thy Footstool Earth the Sea Some drops from thy great Spring The chearful Day Glances from thy bright Eyes the Starry Night Takes from the Spangles of thy Vest its Light All Orders of Created Being say With different tongues thy praises as they may Whatever is or growes or useth Sense Reason embodied pure Intelligence Whatever swimms or creeps or goes or flies Doth when we blesse Thee eccho to the skies us be Thy Works will praise Thee whilst Thou makst At once we find our selves Great God and Thee Men And we poor Men through whose great fault the World Vnhing'd by sin was into Ruines hurl'd Curst because sinners have more cause then you Blest Angels as we can this work to do The Son of God made Man for us forlorn That we might live disdain'd not to be born And when our Staines requir'd a Holy flood He saw our need and wash'd us in His Blood Heaven is new open'd He hath made a Dore For all that do repent and sin no more He by his Love ended the dismall strife Hell's hope is frustrate Death 's the way to Life Which growes Immortall from the hallow'd Grave How can we chuse but sing when God will save For since He designs the ruin'd World to raise It is but just it should fall down in Praise Angells All Heavenly Powers do in Thy Praises meet Archangels throw their Crowns before Thy feet Men Old Patriarchs and Prophets bow before Thee Apostles and the Holy Church adore Thee Angells We offer praise because we kept our Place Men Because we are Restor'd we thank thy Grace Angells 'T is One great Sun whose Glory shines so bright In Heaven Men. And fills this lower world with Both By Thy blest Influence O Holy Dove Light Men Men are inspir'd Ang. And Angels taught to love CHORUS We blesse Thee God the Father of us all And celebrate the Worlds Originall The Heavens and Earth made and restor'd by Thee Joyne Praises in a gratefull Harmony Accept our thankfull Hymne though such poor laies Fall infinitely short of worthy Praise And since Great sourse of Being we can never Praise Thee enough we 'l sing and praise Thee ever After the Song was ended they spent the rest of the Afternoon in the spacious walks of a fair Garden and by various discourse made Theosebes bring forth those rich Treasuries of Divine Knowledg which he had laid into his Soul by frequent Meditations in the same place When the Evening began to spread her duskish wings they hasten'd to Phronesia's house and took Theosebes along with them When Supper was ended Nicomachus desired leave that he might propound two or three Questions to Theosebes which being chearfully granted he begun thus I have been told quoth he in Vanasembla that if one do but desire and entertain a purpose to go into your Country that he shall be carried thither immediately without any more adoe No quoth Theosebes all Forreigners must take the paines to travaile or else their Wishes and Resolutions will never bring them hither If I be not misinform'd your Experience will witness what I have said to be true you found not the passage free from all difficulty But the Borderers especially one call'd Hemicalus who though he dwells near unto us would never come among us hath rais'd many ridiculous and false tales concerning Theoprepia Others quoth Nicomachus say that you live a very Melancholick life in Eusebia They were never there which told you that quoth Theosebes you have seen the contrary They are unreasonable people who condemn such as they do not know We do not live discontentedly for then we should be miserable neither do we abandon Joy for so we should become Stones if we would live without the sense of humane things we should be forc'd to pull our Hearts out of our Bodies But we know that there is a sort of Masculine Pleasure which doth recreate and ennoble the Soul and we dare not sink our selves in the Voluptuousnesse of Sense lest we should stick fast in Mire as we have understood that they all do who will know no reasons or Delight but such as are derived from brutish Rellishes and dull correspondencies with the Worse part You take great paines for Knowledg quoth Nicomachus Is Wisdom so difficult or must you needs know every thing why do you do it Because we believe quoth Theosebes that God will not accept of Ignorance for a good Plea But they say quoth Nicomachus that your labour is never at an end There is good reason for that quoth Theosebes for our state consists in habitual Goodnesse and that is not to be attain'd without many Acts and besides this we seek a noble prize of our diligence Eternal Blessednesse Is that then quoth Nicomachus the great End of all your Industry Yes quoth Theosebes But methinks we need not doubt said Nicomachus but God will give us that although we should not strive so much for it because he knows that we are weak No said Theosebes we have no hope to make Imbecillity the refuge of Idlenesse since we find God is ready to help us to do all things that he requires of us But what need you be so careful every day said Nicomachus Because quoth Theosebes we shall be judg'd for every day But what need you do this more then others said Nicomachus Many do not trouble themselves so much Because we see said Theosebes that many are stupid and mind not their concernments and we have no such esteem of those whom we pity for their Errours as to make them exemplary to our selves Why quoth Nicomachus do you often vilifie the Interests of this world as they say you do Because quoth Theosebes we see them desert those who have courted them with most servile affections Since you have attain'd a great Perfection quoth Nicomachus why do you trouble your self any further Some think you are more burdensome to your self then you need to be To this Theosebes replied They which do but imperfectly understand their own condition cannot so well pronounce concerning others but I am assured that if I should slack my endeavours to grow better I should wax worse and so fall into a doubtful hope of Happiness and after that into a certain fear of Misery Those which resolve to sit down upon the Hill side will never reach the Top and if they fall asleep there peradventure they may tumble down again I despair of obtaining my End which I have told you but by Perseverance and I have no hope of that but by vigilant Care and constant Progressions There Nicomachus broke off his discourse praying pardon of the Company that he had continued it so long and by his speech occasion'd their silence and since it begun to be late Phronesia acquainted the Company that if they pleas'd she would waite upon them the next morning to the healthful Plaines of Sophrosyne and desired Theosebes to make them one more with his company The Noble Travailers
from the lasting Vigour of its Flowers Pliny saies that is beares purple eares or flowers of which because they would keep fresh a good while they us'd to make Garlands lib. 21. cap. 11. It is used here to signifie the ever flourishing Glory of Perseverance in Vertue 280 Amasia a Lover 80 Amerimnus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one free from troublesome Cares A Priest of Eusebia serving God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without distraction An undivided Soul wholy devoted to Heavenly studies and employments which are broken with Worldly Sollicitudes 237 Ametameletus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing not to be repented of Such a Repentance is when one that hath sinned doth with shame and sorrow forsake Vice 200 Amiantus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immaculate free from blame 246 Amphilogia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambiguity of Speech Controversy 158 Amphisbeton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one given to Controversy and Debate 157 Anaescuntus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impudent 80 Ananephon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that returns to Sobriety and soundness of Mind 173 Ananke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necessity It is much-what the same Excuse with Adynaton He which pleadeth that the Divine Commands cannot be kept induceth a Necessity of Sin 153 Anaxanacton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of kings a title of our Saviour who is also called by divers names of the same Import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 161 Anchinous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of a ready Wit the Servant of Prudence 136 Anteros the Rival of Eros from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Rivalry in Love 80 Anthropia the state of Humanity from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man 2 Antilegon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that contradicts others and who is not without employment in Logomachia See Logomachia 156 Antimater a Stepmother 63 Antinomus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that opposeth the Law an Irregular Person 167 Aphrodite Venus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Froth because as the Poets say she was born of the Foam of the Sea Book II. it denotes frothy Pleasures 78 Aphron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fool. 80 Apiston 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that doth not rashly assent but doubts till he see reason for his belief 102 Arete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vertue deservedly beloved of Nicomachus and all worthy spirits 178 Argentora from Argento and Oro Silver and Gold The Title of the I. Book which conteins a Description of Covetousness and Ambition where Force and Fraud bear sway 1 Argus a careless fellow and neglectfull of his duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 47 Asmodeus a Lustfull Genius 144 Asotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prodigal or Waster 80 Aspasia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to salute or embrace ibid. Asphaltites from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pitchey sulphureous Clay The Lake called the Dead Sea suppos'd to be the place where Sodom and Gomorrah stood 149 Aspremont A rough Hill full of Bushes and uneven way very passable to Good men and which leads to Happiness and therefore they call it Roccabella See Roccabella 86 Astorges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destitute of Naturall Affections 92 Ate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harm mischief It denotes a state of prevailing violence in the I. Book 3 Atimia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disgrace which with Sorrow doth usually follow a Voluptuous life 80 Authades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that pleases and admires himself as all Proud persons do who are also offended if others do not observe them 196 Autocatacritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self condemnd 131 B BEllezza Ital. Beauty 80 Bentivolio here denotes Good will from the 〈◊〉 Ben ti voglio It is us'd by them for a Proper name and so it is here for the Brother of Vrania i. e. Heavenly Light from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light By celestiall Wisdome and true Love the Soul passeth through all states in this World to Immortal Perfections and Glories 1 Bevenda from Bevere to drink 83 Biocalon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Life which is the true way to Heaven and is therefore called the great Rode extended according to the whole length of Theoprepia 202 Borborites from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mud. A name by which the filthy Gnosticks were of old disgrac'd a Sect that wallowd in fleshly Lusts Ranters 197 C CAcodaemon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Evil Spirit 139 Carezza Caresses 80 Catasarkus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fleshly Corpulent It signifies the Jew in the I. Book because their Religion doth much consist in Bodily observances 131 Centaurus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Horseman driving away Cattel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pungo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taurus 170 Charinda from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity 158 Colax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Flatterer the great friend of Tuphlecon See Tuphlecon 153 Contrapart is taken in a Musical sense As in the composition of a Song of several Parts the Harmony is perfected by the supplies of different Notes which each Part administers both when they sound together or one after another by the interposition of fit Rests So it hath pleased the Divine Wisdome to checker the Creation with Blacks and Whites to set off Day with Night to relieve Winter by Summer and having made his Work double and set one thing over against another he hath made Charity the Antistoichon to Want The Septuagint considering the Congruity that in this and other respects is â—etween Prosperity and Adversity have used the foremention'd Notion and translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 7. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath tunâ—d one to another 262 D DEisidaemon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Superstitious person or one that is apt to have dreadful Apprehensions of God and yet thinks he may be appeased with a small matter 167 Distoma Romphaea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a two-edged Sword an instrument of great use in Exosemnon 138 Doulogynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Woman's slave Antimater's servant Such Stepmothers must use such Assistants 58 Dysarestus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one hard to be pleased 167 Dyscolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly one of a weak Stomack here one that is of a morose Temper and apt to take Offence 117 Dyselpis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is ready to despair 92 Dysemeria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affliction Adverse Fortune 27 Dyspithea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obstinacy Difficulty of being perswaded A Disease incident to most Ignorant and to all Conceited people 122 E EKnephon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that growes sober Book II. a Young man returning to himself out of the Madness of a Vitious life 89 Elpicale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good Hope After a constant Perseverance in well-doing we come directly into the Valley of Elpicale or Good Hope And there is no Rode by which we can arrive in Elpicale but Biocalon or a Good life 202 Elpis 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 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
to the contrary he hath told them that Pacts made in the condition of Nature do not bind that is Subjects when they can may absolve themselves from those Oaths by which they have sworn Fealty to the Sovereign Power and that in all Cases the longest Sword is the true Measure of Right and the strongest Arm the only Infallible Judge of Wrong But I will trouble you no longer added Philalethes with the repetition of such Doctrines by which the state of Reasonable Nature is mis-represented and Men unhappily directed and which would quickly destroy all that Felicity which depends upon Civil Policy if they were entertain'd in the World Here Philalethes ended his Discourse and as Bentivolio was about to make an Apology for having put him to so much trouble and to give him thanks that for his and Amyntor's Satisfaction he was willing to spend so much time in the Report of such unacceptable Matters one of Philalethes his servants whom he had sent to Polistherion was return'd and came into the Room to give him notice how things went there Ha! Kalodulus said Philalethes I have expected you these two dayes but it seems your entertainment was so good in Polistherion that you could not get away suddenly Polistherion is at this time such an undesirable place replied his Servant that if it had not been in Obedience to your Commands I would not have stay'd there one day I gave thanks to God a hundred times as I was upon my way home that you were banish'd from such a forlorn City which I can compare to nothing but Hell You dwell in Heaven here Dear Master and do singly enjoy that Happiness which for any thing that I could discern is not to be found in all Polistherion I met nothing but Discontent wheresoever I came the Streets are fill'd with Cries the Houses echo Complaints the Exchange is spoil'd with Fraud the Courts are become a prey to Injustice All Relations have abandon'd those Vertues upon which their mutual Happiness was founded Fathers have given up all Studies but their Pleasures and their Children imitate them What Errours the Women commit I dare not say but they defend them by the Examples which they receive from Men. Friends undermine each others Interests and yet complain against one another Fidelity is grown so rare that Masters are insecure as to their Domestick Servants and men have as many Adversaries as Neighbours In short they live after such a fashion as if Wickedness were licens'd amongst them but I believe that they will soon grow weary of this false Liberty and be glad to return to their former state For Unhappiness seems to have made a perfect Conquest of Polistherion and having broken those Holy Links of Justice and Love by which Prosperity is 〈◊〉 to Humane Society doth make them drag one another with chains of Oppression to suffer the torments of Disorder which they mutually inflict upon those whom they should love and serve I will only trouble you further with the hearing of one or two strange Accidents which happen'd whilst I was in Polistherion I came one Evening for I durst not be seen in the Day-time being known to belong to you where a multitude of People were gathered together and staying to enquire the Cause I perceiv'd that a Child was unmercifully expos'd in the Street and that the Dogs had kill'd it and eaten half of it The Mother being discover'd to be the Author of this Cruelty the Father not a little displeas'd with what was done was going to have kill'd her but was interrupted by the coming of a Judge who was returning from the Castle of Antitheus to his own House He complain'd to this Judge of the barbarous Fact committed by his Wife and demanded Justice against her The Judge ask'd if his Wife was the Child's Mother and the Father answering Yes Then said the Judge she hath only kill'd her own but that you have any reason to complain as a Father is uncertain and you do only believe it because formerly she told you so but this is plain that by the Right of Nature the Dominion over the Infant did belong first to her because she had it first in her Power and as to the Child he determin'd that it was mere Courtesie that she did not kill it sooner and so went away My other story is of a Servant who kill'd his Master call'd Streblodespotes who had possess'd his mind with large opinions concerning the extent of his own Authority and would often say that a Master could doe no Wrong to his Servants because they are suppos'd by the Nature of their Condition to have subjected their Wills to their Masters Commands without Reserve The frequent Repetition of such Speeches induc'd one of his Servants who presum'd to understand his Master's Power better then he himself did to dispute with one of his fellow-servants concerning the Unlimitedness of Magisterial Authority and to urge against it that no Master could justly claim such an absolute Command but that if he requir'd of his Servant any thing which was inconsistent with his Obedience to God or Allegiance to his Prince he might think himself greatly wrong'd and ought not to doe what was commanded and yet have a sufficient Warrant for his Disobedience Streblodespotes being acquainted with this Discourse resolved to kill his Servant but he understanding his Master's purpose by one whom he had spoken to for his assistance in the Execution of it ran away to prevent his Danger One Cacodulus another of his Men who had as extravagant Principles for a Servant as Streblodespotes had for a Master did not only justifie the Prudence of his Fellow-servant that was gone but protested if it had been his Case he would have stay'd and taken another course How do you prove that to be lawful said one of Streblodespotes his slaves which stood by Thus answer'd Cacodulus We were taken Captives and because our Master might have kill'd us if he had pleas'd we promis'd to serve him whilst we liv'd if he would not put us to death But since he hath entertain'd us he both makes us perform very hard service and sometimes puts us in Chains and therefore I suppose we are free from any Obligation to our Promise I think so too said the other slave and since we have no hopes of Freedom till our Master be dead let us redeem our selves with his Life Both agreeing in this Resolution they watch'd a fit Opportunity and kill'd him Some which saw what was done endeavour'd to apprehend them they did what they could to defend themselves Whilst the Contest lasted a Captain of a Galley happen'd to come by who was a friend to Streblodespotes and having demanded of the slaves a Reason of their Action one of them replied Our Master was infinitely severe in his Commands and said he could doe us no wrong what tasks soever he set us or what Punishments soever he inflicted because his Dominion over us was gain'd
use of this excellent Notion be perverted Men being not necessitated to improve it to the utmost advantage though God has enabl'd them and exceedingly oblig'd them to doe it I might also tell you Pasenantius that besides an ingrateful Perversness men have a wild Phantasie which helps them when they endeavour to evade the suggestions of their better Intellect and though they are not able to rub out of their Souls this well-fix'd Notion of a Deity yet they may draw a false picture of the Divine Nature and make bold to misinterpret the Declarations of God's Will and so perswade themselves that his Commandments may be neglected without Sin in some cases or phansie that there are fond Indulgences which God hath for some persons into which number they will be sure to thrust themselves and it may be suppose when the sense of their guilt haunts them that they may easily make amends for the offences of their Life by a Repentance at their Death So foolishly cunning is Humane Nature to cheat it self Here Bentivolio making a Pause Eugenius and Pasenantius gave him thanks for the patience with which he receiv'd the trouble of this Entercourse and desir'd him if he pleas'd to proceed to his other Arguments With all my heart said Bentivolio since I perceive you are not yet wearied and went on after this manner The truth of the fore-mention'd Notion shines more brightly in my Mind both when considering my own Existence I find there no small Arguments of its Divine Author and also when I perceive my self placed so advantagiously in Being that as from a convenient station in a noble Theatre I am able to contemplate the admirable Schemes of those Magnificent Works which the Divine Nature hath set round about me When I consider the Greatness of the Universe the Variety of its Excellent Parts and the beautiful Order which appears in their accurate Connexi-I am forc'd to acknowledge an Almighty Skill When I behold that innumerable Multitude of Illustrious Balls which shine round about me see them rank'd in such fit distances and consider their Regular Motions whilst I take notice of that useful Vicissitude which returns so constantly in the seasons of the Year the alternate succession of Night and Day and find the Reason of every Appointment so great that nothing could have either been contriv'd better at first or can be alter'd yet but it would be so much for the worse that it would prove like the dislocation of a joynt I cannot but behold the Omnipotent Wisdom of the great Creatour except I should think my self blinded with too much Light and am forc'd to conclude that a Divine Power is the Author of this Excellent Machin in which Infinite Wisdom is so visible unless I should be so unworthy as not to allow that just acknowledgment to God which all the World doth grant to the wit of every Artificer who is alwayes magnified according to the Skill which he expresses in any curious Work When I see the Sun that Glorious Prince of the Stars by the help of his own Rayes and think with my self what wonderful Effects are produc'd by his warm Influences may I not as rationally make a Question whether I see it or no as doubt that a God made it Who chalk'd out the oblique Rode of the Zodiack and taught him to withdraw so far in Winter as to give the over-heated Earth leave to cool it self and yet made him come nearer in Summer because then it wants his Presence to ripen its Fruits Who commissionated the Moon to be a Deputy-Sun and gave her Order to supply his place in the Night and commanded her to step a little beyond the Sun's Walk to take away the Horrours of Darkness and by a moist warmth to advance the Generation and Growth of Vegetable Beings Who appointed them both to guide men in the reckoning of Time not only to measure Solar Years by the Annual Motion of the Sun but to calculate Lunar Months by the Phases of the Moon and to tell Hours by the help of Diurnal and Nocturnal Dials Who adorn'd the Heavens with those glistring Stars which dance so orderly above our Heads and carrying about such multitudes of bright Torches make up the want of one Great Light with many Little ones These tell poor Sailors where they are when they have lost their way whilst they are visible by themselves and when they are hidden by the Load-stone which is order'd to correspond with the Poles and so lets them know how far they have made their Voyage Northward or Southward in which they cannot fail the Axis of the Earth being directed to keep a perpetual Parallelism From hence I am transported into the Contemplation of the neighbouring Air that transparent Vehicle of Light destinated by the Benigne Creator for the large Aviary of all sorts of Birds and where those which are Musical do continually sing their Maker's Praises God hath made this the great Treasury which supplies all living Creatures with Vital Breath and hung it up as a great Spunge to entertain the Vapours which are exhal'd by the Earth and Sea in Clouds out of which they are squeez'd into Showres and rain'd down upon such Places as could hardly be water'd with any other Buckets He made this the 〈◊〉 of those Winds which not only dissipate putrid Exhalations with a clenfing Fan and check the violence of immoderate Heats with fresh Briezes but attend seasonably in all Quarters and with strong Blasts swell the Sails of deep-loaden Ships and relieve the necessities of useful Mills which without their aid would be becalm'd at Land and which do not only grind our Corn but winnow it first that it may be fit for Meal which also draw our Water saw our Wood and blow our Fire Now I have nam'd Fire how can I forbear to mention the Virtue which Almighty Goodness hath prudently bestow'd upon it for our Benefit What rare Effects doth it produce in the common Kitchin in the Chymist's Shop and in the Miner's Fornace In all which it dissolves coagulates concocts and in short assists all Artists so many several wayes that it may be truly call'd A Generall Servant to Mankind If after the Fire I should speak of Water how visible is Divinity upon the Sea to any that consider the vast Bounds of the deep Ocean that see how it carries our Ships upon its smooth Back and so is made a rare Instrument of universal Commerce and advanceth the Profit and Pleasure of every Country by Correspondence with others which are extremely distant It is a plentiful Nursery of delicate Fishes and out of its inexhaustible Treasury of Waters sends forth useful Streams into the Earth through divers Holes which are bor'd deep at convenient Distances and forceth them to climb up to the Tops of Mountains not only that they may be able to run down again with ease but also to carry themselves to such Heights afterward as mens Necessities require After
sake but since you promis'd Obedience when you made us your Judges submit to your Censure and be assur'd as to the Apprehension which you have for us that all the Affliction which we shall endure by way of Sympathy will be only to enjoy a great Pleasure whilst we hear you discourse I should not replied Nicomachus make any more Objections against my Duty for such I esteem whatsoever you are pleas'd to command me but that besides what I have told you already I can remember nothing but the story of Anaxanacton which Eugenius who had but an impersect notice of it requested Bentivolio to relate to him and since you are acquainted with it already I 〈◊〉 that I am fairly excus'd from the Rehearsal Do not hope to save your self thus answer'd Theonoe nor believe that any Ingenuous Persons can be wearied with a Story which is fill'd with the greatest Accidents that ever happen'd in the World though they should hear it often As no other can equal it in the Importance of the Matter so I make no doubt but that in Bentivolio's Narrative it is accommodated to a very pleasing Method I see I gain nothing said Nicomachus but loss of Time by the Delay of my Obedience I might have perform'd a good part of my Task if I had begun sooner and therefore I will make no more Excuses He proceeded thus As Bentivolio and Eugenius were walking one day in a Summer-Gallery which was built after the manner of the Lycaeum where Aristotle convers'd with his Peripateticks Eugenius having heard Bentivolio in several Discourses make an honourable mention of Anaxanacton and being not very well acquainted with his story desir'd Bentivolio to give him a fuller Information concerning the Life of that most Excellent Person I would doe it with all my heart said Bentivolio if my Power were correspondent to my Desire of your Satisfaction If Anaxanacton would please to bestow upon me a Volto divino a favour which he is reported to have done the Prince of Edessa when he pitied the disability of the Painter whom he sent to take his Picture it would be easie for me to perform this Task by shewing you his fair Image Whether it be true or no that the Glory which ray'd from Anaxanacton's Face dazell'd the foremention'd Painter I do not know but I am sure there are none who have seriously contemplated his Incomparable Perfections that can think they have a sufficient Skill to describe his just Character Some things in his Life are so great that they are too big for the Capacity of ordinary Apprehensions and those Heroical Pieces which do fill it up are so many that it is difficult to remember them all But since I have had the Happiness to see some Memoirs of his Life written by his Friends who knew him by intimate Converse from the time of his publick Actions till his Death I shall be able to make a Relation by which you will perceive that you never heard such things spoken of any other Person But because it will be too long added Bentivolio to walk till I can finish this Report we will sit down Hereupon the Company took their Seats and Bentivolio began thus The History of ANAXANACTON I must first acquaint you with the manner of his Birth which possibly will awake your Admiration when I tell you that his Mother was a Virgin it being but fit that he who was Lord of Nature should be born out of its Ordinary Course This is something strange I confess said Eugenius for it is a thing which hath no parallel Example Yes it is strange replied Bentivolio but not at all incredible to you Eugenius or any else who acknowledgeth a God How easily can he who fram'd all things out of Nothing make the Womb of a Virgin pregnant without the Contact of two prolifick Sexes or if Conception be accomplish'd according to the more common Hypothesis it is not unreasonable to suppose that he who appointed such rare effects to be produc'd in a way so unlikely that none are able to give a rational accompt of what they know to be done by it can as easily doe it by some other This Truth was sufficiently justified to all the World Who should doubt of it Jews or Gentiles The Mother was assur'd of it by an Angel and told how it should be brought to pass lest her Modesty should afterwards have taken offence at such a strange Accident Her Country-men the Jews had no Reasons to disbelieve that a Man might be born of a Virgin who knew by Revelation that the first Woman was made of 〈◊〉 Rib and whose Fathers saw Aaron's Rod long after it was cut from the Tree both Blossom and bear Almonds who were told by the Omnipotent God that the Messiah whom they had for many years expected should be the Son of a Virgin and were further assur'd that Anaxanacton was he by a Quire of Angels who to doe Honour to him as soon as he was born celebrated his Incarnation with holy Carols and being favour'd of God by an early Information to understand the great Concernments of his Nativity did not only adore one whom they were commanded to receive as their Prince but did charitably make known to Men the Happiness which was befallen them by this Divine Off-spring of the Virgin-Mother The Gentiles could not rationally doubt of this great Truth for a very considerable part of them who inhabited the Eastern World by an Instrument suitable to their way of Life had notice of his Birth for whilst they were observing the face of the Heavens by the peculiar Rayes of a new Star devoted to this holy Use they were directed to find him that was so strangely born As the Divine Benignity did thus take care to let them know the way to that Excellent Person in whose Appearance all the World was deeply concern'd so this general notice being given them by such extraordinary means oblig'd them to believe what was told them particularly concerning the manner of his Birth Thus by this first Intelligence given to simple Shepheards and the learned Magi God made Anaxanacton known betimes to the weakest and wisest of Men and yet lest any Doubts should remain in the minds of the scrupulous World concerning this point Anaxanacton took away all difficulties from their Belief exceeding the Wonder of his Nativity by the Miracles which he perform'd after he was born especially after his Death and left none but the Malicious so stupid as that they were not able to conclude that he who could revive the dead with his Word and raise himself out of a Grave after he had been buried three dayes might easily begin his Life in the Womb of a Virgin But since I must discourse to you of that afterwards I desire you at present only to think with your self whether since the Heavens were at this time adorn'd with new Luminaries and the Celestial Inhabitants came down in visible shapes and express'd the Nobleness
Arms fled to his shame perceiving that he had been more bold then wise was infinitely perplex'd since by a most undesirable Experiment he was assur'd that he was to expect now another ghefs Antagonist then the first Adam and encreas'd his Torments with the Fears which he entertain'd and by which he too truly presag'd the loss of his Usurp'd Dominion For this Victory was but a prelude to Anaxanacton's future Successes who had frequent occasions to renew his Quarrel with this sort of Adversaries by reason of the constant Residence of Asmodeus and his Complices in the Country where Anaxanacton was born which they had in a great measure subdued to their Obedience and where they gave diligent Attendance lest they should be dispossess'd by this potent Prince Some of those cruel practices by which they express'd their malicious Power gave a fair opportunity to Anaxanacton to make him self known For that great Abaddon and those desperate Legions his Fellow-devils having receiv'd a permission to inflict some sort of Punishments upon apostate Humanity took a base pleasure in afflicting the Bodies of Men and Women with painful Diseases in disturbing their Understandings by indisposing their Brains and rendring them ridiculous and troublesome to their Neighbours by extravagant Deportments This merciful Prince well knowing the unreasonable Malice of these damn'd Spirits for they tormented those whom they had made to sin and being fairly invited to shew the Authority which was given to him for quite contrary uses as the rightful Lord of the World he commanded these impudent Vassals to be gone to leave off this Devilish Trade and cease in festing those places which the Saviour of Mankind had chosen for his abode The muttering Fiends obey'd and trembling at the sight of their Judge entreated him that besides this dismission he would not adde to their present or accelerate their future Torments Anaxanacton to shew that he came not into the World only as the Devil's Enemy but the general Friend of Mankind express'd his affectionate Assistance in reference to all their Necessities and verified his sacred Office by a constant performance of beneficial Miracles sometimes feeding maany thousands of hungry people who travell'd far to seek the Cure of their Diseases whom whilst he heal'd and nourish'd he did at once in two Instances shew both his God-like Pity and Divine Power His Patients shall I call them or his Guests could not but say If this be not He it is in vain to expect any other Saviour for when he comes will he be able to doe more then multiply our Bread with his Word and to diminish our Pains without any other Medicine But as if the curing of the Sick were not a sufficient Demonstration of his Divinity he rais'd the Dead also and indeed gave so many satisfactions to Men that they had no more sorts of Proofs to demand Which way shall Omnipotent Wisdom give Testimony to the Truth which his Messengers deliver if Miracles be no Assurance And what Wonders would content us if we think it is but a small matter to create Food to restore Health to return Life only with speaking of a Word And though the last instance of his Divine Power was liable to be question'd by those who being carelesly Incredulous or wilfully Malicious might pretend to think that no strange thing was perform'd since they were not assur'd that those Persons were dead whom he was reported to have made to live the second time he justified this and all his former Miracles as lesser things by one so great that it is beyond all Reasonable exception For when his inveterate Enemies had nail'd him to a Cross which they were permitted to accomplish not for the Satisfaction of their own Cruelty but for the Reason which I fore-mention'd and for which Villany they were severely punish'd his Death was accompanied with wonderful Accidents for the Veil of the Jewish Temple which guarded the most Holy place from common Eyes was rent from the Top to the Bottom and shew'd both that the hidden meaning of the Mosaick Discipline was now reveal'd and that a free Access into God's Presence was allow'd to Mankind by the Death of this great Mediator who by this Oblation enter'd into the true Heavens as a fore-runner for all good Men. The Earth quak'd the Rocks were broke in pieces the Tombs open'd the Dead came forth of their graves signifying plainly that the Lord of Life was Crucified by whose bloud the Dead should be restor'd to Life The Sun put on a Robe of Darkness by an Eclipse naturally impossible and the whole Heavens in just sympathy vested themselves with Sables whilst observing Astronomers who knew that this Defect of Light was not caus'd by the ordinary Interposition of the Moon concluded that the most noble Luminary suffer'd in Mystical Sympathy with some great Affliction which either Nature or its Author at that time endur'd And after they had thus taken away the Life which they unjustly hated and made sure as they thought of his dead Body by putting their chief Governour 's Seal upon his Tomb-stone and set a guard of Souldiers to watch his Corps he rose out of his Coffin as he promis'd the third day roll'd away the Stone which was the Door of his Prison and went forth without asking leave of Pilate's Goalers and left his Ministers the good Angels to fright his Keepers from their vain employment and to assure his Victory over Death to his old Friends who he knew would not fail to perform what further Obsequies belong'd to his Funeral to some of which he himself presently appear'd alive both to requite the Constancy of their Love and to strengthen the Weakness of their Faith But judging those few not Witnesses enough of so Important an Action nor one Visit a sufficient Proof of so great an Accident he shew'd himself to his Apostles many times and once made himself visible to five hundred Spectatours who had no only leave to touch him and to talk with him but he continued his Converse as long as his being upon Earth was needful to confirm the Belief of his Disciples Then having other Affairs to negotiate for them in Heaven he ascended in their sight to receive that Glory which was the due Reward of his humble Obedience and to teach his Followers to aspire after his Presence in those Celestial Regions where he assur'd them that a place should be provided for all that were obedient to his Counsel I must confess now said Eugenius you have given such a satisfactory Accompt of this Generous Prince that instead of the Doubts which I entertain'd at the beginning of your Discourse I am surpriz'd with an Admiration of the whole Story and I think it not more Extraordinary in any part then Rational in the Contexture of the whole and the assurance which is produc'd in my Mind concerning the Truth of this Relation makes me suppose that some strange things happen'd upon Earth after Anaxanacton's
to declare what is to be done in us by way of Allusion O God! Hieromimus What can you hope to make of the Mystery of the Gospel when you have rendred the History contemptible What dishonour have you offer'd to the most obedient Death of our Saviour when instead of that Propitiatory Oblation presented to the Eternal Father you have reduc'd it only to an equality with the Sacrifice of a Sheep and bid us understand no more by it then that it is a lively Emblem of Death and so have vainly taken away the greatest Argument by which we can be perswaded to undertake that which you say we ought to doe All your Motives taken from hence if you use any are only Resemblances of an History which you undervalue Is not God's acceptance of Christ's obedient Death the hope of our Pardon and is not the Love of our Saviour whilst he died for our Sins the great Perswasive of Mortification Is not the Resurrection of that great Prophet the Confirmation of our Faith in his Doctrine when he assur'd it with such a Miracle and doth not his Ascension prove to us the certainty of an Immortal State and encourage us by Obedience to his Precepts and Conformity to his Exemplary Life to prepare our selves for it Whilst you pervert this Relation by some phrases misapply'd you reproch the Gospel in its own language and instead of Christian Religion endeavour to thrust upon the World a few Poetical Allusions make the Gospel of our Saviour a Romance offer us for solid Food Mushroms and make his most noble Actions scarce so much as an Example and some of them a Lie and so teach men to reject sober Sense and their own greatest Concernments for the vanity of Canting Terms Did our Saviour ascend into Heaven only Metaphorically and ought he to be crucified in us too as well as upon the Cross For shame grow wiser and for fear continue not to wrong one who is very able to punish you If the Infidel World do not give credit to that excellent Story being set down in its own Native truth what will they doe when you have turn'd it into a Fable If wicked Souls deny it in their Works will you overturn it in Words If Hypocrites do not obey it as they should will you convert them with Blasphemy By this added Misoplanus you may see not only the Ineffectualness of your present Endeavours but also the Impossibility of accomplishing any Design which you can lay for the future in Theoprepia You do as vainly attempt to level our Saviour with your Mock-Prophet as the arrogant Frog endeavour'd to swell her self to the Proportion of an Oxe and do foolishly propound your Enthusiasm to be imbraced by those who know that wild Raptures differ as much from Divine Revelation as Parsley doth from Hemlock When Misoplanus had said this he desired Hieromimus Thelgomenus and one or two more of his Companions to go with him to his house where he desir'd to talk some things with him privately Hieromimus was unwilling to accept of the Invitation but at the intreaty of Thelgomenus who was one of his half-Converts he was perswaded to it When they came thither Misoplanus carried Hieromimus and Thelgomenus into a Turret which was upon the top of his house from whence he had a fair Prospect of the Country and also of the City Phronesium Whilst they were discoursing of the beautiful Situation of this house a Pigeon of that sort which is call'd Carriers came flying to Misoplanus and brought a little piece of Paper roll'd up in her Bill which she deliver'd and flew away Hieromimus wonder'd at this Accident for he knew not that there were such Birds Misoplanus open'd the paper and found these words written upon it Hieromimus is an Impostor This increas'd his admiration and as he was considering the strangeness of that which had happen'd his Amazement was suddenly heightned for he heard a voice in the Air which five or six times together repeated these words Repent Hieromimus Repent The truth is there was a neighbouring Echo which was so rarely fram'd by a natural Art that it would very often repeat any short sentence and Misoplanus having plac'd one behind a Rock who unseen pronounc'd the words which the Echo reverberated with a distinct sound Hieromimus took it for a voice from Heaven Thelgomenus trembled for fear and desired that they might go down You shall said Misoplanus but not returning the same way by which they came up he led them through a Room which was artificially darken'd having only one little hole left open through which the light was permitted to enter with a glass plac'd before it and whilst one of Misoplanus his Servants held a large sheet of white paper at a fit distance from the hole there appeared upon it a lively representation of a dreadful Spectre as Hieromimus and Thelgomenus suppos'd but it was only the shadow of a man with an ugly Vizour upon his face dress'd up in the form of a Satyr with a hairy skin two horns and cloven feet who walk'd in the Court before the house and by this Artifice was shew'd within Thelgomenus ran down the stairs in a great fright thinking it was the Devil Misoplanus not knowing what ill effect his fear might produce went after him and so did his Servant Hieromimus being left alone because he could not readily find the way out began to be afraid that the Devil would murther him in the dark and cry'd out for help which he presently receiv'd by the return of Misoplanus his Servant When they were all come down Misoplanus being willing to let them understand their Ignorance call'd for the Pigeon which brought the paper and inform'd them how he contriv'd the other pieces of their Delusion Hieromimus much enrag'd with this affront went to his Lodging pronouncing many Curses against Misoplanus and seeing his hopes overthrown in Theoprepia departed privately to Theriagene Jackleid was taken and put to death for inciting the Theoprepians to Rebellion Jamnail was whipped for arrogating to himself Divine Attributes and being put with his fellow-Mad-men into Bedlam was order'd to stay there till he should so far return to his Wits as to be able to understand that he was but an ordinary Mortal Davigeor Phlegon Astriatrus Thaumaturgus and the rest made an Escape into Apateonia only the two She-Lacquayes having possess'd themselves with strong apprehensions that they were destin'd to convert the Mahumetans and to reform the Pope went one to Turcopolis and the other to Septicollis Whilst the Company were almost weary with laughing at this ridiculous Story and were giving many thanks to Amerimnus for making the Relation of it a Gentleman came from Lysander to let the King know that the Army design'd for Theriagene was come to the Rendezvous at Naupactus which was the chief Port in Theoprepia and that he had put the greatest part of the Souldiers aboard the Ships appointed for the Voyage I am
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
Musick hath with Divine Service When we give thanks we should do it with Joy and that is exceedingly promoted by fit Songs both by reason of the sweetnesse of Poesie and the melody of good Notes for which respects I suppose Musick was us'd of old in the famous Temple of Skiamelluses and we find Psalms and Hymns continued in the Institutions and practise of Anaxanacton though he made a great change in the Worship of those dayes By which we understand that artificial assistances of Devotion are not so carnal as to merit rejection and that regard to order of words and sounds which makes Verses ryme and agreement of select Notes which makes the Tune do not necessarily withdraw the Mind from attending upon God who is in that way prais'd But left the people should receive harm in this point because our Songs are accorded to an Instrument I have often told them That in Divine service there is no Harmony without the Heart do accompany every part of the performance and if that Instrument be not us'd or out of tune they sing to themselves not to God I do also exhort them frequently to mind the sense of every Song more then the sound of the Words and not lose their spiritual Joyes in the allurements of audible pleasure which is abus'd when it doth not serve to lift up the Soul more affectionately to God Our Ditties are both so holy that any good man will be content to bear a part in them when they are sung and so plain that they consort with mean understandings and are for the most part set to such familiar Notes that Vulgar auditors easily learn the Aire The Composer is still charg'd to avoid many fractions and when any new Tune is appointed they are willing to observe it carefully till they have got it in their memories If they have not the words which are sung by heart they have Copies of them given to them which they will make their own for they do not grudge time or paines to further their service of God Thus they accommodate their Voices without any disturbance to their Minds and the intention of their affections is both more engaged and furthered As for the other part of your discourse I am wholly of your opinion that the Unworthiness of Wicked Artists doth not only make the Musick unacceptable to God because they live out of tune to their holy Songs but also justly offensive to good men who think it so odious a jar to sing one part and practise another that they can scarce endure to hear it But I have alwaies had a great care lest our Musick should be spoil'd with such untunable Instruments and I am sure that Amiantus who is Master of the Quire will admit none but such whose Conversation doth very well accord with their Profession I give you thanks Theosebes quoth Panaretus not only for resolving my question but because you have vindicated so good a thing from great abuse and made it fit for the praise of the best God Then Theosebes broke off their Conferences by desiring them to retire to a Grotte which he had upon a clear River which ran through his Garden where they might both avoid the heat of the weather and enjoy the pleasure of further Intercourse When they were come thither some of his chief Musicians plac'd in a Room which he had built for such purposes began to perform such select Musick as he had appointed for their entertainment Amongst many other excellent Songs one was compos'd in defence of Church-Musick There Harmony reveal'd the utmost power of its sweetnesse not so much to please as to produce those Effects which would witnesse its Usefulnesse in such applications Some speak against it which never heard it and so are ignorant of its Nature for it only can expresse its profitable delight which when it doth the action hath some resemblance of that of a handsome Limner when he drawes his own Picture I have a Manuscript written by Amerimnus and as I turn'd it over one day I chanc'd happily to find the forementioned Ditty the Notes were there too but they were prick'd in a Character which hath been out of use in these latter yeares The words were these I. We sing to Him whose Wisdom form'd the Eare Our Songs let Him who gave us Voices hear We joy in God who is the Spring of Mirth Whose Love 's the Harmony of Heaven and Earth Our humble Sonnetts shall that Praise reherse Which is the Musick of the Universe CHORUS And whilst we sing we consecrate our Art And offer up with every Tongue a Heart II. Thus whilst our Thoughts grow Audible in Words And th' Body with the ravish'd Soul accords We hallow Pleasure and redeem the Voice From vulgar Uses to serve noble Joyes Whilst hollow wood and well-tun'd Strings do give Praises the Dumb and Dead both speak and live CHORUS Thus whilst we sing we consecrate our Art And offer up with every Tongue a Heart III. Through chearful Aire with quicker wings we fly And make our Labour sweet with Melody Thus we do imitate the Heavenly Quires And with High Notes lift up more Rais'd Desires And that Above we may be sure to know Our Parts we practice often here Below CHORUS And whilst we sing we consecrate our Art And offer up with every Tongue a Heart When they had ended this Song Theosebes commanded them at Urania's request to sing the Hymn which they heard in the Temple in the morning and when they had done Urania talked softly to Phronesia who sate next to her and asked her who made the words of that Hymn I know not quoth Phronesia but as you may guesse by the sense of the words they seem to be sung in Heaven by good Angels and Men when they design to expresse the worthy Praises of the Creator and Redeemer And to acquaint you with what I have heard my Sons good Genius knowing that he us'd to sing such Ditties threw the Copie one day into the window of his Study and they are so taken with the design of the Song that they sing it frequently I desire quoth Urania to have a Copie of it You shall command it quoth Phronesia and withall took out one which by chance she had in her Pocket And that my Readers may know what kind of Hymns they sing in Theoprepia I will set it down I cannot say that it is a perfect Copy but I received it from one of Urania's friends who with her good leave transcrib'd it and sent it to me It was as followeth Angells We praise thee God Thy works do make us know Both who 's the Author and what Praise we owe. When Thou didst leave the Regions of that Light Which is so great it blinds Created sight Thou wrapp'dst Thy self in darker light that we Might the Creator through thick Crystal see Thy Power and Wisdome equally above Our reach are thus brought down by higher Love Heaven is thy Throne