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
was beautified with many fair Plats incompass'd with little Myrtle-hedges and being adorned with excellent Flowers and fragrant Herbs did recreate the Senses and Minds of such as came near them with sweet odours and lovely colours It was grac'd with variety of broad Allies bordered with Cypress-trees At the four corners of the Garden were Sommer-Pavilions of structure sufficiently handsom Upon the other side of the House was a fair Orchard planted with the best sorts of Fruit-trees and many rare and useful Plants The passage to it was through a little Wilderness which by many windings representing a Labyrinth in a Wood of Laurel Holly and Juniper led to a delightsom Aviary peopl'd with the best-voic'd Birds The middle of it was embellished with an artificial Rock out of which crystal streams continually ascended through little Pipes and falling down the sides of the stone fill'd a small Sea in which the Rock stood with water Here the Birds took an infinite delight to drink and bathe themselves Neither did they think themselves Prisoners for the Cage being large handsomly turfed and having many Trees planted round about the sides of it gave them so much room to build their Nests and fly up and down that they seemed to enjoy a Wood in a Palace When they came to the outermost Walks upon the North-side of the Orchard they saw large Fish-ponds some of which bred so plentifully that they stored all the rest and those which were not Mothers prov'd good Nurses and did so well feed the young Frie that they supplied the house upon all occasions with delicate and well-grown Fishes They had no sooner entered into the Garden but they were in full view of the House which though it was not so curiously fram'd as to make signification that he which built it hoped to live in it for ever yet neither was it so meanly contriv'd or furnish'd but that it was fit to entertain most worthy persons At this time the Owners look'd upon it more pleasingly then ever judging it now the happy Receptacle of such Company as Angels would be glad to receive into their Celestial Mansions Here the Vertuous Theonoe receiv'd the Noble Travellers and accosted them with such a Grace that it struck them into no small Admiration of her presence She did fully answer and somewhat exceed those fair Proportions by which they had drawn her Image in their minds not so much in regard of those fading Lustres which are visible in the Body and do usually produce a slight Love in amorous Hearts though she had Beauty enough to make her Body a lodging most agreeable to the Excellent Qualities of her Heavenly Soul and it became her as properly as a handsome Cabinet doth a most rich Jewel but she was chiefly wonder'd at for those better Vertues which raise and fix the greatest Estimations in the Breasts of the most knowing Persons But that some which have heard of her incomparable Perfections would think them prophan'd if any of no greater abilities then mine are should offer to picture them I would venture at her Description However I suppose I may lawfully doe it or at least it is but a Sin that she her self would pardon that upon so just an occasion I make bold to relate what I can remember of her singular Vertues The shape of her Body was so full of Symmetry that the most curious Limner could find no fault in it Her Eyes were beautified with a sparkling Modesty Her Countenance was a lively Pourtraiture of Grave sweetness Her Dresse was such as shew'd that she neither wanted Art to put it on decently nor was troubled with any phantastical delight in Apparel Her Father neglected nothing which might signifie his affectionate care of her Happinesse but being sensible that he had receiv'd from God a Daughter of an Excellent Nature he was diligent to give her Education suitable 〈◊〉 Capacity and Birth In this point Theonoe had the best assistance in the World that is the daily Example of her most prudent Mother Sosandra Her great Knowledge testified that she had improv'd all advantages to the utmost and was a clear proof that the Capacity of the Female Sex is not so inferiour to ours as some Men do ignorantly believe Her Fancy was quick her Memory faithful her Judgment solid She understood many Languages and could speak some very exactly Her Discourse was compos'd of discreet Wit and rais'd Admiration in all that convers'd with her for she delivered well-fitted words and excellent sense with such tunable Accents that those which heard her thought she spoke like Memnon's Statue when it was struck with the Sun-beams Her Conversation was Ingenious and alwayes express'd such a modest Confidence as accompanieth Innocence when it is lodg'd in a generous Soul Her Temper was something reserv'd but void of all Morosity Her Deportment prudent and wanted nothing which is requisite to make up a graceful Carriage She us'd no Affectedness in her Speeches Looks or Actions Humility pleas'd it self to dwell in such a Noble Spirit which set off its worth with all possible Advantage She had so much Discretion and Fidelity that the most Excellent Persons in the World desired her Friendship She did so truly love Charity and express'd her regard of those which needed it with such an universal care that there were none of her poor Neighbours which pray'd more heartily for themselves then for her She was known to be such a passionate Votary to Chastity that none durst speak rudely in her presence She was a true Lover of God and devoted her best Affections to him and to his service ever esteeming it as a great folly to pretend Love to amiable Persons or worthy Things and to slight God the greatest Good and First Fair by whom all other things were made lovely Her Religion was not made of Talk or fram'd of a few external addresses by which many make their Devotionary part like the rest of their Life a Complement 〈◊〉 it consisted in a great Knowledge and much Love of the Divine Nature and in a constant Resignation of her Will and Actions to all holy Commands as indisputable Laws Having spent a good part of her Life according to this infallible Method at last she grew accomplish'd with all those Vertuous Habits and was bless'd with those serene Tranquillities which fix themselves in those Ingenuous Souls where true Knowledge is sincerely obey'd This is a rude draught of Theonoe's Perfections and though I have not been able to paint her to the life yet it doth so far resemble her that by it you may know the Qualities of Irene for they were not more Sisters in Nature then they were alike in all vertuous Accomplishments Indeed they were two lively Reflexions of one Divine Beauty parted between them and shined with no more different Rayes then the Sun would send down if it were cut into two pieces Some possibly which may chance to reade this Story will be apt to think that I
in what form soever she should expresse her impure soul interrupted her thus No devilish Woman who hast married shamelesse Lust and barbarous Cruelty in a crafty Soul do not think that I will be thy Executioner The ground will not receive thy filthy Bloud though it were not dishonorable for me to kill a Woman and Death is too easie a punishment for thee I abandon thee to be tormented alive with thy own wicked Conscience when the time shall come that Death must transmit thee to other Tormenters being weary of thy intolerable self I doubt not but thou wilt cut off thy own loathed life So returning to seek the way out of this cursed place he was much assisted by a sudden bright shining of the clear Sun which but a little before was over-clouded and having found the former path he utterly gave over all thoughts of going any further at present having too much newes already to report to Urania of his dangerous Journey The consideration of these unhappy Prognosticks made her demurre a little concerning their progresse Where Danger is manifest it is the greatest folly in the World to rush upon it And where the consequence of being worsted is most extremely important it is good to examine ones strength It is no piece of Valour to court Tentations Sometimes they began to bethink themselves of the grounds of their journey and though they sound them correspondent to true Wisdom yet they doubted whether their way lay through Piacenza then casting in their minds what Hazards they should run of being overcome where invitations were so potent and what Outrages they might suffer where the resistance would be violent they began to take counsel how to avoid this Country and go some other way to Vanasembla especially when they 〈◊〉 how many had miscarried in this unfortunate Country But being gone so far that they knew not well how to turn out of the way being 〈◊〉 on one side with a high Rock call'd Hylotes and on the other side with a deep River 〈◊〉 〈◊〉 and knowing the way was passable though it 〈◊〉 care 〈◊〉 been us'd to dangers with good 〈◊〉 and 〈◊〉 upon the purity of their Intentions their spotless Innocence and fix'd Resolutions trusting in the assistance of the God of pure Love unto whom they had devoted their Souls after hearty prayers for his happy guidance they resolv'd to venture forward So leaving the beaten Rode they came to a place where steep Rocks dark Shades and perfect Silence struck them with a sacred horror As they wandred up and down to please themselves with the simplicity of that neglected place near to a silver Brook which crept along by the feet of the Rocks they spied a little Cottage where one Pancratus had retired to make his solitary dwelling and to enjoy the freedom of that peaceful life which is not to be found in tumultuous Townes He was at first something in doubt of the meaning of this unexpected Visit because he thought himself discover'd in the secure privacy of his lonesomenesse by some of Piacenza who hated him and his way of life Whilst they stood as much wondring at the sober countenance of a poor man and the chearful lookes of one that seem'd very meanly accommodated he demanded of them the reason of their accesse into that Solitude to which no common Path gave them direction or what they could expect in a place which all others shunn'd because it seem'd utterly barren of Delight Urania made answer We came not hither Father either because we lost our way or that we desire our presence should give you any Interruption We have never met with any great satisfaction in common paths nor are altogether unacquainted with those Contentments that are most easily had where the Multitude doth least think We know that the pleasures of Retirement are cover'd with the rough surface of Austerity and outward appearances of sad Melancholy from such as have chosen Sensuality for their portion but the Joyes which are conceal'd under those unlikely appearances are easily found out by the Lovers of God for whom they are reserv'd and who know that they are the Substance of that Felicity of which all other things which the easie part of the world admire are scarce a Shadow Pancratus hearing them speak after that fashion was no otherwise affected with their words then a Musical care is with some select Harmony and perceiving they had another presence then the vain slightnesse of Piacenza doth produce he had as great a desire to entertain discourse with them as they had to understand how he pass'd his time in that silent desart He invited them into his Cell which was homely but clean and besides one Room which serv'd him for all ordinary occasions of life he had another where he perform'd his Religious Affaires He gave them Bread Herbs and Water a great repast to such who never cared for Dainties and were at present very hungry and thirsty Having learn'd of them their purpose at their request he told them where they were the conditions of the People amongst whom they were to travaile and said if they would not despise the humble Counsel of a poor man he would direct them to escape some dangers which they must expect and with a Modest but Erect Countenance he began after this manner This Country is call'd Piacenza and most justly for the Inhabitants count Pleasure the chief Good They make account that the Body is much better then the Soul whose Seat they esteem to be the Belly having no great sense or regard of any of its operations but what they perceive there they suppose it was put into the Body only to keep it sweet and to make it capable of enjoying Pleasure for which they would not think it beholden to the Soul neither but that they judge the dead deprived of Joy They acknowledge no other definition of the Soul but a springhtly Temper of Body They judge that there are but two chief Affections in the Soul which they call Joy and Grief and that the first is Vertue and the second Vice They believe all things which have Joy Love and Delight in them and where the Objects are sensuall to be Good and that whatsoever hath Care Fear or Labour in it is Naught and that it was made by the Devill if there be any of which sometimes they will expresse themselves very doubtfully They affirm considently that all Pleasant things were made only to allure us and that we ought not to think any thing Unlawfull which pleaseth us They assert the Soul to be Mortall which they do with the more earnestnesse because they would have it so and deny that there is any happy state to come after this life because they know they shall have no share in it They are so immers'd in Flesh that they understand not what they should do out of the Body and therefore deny that there are any Spirits It is a receiv'd opinion with them
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
they ought not to command any thing that doth contradict them and though they should yet they can no more render such Orders Just then they can make it the Duty of Men to hate themselves What Original could these Indeleble Prolepses have but the same with our Nature They are plain to all and the sense of their Obligingness avoidable by none As we perceive in our Minds immutable Notions of Speculative Truths as That Contradictions cannot be true That the Whole is bigger then the Part and such like which are such illustrious Verities that none dare affront them with a denial and which are of such high Import that if they were not unalterably true we could have no assurance of any thing but must fluctuate in Eternal Unbelief So these Notions of Moral Goodness are our sure Directions in point of Practice and are unchangeably Good for if they were not we could have no certain Rule for our Actions which is such a slur upon Nature that it can be suppos'd by none but such as do not believe that God made it The truth is if finding these Laws imprinted upon our Natures we should yet think our selves not bound to obey them we can receive no notice of our Duties any other way being rationally oblig'd to disbelieve that which is contrary to our natural Sentiments Among all the rational Notions which adorn Humane Nature these Principles of Good and Evil are the chief They are the great Reasons why we are call'd Men and the fairest Characters by which we are distinguish'd from Brutes And indeed Medenarete it is impossible that we should have any rational Pulchritude in us if the beautiful Order of these Congruities were destroy'd It is a greater Beauty in Men when their Choice corresponds with these natural Anticipations of their Duties then for a Woman to have fair Eyes plac'd in just distances upon her Face It is as ingrateful to a man that considers to find his Actions dissent from this obliging Knowledge as it is unacceptable to such as know Musick to hear a Lutenist play upon an Instrument out of tune Those things which consist of many Parts or of various Faculties are capable of no Perfection but what consists in a proper Union of those Parts and a regular Ordination of their Faculties which is not mutable at pleasure but perpetually fix'd to the Nature of every particular Being As it is not any Connexion of Parts that will make an handsome Body for if any Member be disorderly plac'd there will be a Deformity So the Soul by its rare Constitution having many Powers as the Rational the Irascible and Concupiscible its Perfection doth necessarily depend upon the due Subordination of these Faculties to one another When the Rational Principle which is adorn'd with the fore-mention'd Notions gives Laws to our Appetites and they are obedient then Vertue glorifies our Constitution and shews the Excellency of its Nature both in the decent Moderation of our Passions and in a lovely Connexion of becoming Actions But when these Divine Rules are neglected it is no more possible that the Soul should be in its natural frame then that the Body should enjoy Health if the Nerves which tie it together were cut in pieces or for a City to escape Confusion if the Inhabitants despise the Laws or for a Musician to compose delightful Airs by a careless jumbling of Notes without the Rules of Art The Vertue of Humane Souls hath natural Orders certain Measures and is determin'd by Laws which can no more be alter'd at pleasure then the Proportion which is between Three and Six in Arithmetick This is enough Medenarete to shew you that Vertue is an unalterable Congruity with our Souls and in its own nature fix'd as much as any other thing to which I will now adde that those fore-mention'd Notions are not only natural Qualities interwoven with our Essence but also Participations of that increated Goodness which is in the Divine Nature so far as it is communicable to Men. Though that be incomprehensible in the Infiniteness of its Perfections yet it hath reveal'd it self in the known Properties of Justice Veracity Love Benignity and Mercy which whosoever imitates lives conformably to God's Life and whosoever thinks he may afflict the Innocent violate his Faith refuse to shew Mercy and abandon Charity doth foolishly esteem it a Privilege to be disengag'd from the ties of that Goodness to which the Divine Will is alwayes determin'd I told you also I remember that some of these noble Qualities are fastened upon our State as Appendages immutably proper to it and it must be so for who can think of those Words God and a Created Being but he must necessarily infer that it is unalterably fit that as the lowest Creatures are necessarily subject to their Maker so Man being endu'd with Reason by which he understands his Relation and is made capable of Law and voluntary Subjection should submit himself of Choice to his Creator acknowledge his Dependence upon him and seeing himself plac'd in a higher Degree of Being increase his Thankfulness proportionably By the Notions of God's Goodness and Excellency implanted in our Souls we are oblig'd to love him for himself as we have Understanding and Will which are the Principles of Moral Vertues we are bound to receive the Divine Illuminations as our highest Wisdom and both sincerely to conform our Wills to God's Commandments and to rest satisfied in his Appointments with all humble Complacence The nature of our State doth oblige us also to observe the Rules of Righteousness towards others for he who gave us our Being did not only make us unwilling to be wrong'd our selves but thereby also taught us that we ought not to wrong others And though he hath bestow'd self-Self-love upon us yet he alwayes requires us to manage it so as becomes those who know they are but Creatures that they have Souls as well as Bodies and owe Love to their Neighbours as well as to themselves Those who contradict the Reason of these Duties do barbarously disown the Relation in which they stand to God and endeavour vainly to put off the Nature of Creatures for Sin is a Contradiction to our State and a Forfeiture of the Being which we hold at our Creator's Pleasure The Unnaturalness of such Disobedience will appear yet farther if we consider that the Happiness which is proper to Humanity cannot be obtain'd without a compliance with Vertuous Rules for the happy Repose of our Spirits will be disturb'd if we sin Whilst our Actions contradict the Knowledge of our Duty we offend the most delicate sense of our Souls and by offering violence to the Law of our Mind we fall out of our own Favour expose our selves to the sharp Remorses of a wrong'd Conscience and put our selves to a pain much like to that which we feel in our Bodies when a Bone is dislocated A Sinner becomes his own Tormentor and is vex'd to see that he hath done
destroy'd 187 * The Hypocritical excuse which is taken from the sweetness of sin Pastor Fido hath express'd to the Life Act. 3. sc. 4. Se'l peccar ' è si dolce E'l non pecear si necessario ò troppo Imperfetta Natura Che repugni à la legge O troppo dura legge Che la Natura 〈◊〉 Which Tully Offic. lib. 3. hath nobly answer'd Nunquam est utile peccare quia semper est turpe quia semper est honestum virum bonum esse semper est utile pag. 191 Hipponyx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Haven so call'd because it resembles the fashion of a Horses Hoof. 317 b Histrionia Stage-play a name not unfitly given to this World where as one said long since Quisquis fere Histrionem agit 33 b Holochrysus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Gold 15 b Humility describ'd 193 Hybris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contumely 16 b Hydraula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Musical Instrument which sounds by Water 193 * Hyla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter In the Fourth Book it imports the Hindrances which arise to a good man from his Body That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the learn'd Bishop in his Hymns doth so often pray against under the several names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Tempting Baud the Corporeal Cloud the Dog which barks and bites the Soul Bodily Tempests which is so considerable a hinderance that as Proclus hath observ'd lib. 〈◊〉 in Timaum all our disorders do spring either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. either from the weakness of our Rational Notions or from the strength of our fleshly Appetites But since the Notions of our minds are near akin to God he adds gallantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. The Invincible power of God doth refresh our Notions and comfort their weakness 197 Hylotes from the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Third Book signifies the dull sympathy which the grosly-ignorant have only with bodily things 121 Hyperenor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proud Insolent Riches usually make men inhumanely fierce 9 b Hypernephelas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the Clouds no unfit name for those who take such wild flights of fancy in their Discourses that no sober Judgment can follow them One that speaks or writes mysterious Nonsense 167 Hyperoncus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very proud 155 Hyperurania 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supercelestial things which the Gnosticks bragg'd that they were able to see 302 b Hypnotica from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sleepy Sleep and Idleness are the supporters of Ignorance 121 Hypsagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lofiy speaker one that talks high 152 b Hysocardes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Height and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heart It notes Arrogance and overweening thoughts by which a man is lifted up above a just estimation of himself See Megalophron 195 Hysterica from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Womb. A woman troubled with Suffocations commonly call'd the Fits of the Mother 142 I IAckleid John Becold the Impious Tailour of Leiden who caus'd so much trouble in Germany with his Enthusiasm and Villanies 298 b Jaldabaoth one of the canting terms us'd by the proud Gnosticks Vide Epiphan 303 b Jamnail James Nailor that Infamous Enthusiast who equall'd himself to our Saviour and had in his pocket when he was taken the Description of Christ which Lentulus sent to the Senate of Rome which begins thus Apparuit temporibus nostris adhuc est homo magnae virtutis nominatus Jesus Christus c. Orthodoxogr Theolog. Tom. 1. pag. 2. 298 b Iconecron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of the Dead 17 b * Iconium from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image It is us'd in the Third Book to express that sort of Religion which is only made up of out-sides not reproving those who would have God serv'd with bodily Worship for so he ought to be as we have declared Book 4. but such as do neglect the Spirit of Religion which is to love God with all our heart and to direct all our Actions to his Glory making his holy Will the Indispensable Rule of our Lives He dwelleth not so much in any Temple as in the Soul of a Good man who as Hierocles says most excellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. offers himself for a Sacrifice makes his own Soul the Image of God and prepares his Mind to make it a fit Temple for the Reception of Divine Light 131 Idiopathy from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It denotes mens particular Affections peculiar Tempers and Perswasions with which they are so inamour'd that many times with much Passion and little Reason they condemn others who are not prone to sympathize with them 171 Jealousie and its sad Effects 59 b Immortality of Humane Souls asserted 355 b Wicked men believe not the Doctrine of Immortality because they hope not for any Happiness in the Eternal World 372 b Infidelity the Root of all Vice especially the Unbelief of Immortality Eurip. in Andr. Androm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Do you think God is no God and that there is no Judgment Men. When that comes I will bear it ibid. Inganna Craft 31 Irene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace A Virgin which towards the further end of the Holy Rode presents Travellers with Garlands of Amaranth Peace and Tranquillity are the Fruits of Perseverance in a good course of Life 280 * Isosthenes one that thinks himself able to equal the probability of Falshood with Truth and to introduce a Sceptical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Sextus Empiricus defines it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Equality of Faith and Vnbelief This Lucian meant by his Balance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To what use do you put these scales I counterpoise Reasons and equal the weight of Truth and Falshood which is to endeavour to plague the World with an infinite Dissatisfaction 136 b K KAlobulus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Counsellour 3.2 Kalodoxus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one whose mind is inrich'd with noble Opinions and rais'd Apprehensions 149 b Kenepistis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Faith It is describ'd in Book 3. 115 Kepanactus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's Garden 177 b A Good King describ'd 47 b Kiskildrivium an insignificant word us'd by Erasmus in one of his Epistles and is of as much sense in Speech as Transubstantiation is in Religion 166 Klerotheron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hunts for the Inheritances of others 12 b The Knowledge of our selves the Cure of Pride and how 196 Krimatophobus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fear of Judgment an inseparable Companion of Sin So that egregious Cheat of himself Dii Deaque quà m malè est extra legem viventibus quicquid meruerunt semper timent Apud Petron. 155 L LAòargyrus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one
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 〈◊〉 〈◊〉 〈◊〉
partly by reason of my Fathers perfect Innocence and partly by the prudent advice of a faithfull friend call'd Kalobulus yet at last they brought it about by the assistance of a corrupt Judge call'd Labargurus whom they kept in such constant pay to serve their turns that he counted their annuall Bribes a great part of his Salary He either with the pretence of obsolete Lawes which no body remembred ever to have been made or with wrested senses of known Statutes had done them many notable services The Design of my Fathers Destruction was laid thus Labargurus you must know was one who made it his constant practise to betray unwary people for speaking dishonourably of the Duke by whom that Country was then govern'd those which are discontented are apt to speak against any body and those which provok'd them to talk and were also witnesses of their speeches were his false-hearted Spies By these he was informed of some Words which my Father should say in Company of which he was less carefull not because he thought all that were present were just but because he did never speak any thing unjust It seems my Father complain'd of some Wrongs that Labargurus had done and said that if the Duke did but know of them he was confident they would soon be redress'd and the Judge punish'd Labargurus having heard this in stead of washing away the guilt of his Crimes with true Repentance took Sanctuary against the feares of his Conscience in Revenge and giving money to two of his Creatures that could sweare lustily he fram'd this Accusation That Philapantas did say The Duke had done the people such Wrongs that he was confident if they did but know their power they would soon be redress'd and the Duke deposed So with the change of a few words which perverted the sense of the rest he drew up a Charge against Philapantas Though this was incredible to most Good men who knew Philapantas to be a most wary person and a loyall Subject yet his constant absence from the Court made the pretence plausible to such as loved to think ill of any Though indeed my Father absented himself not for any private grudges which he harbour'd in his bosom but because he saw great insecurity for an honest man to be where through false representation of persons and things Friends could not be distinguish'd from Foes And also for that whilst others multiplied their Titles and swell'd their heaps of Money with hellish toils he desir'd to enjoy the heavenly Tranquillity of his private life and thereby take opportunity to provide for his Immortall security which is in dreadfull jeopardy through the various Tentations of Princes Courts Now though these dangers be common to all Courts yet they were less avoidable in this then some others because of Two great Imperfections to which the Duke was subject which had such an unbenigne influence upon Court and Country that he was happy that could enjoy himself quietly in a corner One was that he despis'd true Religion for though to please the people which were that way given he made a show of some such thing yet he vilified it both by the constancy of an irreligious life as also by such speeches which could become none but an Atheist for he would commonly call them Fooles which pretended to put their whole trust in God and laugh at the opinion of such as asserted the Immortality of the Soul especially when they talk'd of our being Judg'd in another World Another was that he carelesly dispos'd places of Government and Justice not much looking after Wisdome and Integrity in the choice of his Ministers whose only Qualification was their Willingnesse to serve his Designes neither did he trouble himself to take any account of their good or bad Administration to give them Encouragement or Punishment as they deserv'd and from this fountain an Universall Corruption deriv'd it self upon all Orders of men By means whereof the Country which before was deservedly renown'd throughout the World for Righteousness is now despis'd of all its Neighbours and commonly call'd a Nation of degenerate Supplanters The Ministers of Justice not abandoning the establish'd forms of Law have made them however both useless to any good purpose and also instruments of great Affliction partly by the unmercisull delaies of processe in Law which commonly continue till both parties being impoverish'd can go no further or one of them at least be so tormented that he is come to the same passe with poor wretches upon the Rack who are willing to say or do any thing to come off partly whilst their Estates are squeez'd into the Lawyers purses by large Bribes for the forementioned delays and unjust Sentences The Grandees trample upon all below them and count it the duty of the Poor to be oppress'd living much according to the rule of those Beasts the greater of which devour the 〈◊〉 the Poor desire any thing of them they count it a kind of Robbery and order the same punishment for them that other Countries do for Cut-purses and when through intolerable Miseries they wish they had never been born they bid them kill themselves and say that then they shall enjoy the same Comfort The Epidemical Degeneracy hath infected also the Ministers of Religion who being fallen from the true Knowledg and exemplary Vertue of their Predecessors the Holy Fathers and Pious Martyrs have compleated the scorn of their Ignorance with vitious practises and are grown so unlike their Books that even the rude multitude wonder upon what grounds they have set their confidence of giving Counsell which they themselves render ineffectuall But good men which live undiscern'd among them are much grieved whilst they see those in whom Wit is deprav'd make a judgement of Religion by those foolish Opinions with which it is blended and that many are tempted by the evil lives of Hypocrites to think Goodness it self but a Show and Christian Religion a 〈◊〉 and so sall into 〈◊〉 the plague of humane Nature which besides the Unreasonableness of it in other respects is also desiled with the baseness of Ingratitude choaks in men all sense of the Divine presence and 〈◊〉 to the Great Father of the World that affectionate Adoration which is due from all his children Having thus lost the Love of God they can never love one another for after they have broken those strong ties which he fasten'd in the roots of their Souls they make nothing of mutuall obligations to Love Courtesie Charity Friendship or Justice and at last are become Beasts and Devils the very face of Humanity being lost And this appeares too plainly in the practise of the Vulgar also who have no understanding of Charity further then Self-love which begins and ends at Home They count it all lawfull gain that they can 〈◊〉 from others and when it is done 〈◊〉 it goes for Honest Cunning and Ability of Parts But I have been too long in the description of an unlovely
such orderly plots divided with smooth Walks that they gave and receiv'd mutual Ornament from each other In convenient shades they had pleasant Bathes whither to cool or heat they knew not but from what they heard they understood that they defil'd the Soul more then they wash'd the Body Amongst other Rarities they observ'd a Grott which had many Caverns furnish'd with rare water-works where the streams did not only show themselves in all variety of delectable forms but convey'd melodious Tunes through several Pipes and making a 〈◊〉 of pleasure between the Eye and the Eare put the Soul in a suspence to determine which had the superiority which being not able to see and hear at once with due Intention to both gave judgement for each by turns The chief imperfection of which they took notice was in the Flowers and Fruits for they had no sooner gather'd a Rose or a Gilly-flower but by a sudden withering in their hand they confess'd the Infidelity of their Vigour and the Fruits which grew both upon the walls and in other places though they look'd most lovely to the sight yet upon the least touch of their fingers they fell into Ashes as it is reported of those Apples which grow upon that Lake by which Sodom hath but a dishonorable remembrance in History In the midst of the Garden as they were led by the windings of an intricate Wildernesse they came to a fair Banquetting-house which was so rais'd upon an Artificial Mount that besides all the delights of the Garden it receiv'd the pleasure of a gallant Prospect Here sate an overgrown Woman reading the loves of Venus and Adonis which by her excessive bulk swollen out of all measure with intemperance they guess'd to be Acrasia She was attended by a drowsie fat Boy call'd Morpheolus cloth'd with a particolour'd mantle where black and white were so interchangeably plac'd that one might see the Workman had a mind to bestow upon it the colours of Day and Night in equall divisions She call'd up her servants by the names of Bevanda and Mangibella It seems Bevanda was drunk in the Cellar but Mangibella came up with a basket of most delicate Fruites which Urania putting by with her hand Morpheolus went out of the room and call'd Veneriola Urania and Panaretus suspecting the worst where they had no reason to hope for any good made haste out of the Room and shutting the door after them with the benefit of a spring-lock they freed themselves from two great lumps of Flesh and Veneriola declaring by her carriage that she had learn'd more sorts of Intemperance then what consisted meerly in eating and drinking Panaretus threw her into a fish-pond which was hard-by to cool her Lust. As Morpheolus was seizing upon Urania he gave him such a blow on the right Eare that left him in a dead sleep Having escaped this troublesome Foolery for fear of worse they made haste from this nest of Dangers Before they could get out of the Garden Hedonia return'd from the Temple and was come into it and as it happen'd was enter'd into a private Walk accompanied only with Carezza Urania espied a dore which open'd towards a River out of which she thought they might make an escape and though they made such haste as people do when prudent Fear gives them wings Hedonia met them before they could reach the dore and perceiving nothing in their first looks but what give her hopes of most excellent Company she curteously saluting Urania desired her to answer the civility which her presence made show of by a gentle acceptance of such Welcome as she could present Then whispering in Carezza's Eare and having dimiss'd her to perfume her Chamber she took a Garland of Roses which was in her hand deeply poison'd with venemous Herbs and offered it to Urania which she waved and made answer That they were upon a journey which they had not only hindred already by the entertainments of her Gardens but doubted also that they had been so uncivilly bold that they had need to ask pardon for faults already committed rather then to adde more to them Hedonia pressing her Civilities with such words as self Interest taught her to multiply they were come to the dore which being but gently shut Panaretus struck it open with his foot and seeing a Boate fastned to the bank of the River he desired Urania to hasten into it whilst he guarded her from the pernicious embraces of Hedonia who seeing her self half disappointed to prevent Panaretus from imbarking flung her self into his Arms who knowing what little time he had to disintangle himself ashore before any might come to put more fetters upon him threw himself with these into the Boate. Oictirmon who attended them having loos'd the rope let the Boat go with the swift stream Panaretus commanded Hedonia to hold her peace vowing to her that if she made any noise he would immediately throw her into the River Hedonia partly astonish'd with this sudden surprize but more struck to the heart with the pain of being resisted for the knew no life but the licentious joyes of an unbridled Will and uncontroul'd Luxuries fell into a swoune in which she continued till they had pass'd her House not daring to bring her to life to effect their own death So they pass'd as the Stream and the Boat agreed to carry them and as they were hindred from minding their way by the trouble which Hedonia come to her self did now put them to they fell amongst most dangerous Rocks some of which lay undiscerned under water and the rest were scatter'd with the ribs of broken Vessels But Urania taking hold of the Rudder and Oictirmon rowing according to his own skill and Panaretus directions they came into more safe water and the stream being but slow and Hedonia a little more compos'd in her carriage the Heavenly Urania thought she had an opportunity to administer such Counsel which onelost in Sin did extremely need and thereupon with Prudence set off with an admirable Courtesie began thus to accost her Fair Lady the reports I have heard of your Condition joyn'd with that knowledg which I have my self receiv'd of your Person make me sorry that you should enslave your youthful life to dishonourable pleasures Though I know how unacceptable a service it is to reprove and am not ignorant that you think it strange in me to undertake it yet I hope you will pardon me when you perceive that Charity occasions your trouble I perceive that your miscarriage ariseth from a false opinion which you have entertain'd of the Happiness of Bodily pleasure and know no motives of Love but Fleshly Beauty Alas Madam How small a matter is the ornament of a well-colour'd Skin and the due proportions of Bones and Flesh handsomly joyn'd especially when by the neglect of Vertue it becoms a fine prison to the depress'd Soul Beauty is but Mortality painted by Nature that the Soul coming into a well-favour'd
Rescue from my present 〈◊〉 although I fear I shall but make way for those which are far more unsufferable However the Effects of my Wickednesse begin to draw this miserable life to an uncomfortable Period Having gone so far she seem'd to be assaulted with a fresh storm of Passion which vented it self in these words And O Lord must I now be thrust into the other World when I am so ill prepared for it Alas I have been asleep all my life and now I find my self to awake when it is least to my Comfort How foolish have I been what Harvest could I expect but late Repentance and Hellish Despaire when I knew that all the World doth reap as it sowes O God my 〈◊〉 Soul is no sacrifice for thee thy Holy Kingdom receives not the daughters of Sodom No no I must go into the lake of fire where Lust is burnt out with brimstone and the Sinner tormented with the Eternall remembrance of dishonourable misdeeds I am so far in Hell already that I despaire of Pardon and since I cannot Hope I will Despaire and die As she pronounc'd that word with a sudden blow she perform'd what she said and fell a most miserable Spectacle of the sad Catastrophe of a Wicked life Lord what a Vision of Hell did then display it self before mine Eyes There I saw the Cruelty of carelesse Parents the Folly of indulgent Mothers the effects of ill Example the Miseries which attend bad Company the dregs of bitter Pleasure the discomfort of an ungovern'd life and the difficulties of late Repentance But I have forgot my self it is no reason that I should longer trouble you with relating what was an extream 〈◊〉 to my self to see Urania fearing that he might think them weary of his discourse because they had now attended a good while to hear the relations of strange Afflictions assured him that though it was impossible for humanity not to be griev'd for examples of such extreme Calamities yet they perceiv'd the connexion with their particular Causes so punctually made known by his discourse to be of singular benefit as they did give notice to all that could consider them That God is not to be blam'd for the Miseries of Mankind which they unjustly attribute in their furious resentments of pain to the imperfection of the World and those conditions unto which he hath particularly consign'd them whenas they pull upon themselves innumerable Sorrows which he was so willing they should not have known that if they had kept the directions of his Wisdom they would not have met with them It is not the Divine Goodnesse but we that envy ourselves our own happinesse And though sometimes we meet with such instance of 〈◊〉 as we must think God had a particular design in the bringing of them upon us yet what a vast content do Vertuous persons find in the unreproachable entrance into their Sufferings and how infinitely more easie are they to be endured then those Hellish Torments of wilful sinners that you have mention'd which besides their notorious disgracefulness are also for the most part incurable But Good Eupathus if it be not afflictive to you that we should set you so many tasks and confine you to talk of such things which you never think of but with grief we shall desire you but once more to touch a string that sounds so harsh If you be not displeas'd with such entertainment replied Eupathus I shall be willing to gratifie your request having little else to divert you in this lonesome place I shall acquaint you with the case of a Gentleman whom I had the fortune to meet under the Wood side not long since and he rode upon a quick-pac'd Horse and I perceiv'd that he made him run at the utmost extent of his speed Having espied me he made such a stop that gave me notice he had a mind to speak with me As I came towards him I might easily discern the Grief which was in his Heart if his Lookes bore true witnesse to his Mind But it seems he did not desire to conceal his Grief for complaining bitterly of his Misfortunes he ask'd me if I had not seen a young Gentleman and a Gentlewoman that seem'd to reckon more yeares in her age whom he had lost fight of but a little before Yes said I they lately gallopp'd by as fast as they could with whip and spur and are just now alighted and entring into Hedonia's Barge which it seems attended to waft them over Well assur'd it could be none but those whom he had hitherto followed in vain he continued his pursuit to the Rivers side and the Barge being not so far gone but that they were within hearing he call'd to his Wife to return but she not only refus'd that but told him she had abandon'd him for ever Whereupon he came back to me and began to tell me the particulars of his Condition which I thought before to be sufficiently unfortunate That Gentlewoman quoth he which you saw is my Wife whom I married after the death of a former and I have lived with her for a long time so happily that ever till now I thought it one of the most true signs of an inexperienc'd mind to put a Single life in any competition with Marriage and I thought my self so well inform'd in the advantages of the state which I did enjoy that I could defend the cause of the Married against any arguments They seem'd to me so weakly founded that they could put no stresse upon any strength of their own but took confidence only from hopes of the inequality of the Antagonist I was wholly of his opinion and thought it such an evident truth that it is plac'd utterly beyond the Jurisdictions of Dispute and though I perceiv'd he had other things to say yet I could not but interrupt him with the defence of the position what exceptions soever he was going to make from a crosse Experience and so added that Nature had made us incomplete on purpose that we should consummate our Imperfection with the Conjugal Union and that no single person with all advantages ever arrives at a perfection which is any way comparable to Two so made One I did not think that he had well consider'd that he was born that ever disapprov'd such an excellent means of his being or that he was worthy to be who did refuse in such a lawful way to be a means of leaving others after him How justly shall Posterity forget him quite or remember him with disgrace who would have had it impossible to have been remembred at all This way a man becomes immortall in his very Body and hath an opportunity to people the World with such inhabitants as an affectionate love which none but Parents are capable of will constrain all his life to make as good or better then himself I esteem'd all my portion of Worldly happinesse which I had in other instances doubled when I perceiv'd they were enjoyed
also by one whom I accounted a part of my self and I could bear but one half of any crosse accident because she would bear the other And though it is true that since nothing is unmixedly pure in this World Marriage hath its domestical cares besides that they are more then counterpoys'd with Comforts to alleviate them which no other condition can boast of Nature hath secur'd that state against the oppression of such inconveniences having appointed two at least to bear one light Burden Vertuous Husbands must needs be truly pleas'd with such a Companion as having help'd to prevent the dishonours of licentious Youth doth as willingly afterward sustain a great part of the infirmities of Old-age And although some tender minds fancy it as an insupportable misery to die one before the other that is to say to be torn in pieces yet that separation is capable of the same and better arguments of Consolation then those with which wise men comfort themselves against the parting of their Soules and Bodies They shall meet again But the reason hath more force here because they meet sooner And because they have made account that such an indissoluble Union ties them together they endeavour as the main care of their life to make themselves such as that they may not have reason to desire a Divorce At that word the Gentleman stop'd me saying Good Sir go no further you have made my wounds bleed afresh and quicken'd the sense of my insupportable misery by drawing a lively picture of that Happinesse which I once thought my self Master of and this I believ'd with no small measure of Faith for I had such an experience of the greater part of your discourse and such a firm confidence in my Wifes Integrity and such a deep sense of my own entire affections that I thought it was impossible for a true Lover to be Jealous and when I heard of any that troubled themselves with that foolish impertinency I could not but judge that they had either made a carelesse choice of which they now indiscreetly repented or that through scrupulous nicety they were willing to make instruments of their own affliction but withall I applauded my own Felicity which seem'd to me so void of any flaw that I never entertain'd the least surmize of the mutability of my present condition But I perceive now that we are not to passe a final sentence upon any Worldly state too soon for my Sun is for ever set which I thought impossible to have been for the least while eclips'd Having replied so far the deep sighs with which he accompanied these words interrupted the course of his speech which gave me opportunity to enquire into the particular Original of his Adversity I knew well that discontented Women find several occasions to ground their dislikes upon against their Husbands Sometimes he is not Rich enough now they think on 't or he is not the Wisest man in the world and yet they themselves will publish his follies it may be he keeps a Servant not for unworthy regards whom they cannot fancy and for that they will make the House too hot for him or they want one for whom they have no use only they will not be without one no more then their neighbours at other times they are sick for such vain 〈◊〉 of Clothes or Houshold-stuffe which his estate cannot provide or which would be but unsutable to his degree and are such things as wise Matrons do scorn or being of a peevish humour they will be gone to their Friends and sometimes they have no content though without all reason because forsooth they may not govern a little more which is a humor contrary to the first intention of a Wife and by which they do ridiculously offer to put their Head under their Feet How matters stand between You two I know not but however I think that these or any such like reasons are but pitiful grounds for a Womans departing from her Husband to his extreme discomfort the ruine of her Family and her own eternal Infamy I think so too said the Gentleman neither indeed were the foremention'd instances the rootes of this disaster As she wanted not any accommodation that my Fortune could allow so besides all other Comforts we had divers pledges of Marriage Love Children in whom we saw our selves multiplied and united and our desire was seconded with mutuall endeavours to make them meet not only to supply our places but to deserve better after our departure But Devilish Lust hath spoyl'd us all Till of late I did think her so free from that unreasonablenesse that I never suspected destruction from so great an unlikelyhood But as a healthful Constitution by the Contagion of diseas'd bodies doth many times receive mortal sicknesse so did she contract a Vitiousnesse of Soul by the converse of an unlucky Companion There was a young Gentleman whose Father being dead had by an ill govern'd life spent a great part of his means and for the love which had been for a long time intimate between his Father and my self I gave him counsell to leave such Courses as must necessarily if he persisted in them bring him to all those Miseries which attend the contempt of an unpitied Beggery At first he took no heed to my Words but in a while finding his estate so intangled through the profusenesse of his expences that he could not have the use of that which was not yet wasted he hearken'd so far to my advice as to sell part to clear the debts which lay upon the whole and made great promises of future Frugality and for a while dissembling the love of his former practises he was a frequent guest at my House and would needs stay sometimes longer then I desir'd by which means under pretence of respects to me as his Guardian and Benefactor he cloak'd the unworthy affections which he had to my Wife and made my Courtesie a mask for his ingrateful Treachery I cannot but have so much Charity as to think that she never imagin'd his first Visits design'd so unchastly or that she was so prone to sin that it was needlesse for him to use divers tentations but I perceive to my unspeakable grief that she was not rivetted in such a deep love of Vertue as to preserve her Innocence Though a Castle have strong Walls yet if those which keep it want store of Provision or neglect their Watch when diligent enemies besiege it they will either be forc'd to yield or be surpriz'd through their own Carelesnesse So I suppose it fell out with her who I doubt not calling to mind what she had been was much satisfied in the worthinesse of Chastity and being convinc'd of the unchangeablenesse of Vertuous reasons could not but believe that she ought to persevere and so held out a good while but at last was betrayed by keeping an undue guard upon Importunity and Place too fit for his purposes and those which do not secure such
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
by Narke and hindred by them all he stood afflicted with such contrary motions as we see express'd upon the balance of a pair of Scales when by a violent blow it is made to waver this way and that Diversity of cunning Stories began to work upon his Credulity false representations of things dazell'd his eyes and intricate questions made him doubt the reasonableness of his Resolutions plain things involv'd with perplex'd Circumstances enfeebl'd his choice and in short he was brought to that passe that he began to dispute with himself whether he should go forward or backward and thus he stood a while taking time to pause upon his thoughts but sore distress'd with the difficulties of contrary perswasions Peirastes seeing his charms begin to work thought it great Imprudence to neglect so happy an Opportunity to perfect what he had begun and said Nicomachus you see how you are afflicted with the change of your Affections what can you expect but a worse conclusion of these disastrous beginnings Your affection to Arete is too excessive Vertue consists in the Mean between two Extremes Your Immoderation is irregular your Violence unnatural You blow the coals of your love so fiercely that though you make the flame more scorching for a while yet it will make it go sooner out Love less and you will love better and longer You love Arete unvertuously But it may be you are willing enough to return but for the shame of Apostasie That fear is needless who shall reproach you for coming back but such as peradventure have not gone so far themselves Say that Orexis and I compell'd you to return All men will pardon a Fault which they see to be so natural that it is in a manner necessary Prove to all that censure this action that it was impossible to go forward over so many hindrances as lay in the way and then they will confess it was no Sin to come back Here I must needs take notice of an Accident which was very wonderful Bentivolio and those which were with him observ'd that all the while Nicomachus kept on his pace towards Theoprepia he seem'd to be cloath'd with a garment of Light and his words seem'd to be pointed with sharp rayes as he spoke to Narke and Nynhapanta in the beginning of the Conflict but that now one side of him was grown dark and that he made such a kind of show as the Moon doth when one half is eclips'd Upon which sight Urania guessing the true reason of this change express'd the Compassions which she had for one whose case she judg'd very pitiful in these words Yon young man seems to be agitated with the Vicissitudes of Rational and Sensitive Appetites and I am affraid that the choice of Vertue is dull'd in his Soul by the force of Tentation and that he inclines too much towards the solicitation of his worse part God grant that he do not believe the false Tempter and that he which now stands still do not go back with those Traitors but return speedily to himself and Theoprepia She had scarce finish'd the words of her short Prayer for Nicomachus which the rest of the Travailers accompanied with their Hearts but they saw the Light environ him round about again of which they were very glad not doubting but God had heard their Prayer and sav'd the Tempted Passenger Then he began to talk again having recover'd his courage after this manner which I will set down and if I forget some of his words yet I am sure I do not injure the sense of his Reply Peirastes are you so vex'd with the Imprudence of your Fault and the misery into which your Sin hath thrown you that you envie all that stand in the Happiness of that Grace which God hath bestow'd upon them Are you so evil that you are offended because God is good Will the multitude of Companions whom you draw into your Pit alleviate the Torments which you suffer there Are you so maliciously devilish as to make sport with the Infelicities of others which are in a great measure due to your Faults But though you are so ill-minded you shall not make a prey of me Doth not humane nature miscarry too easily of it self through Ignorance or Incogitancy and doth it not go astray fast enough through false Opinions unless you hurry it on by your provocations But how noble you are in your Proffers Would you consign me for a Companion of that sleepy Hagge Narke or since she will not give content must Nynhapanta be her Second No Nynhapanta I have receiv'd a glass from Theoprepia by which I can see beyond the presentness of this world And for this Orexis which you talk of so passionately did I ever take her otherwise then as she was commended for a faithful servant or did I deprive her of that Office in my house till she quarrell'd with the Loves which I had entertain'd for Arete and declar'd that she highly scorn'd her for a Mistress It 's true I often took her part defended her concernments and made my judgement give way to her Desires but I will do so no more a former Mistake is no prescription for future Errours She hath reveal'd her infidelity by many abuses and I have no reason to trust one that hath often deceiv'd me I endeavour to love my Enemies but not in such instances as to make me Enemy and Traitor to my self I could never be quiet for her unreasonable demands She is not to be satisfied with granting but denying her immodest cravings I will never receive her again but upon her promise to recant her Arrogance and to submit her self in all duty to Arete whom upon her knees she shall aske forgiveness before she be pardon'd But what do I talk thus long with such as you are Away Peirastes do not think that I am ignorant who you are Retire and hide thy shame in the darknesse of thy Infernal Grott Crooked Serpent dost thou think by subtile arguments to wind me out of my way to Blessednesse Thy Perswasions are not forcible Thy Fraud is very easily discovered Dost thou teach me the way to hate by remitting my present affection and endeavorest to put me into a suspicion of loving one too much whom I am sure that I can never love enough I need not fear excesse in Affection when the Object makes it impossible except I chuse false instances or use due expressions indiscreetly for then I shall love my Happiness with all my Heart but not with all my Mind and so in stead of the whole by dividing my self fondly I shall give but half and so offer to the God of Love an Unreasonable Sacrifice But I must be moderate in my Affections lest I exceed forsooth that Mediocrity in which the nature of Vertue is founded You are very Philosophical Peirastes and I grant that Vertue is sometimes beset with enemies on both sides and that it is a fault if the Soul restrain not the ardencies
was a part of Prudence to endeavour to escape the inconveniences of this present life by honest means and to passe as quietly as we could through this wicked world Our desire was to sit down where we should find such a People as would best sute with our main Design which we thought to be the principal End of Humane Life and of this I will give you a brief account My Husband observ'd by frequent consideration that the All-wise Creator had bestowed different sorts of Being upon his Creatures and that as the Nature of any thing was more Noble it was design'd to more excellent purposes and amongst the several ranks of Created Being with which we converse he found none equal to Mankind the Reasonable Soul being the greatest Name of Honour in this lower world By this he could not but understand that the Felicity of humane Nature must needs exceed that which is allotted to other Creatures and after many thoughts concerning it he perceiv'd that it was this To live conformably to the dignity of a Rational Soul and to serve the noblest End of which such a Being is capable He learn'd the End of every thing by tracking the proper Actions of each distinct Nature for having consider'd these narrowly he saw what Mark they aim'd at This Rule served him to discover his own highest End whilst he view'd every thing that he was good for he suppos'd that the best Actions of which he was capable would point unto it and when he had demanded of all his Powers what were the best things which they could do they answered with an unanimous voice To Know and Love Hereupon with a strict scrutiny he enquir'd into the Objects of those Faculties that he might discover about what these Actions should be conversant and that if there was better and worse he might employ his Mind upon the Contemplation of the most excellent Truth and fix his Love upon the best Good After he was gone abroad he met with different entertainment for some things bore great respect to bodily Nature and gratified that part to which they were nearer allied but gave so little satisfaction to his other half that he found it still complaining Searching into the reason of this difference he found himself to be of a double constitution a kind of middle thing between the Spiritual and Visible world and that there was good cause that those things which had affinity with his Worsepart might very well content it and that it could not reasonably dislike that which was as good as it self that is Fleshly and Mortal But for the same reason his Better part was dissatisfied for that being acquainted with the Meliority of its constitution and having a clear fore-sight of the Immortality of its Duration form'd Appetites proportionable to its more refin'd Temper and was not content to glut it self with material and perishing things Upon this he resolved to try if there was not some Better thing then what lay in open view which was reserv'd for worthy Souls which would take the paines to find it out and he had no sooner drawn the vail of Fleshly Being with a quick hand but he espied behind it the lovely Image of Spiritual Truth and Goodnesse Then he went up and down the world hoping to meet something which would tell him the name of that Spiritual Being He had not gone very far but many rare contrivances of Wisdom great effects of a mighty Power and infinite testimonies of an unspeakable Goodness inform'd him that the beautiful Picture which he had in his fancy did represent the First Essence which had created all the rest and that his Name was GOD. They pointed also to him so directly that he could not but see him and whilst he look'd upon him the Divine Perfections display'd themselves so gloriously in his countenance that he could not take off his eyes from his face and when his Mind began to be satisfied with Light and his Will with Love he concluded that he had now found out the true North because the quick point of his Soul which did so scornfully disdain all other Rest had fix'd it self here Whereupon he resolved to bestow the Remainder of his life in the Contemplation and Love of the Increated Goodnesse and to consecrate all his Powers to the service of his and the worlds Creator and to make him who was the Beginning of all things the Last End of his life especially since he saw that whatsoever contributed to the happinesse of it depended entirely upon the First Good and was wholy due to his Benignity But I remember and I think I shall never forget it he told me that when the joy of these thoughts began to grow 〈◊〉 he seem'd to hear a soft whisper which delivered words to this sense If you dwell alwaies upon the top of this Hill what will become of those Friends whom you have left below If it be so good to be here go down and endeavour to bring them up with you Whilst he mus'd upon the meaning of this advice he took notice that he was so constituted by his Maker that he was obliged by natural ties to many more besides God and himself and that as Knowledg doth lead to Action so the Beams of Heavenly Light which shin'd in his Soul were by a good part of that Action to reflect themselves upon others and that there were several waies by which he might enjoy God and himself amongst them to whom he should both make God known whilst they learn'd of him and more fully serve the Glory of his great Master by procuring the help of so many more Hands to work with him to such Ends as pleas'd him best and by consequence refer the Gifts which he had received with much more advantage to the praise of his Benefactor Then looking further into humane Nature he saw all men so fram'd as to have in their Souls a good foundation of mutual Love which is also encreas'd by the reciprocal necessities which they have one of another and that they have particular Gifts bestow'd upon each by which they may help the whole By this he discern'd that it was not God's will that he should live alone but rather take such a course of life which would correspond with that Universal Sympathy with all the world which was proportionable to his relation to it which he was to expresse in those Acts which would further all others in the pursuit of their great End which is Happinesse in the Knowledge Love and Praises of God the First and Greatest Good a true accomplishment of their better capacities with Wisdom and Vertue and a right enjoyment of those worldly portions in which God hath condescended to gratifie our lower Faculties With these Meditations he came down the Hill but when he was at the bottom and began to consider the forlorn state of the degenerate world and took notice how most Nations upon the Earth by the prevalent customs of a
Imprudence do often besides their Time waste also their Estates in that most hurtful sort of Idleness they please themselves with expressing the Rules of Rhetorick in Masculine Orations and sometimes 〈◊〉 themselves with Musick and when they use their Voice they set good Notes to Moral and Historical Ditties and so practise Musick and Poetry both at once They neglect no Art that hath any Worth in it but they care not for Science falsly so call'd by what Title soever it be magnified of such Arts as make only for Pomp and serve Vanity they are not curious They esteem none learn'd for knowing a few odde words but such as are enrich'd with useful Notions They let alone the trifling niceties of Questionists because they have not yet learn'd what they are good for They condemn some mischievons Arts which are allow'd in other careless Nations as Divination by the Stars A Judicial Astrologer would be punish'd for a Cheater among them and they esteem his profession but a black Art Here Phronesia being almost tired and fearing lest her Auditors should be as weary of hearing as she was with speaking said I have so oft excus'd my tediousness that I have encreas'd my fault with Apologies but I must entreat your patience because you have set me a task which I could not finish sooner As they bestow a great care upon Youth that it may be fit to serve so they neglect not old Age because it hath done its work and therefore as part of their Reward they dispose their old people in a convenient house built with plenty of Rooms where they have company and all necessaries provided to alleviate the burden of their decrepit time and to prepare them for a better world In the same House they lodge their Sick where they have Diet Physick and Attendance proportion'd to their Distempers The Poor which are but few in Theoprepia because Rapine doth not dwell there are accommodated after such a sort that their Poverty doth not grieve them though they have nothing of their own they are so supplied by the Publick Charity discreetly managed that they are neither forc'd to steal nor die for hunger as they do in other Countries These offices of Love towards the Necessitous are perform'd with a great willingness because it is made a part of their Religion to comfort the Fatherless and relieve Wido wes in their affliction and to sympathize with those which are bound as if they were tied with them in the same cords of Adversity they count it also a base thing to afford only good Wishes to such as need those further assistances which they are able to allow As they are thus passionately affected with the Sufferings of Humanity not knowing how soon they may need some or all the Courtesies which they bestow so they are most punctual observers of those sacred Obligations which God hath laid upon men in Natural and Civil Relations This sort of Righteousness must needs be secure because that which is elsewhere perform'd by the necessity of Consanguinity is here the choice of Love Those Silver cords by which other Societies are tied together are here chang'd for golden chaines and multiplied to an inviolable strength The particular Vertues of every distinct Relation are so display'd in the Theoprepians practise that you would think their Conversation a Mirrour made only for their lively representation It were too long to name them The Prudence and Fidelity of Vigilant Magistrates the chearfull Submissions of Loyall Subjects the wise Deportment of Loving Husbands the modest Observance of Obedient Wives the indulgent Affections of Carefull Parents the ingenuous Gratitude of Dutifull Children the discreet Commands of Gentle Masters and the ready Performances of Willing Servants Such as are not related to each other in the foremention'd Respects are yet so much made one by their common Union that you would esteem their carriage not an expression of ordinary behaviour but rather a School where those Vertues which concern the general condition of Mankind were form'd by industry and design to give notice to learners to what height they may come Courtesie is natural and Kindness habitual They are abundantly Civil though regardless of those Ceremonies which are necessary complements to hide the Defects of true Love among other people Men having not so far put awav the remembrance of themselves but that in most places they keep on the Form of Humanity What is but a show otherwhere is Substance here declar'd in fewer words but more good deeds Simplicity is at the bottom of all their converse why should they hide their Hearts from such as love them or how can they make a show of what is not in their Hearts to such as they themselves love Friendship is at a high pitch Never was there a more noble Communion of Souls upon Earth Their Joyes must needs be doubled by the Good of others whose Calamities they reckon their own Love must needs be firm in its Nature and rais'd in its Worth where it is not soldred with Lust or base Interests Humility is in great Honour Why should such express Arrogance in word or deed who remember how unacceptable it is to themselves to be affronted and think none so worthy of honour as those which most willingly give it Covetousness is easily avoided where Want is not feared where Worth is not measur'd by the largeness or number of great Chests and where those which gain unduly make account that the more they oppress or circumvent into want the more they must relieve This Spirit like an all-soveraign Balsam frees them from those noisome Plagues which do ordinarily infest the Societies of men Hatred Envy bitter Zeal Malice Suspicion Cruelty Morosity Strife and Revenge How can they hate others who count all men their Brethren and have charg'd themselves with such a noble exposition of Love that they esteem it Hatred not to love them Envy hath no room with them for they see if it should it would be misplac'd upon such as either they themselves should have endeavoured to make happy or by whose happinesse they see their own Good promoted Bitter Zeal is contrary to their Temper for when it is most warm it is still sweet never stirr'd but with just Motives and ever accompanied with great Charity They hate Malice both because they will not be afflicted with such a scurvy Passion and because their endearment of their Neighbours welfare doth not permit them to think how to afflict him They are far removed from all Cruelty for they have forbidden themselves rash Anger They abandon all Morosity being so candid and affable that they have a peevish Sowreness in the same disgrace with sordid Flattery They are free from Suspicion ever believing that their Neighbour is good or hoping that he will be so and whilst they endeavour to make him better they know this is one means to cover and bear with his Infirmities They easily avoid Offence in their language and deportment
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
still busied in doing every thing which he understands to be acceptable to him and esteems nothing too hard to suffer for him if he think it be a tryal of Love He receives every thing which looks like a signification of Anger with extreme sorrow and yet with all thankful submission to his loved God whom he will heartily blesse that thus he puts him in mind of his failing for before he was apt to fear that he did not love enough If any thing in which he delighted be taken from him he immediately restores to God the Love which that enjoyed in his right Though he rejoyceth infinitely when God smiles upon his Soul yet he is afraid that he doth receive many expresses of Divine Favour in vain because as he saies he is able to love God but a little When he takes notice that God's Perfections are so great that he can adde nothing to his Glory no not so much as by wishing him any good thing he rejoyceth in the happinesse of God and would not have it otherwise lest he should foolishly desire God to be Lesse in hope with his silly Love to make him Greater but he is therefore more careful of the duties which he owes since he plainly sees that he serves one who can value nothing but the Good will of his poor Servants By bestowing his Mind totally upon the Contemplation of God he blasts the fairest flowers of Vanity either wholly neglecting to consider what they are or if he glance upon them he sees them so Inferior to that Good with which he is in love that he pleaseth himself to take that occasion to slight them the more and to immerse himself deeper in the remembrance of such things as it is a death to forget I never heard him magnifie any Created thing His Sister indeed hath told me that he doth highly esteem Three Jewels which he keeps very private they say such as have them do not love to show them and makes no lesse account of them then of his Life She call'd them as I remember Ommelion Terpsithea and Galenepsyches There is great reason why he looks to them so carefully for besides their inestimable value by means whereof none that hath them can ever be poor they have other rare Virtues for such as keep them find themselves ravish'd with a secret delight in God and a strange alacrity in his service they are never destitute of a placid calm of Soul and a serene peace of Conscience their minds also are fill'd with rais'd Meditations and abundance of heavenly thoughts They say also that these Incomparable Jewells cast such bright rayes that they show the Beauty of Holinesse the Reasonablenesse of Religion and the Excellency of Vertue and make them as visible to good men as any bodily thing is to our common Eyes Besides they say that he which is possess'd of them is so happy and content with his portion that he depiseth the best Jewells of this world as contemptible Bits of ordinary Glasse But if these Jewells quoth Urania be of such incomparable worth and rare effects methinks Theosebes should never trust them in any Cabinet but his own Bosome I am of your mind replied Amerimnus and though they talk of a Closet in the house which is so secret that none knowes where it is which is the Repository of these Jewels yet I have often thought that he wears them ever in his Breast The whole Neighbourhood is convinc'd that his private entertainment is the Love of God because in publick he doth expresse an unparallel'd Love to men and chuseth such Instances as will best make those which partake of them to become Lovers of God for his Love imployes it self chiefly in the care of those greater necessities of their Souls having lesse need to busie himself in the Relief of their Bodily infirmities because his Sister Agape doth of her own accord discharge that part so excellently that she proves her self not unworthy to be Sister to such a Brother His affable temper hath made him so accessible to all that his neighbours come freely to him knowing that they shall be more welcome if he can do them any good and when he visits them which he doth often perform to such as are capable of that Civility he ever sets before them a most eminent Example which is the best of Books In the Temple where he is Chief Priest according to the Custom of ancient times for then the Prince had also that Honour he celebrates the Divine Perfections with due Praises And that others may do it the better for his assistance he sometimes helps them with a clear Explication of the Divine Attributes as Goodnesse Wisdom and Power and sometimes makes them to understand some of God's most famous works as the stupendious Creation of the well-fram'd world that admirable Providence by which he takes care for all things which he hath made and the most Mysterious Redemption by which Wisdom and Love in a sacred Conjunction have brought the greatest good out of the greatest evil Whilst he performs these things with an incomparable Clarity of Divine instruction the people think they see the Invisible God and cannot refrain from that sort of Adoration which is made of most rais'd thoughts and equal affections Though they do not omit that sort of Worship which consists in Corporal prostrations but bow their Bodies in humble reverence of the Divine Majesty both because we are to glorifie God with our Body as well as with our Soul as also that the outward submission is some signification of the inward yet because the External is lesse and sometimes destitute of the Internal and then worth nothing he hath taught them especially to adore the Supreme King with humble demission of Soul and the unfeign'd subjection of their Self-will We have not many Ceremonies because we know that God doth principally delight in Spiritual services and because Men are apt to be content with outward Rites if they be so multiplied that they may have some pretence that they will dispence for in ward truth But as that fancy is foolish in it self though they were never so many so here it is warily prevented for we have but two great Rites of External Worship A Sacred Font of pure Water in which we consecrate our Children to the Redeemer of the World who was incarnate for our sakes and A Holy Table at which we frequently commemorate the Love of our Saviour who died for us I may not forget one particular Charity which Theosebes doth frequently perform and that is Pious Orations in which he doth so plainly reveale to the People the Nature of Vertue that they seem to see her come down from Heaven and stand in the midst of them when he speaks and they cannot but fall in love with her whilst he makes exhortations to them to resign themselves to her love and service being infinitely taken with the person and arguments of the spokesman that wooes for her
God which was able to supply more necessities then humane Nature was ever troubled with I went away fully resolv'd in my Mind because I saw it was no disparagement to God to make the world after the forementioned manner since though he had not given them all things immediately or at once yet he had put all necessary additions so far within their reach that the want of more perfect Happiness should not be laid upon him and that he had most justly resolv'd the Condition of men should be Imperfect if they were Slothfull or Malicious I perceiv'd also that Want was requisite to make us understand the Benignity of his Supplies and that without complaining since he had provided them in abundance and created the courteous hands of Charity to bestow them where they were needful I understood 〈◊〉 that God had by this means cast a great honour upon us that he would not so complete every thing which belong'd to the excellency of his work but that he did leave something undone that we might be co-workers with him towards the perfecting of the Universal good and so have a more honourable share in it Whilst by this means I saw a Divine lustre reflected upon the condition of Men yet I could not but take notice that Charity was the great Globe of light where all those beams were fix'd and that whilst it did glorifie Vertuous persons by shining in them that of all the Vertues it self was most glorified Who can consider the Nature of Charity and not see that God hath singled it out of all the rest of his creatures and made it his Vicegerent in the Royal Office of Love and as trusting it above others hath made it the sole Treasurer of those Mercies which he intended mediately to bestow How can I but extoll that Vertue which God hath magnified and which is of such important use that it seems necessary to support the defence of the Supreme Goodness For though that hath prepar'd all Blessings in plentiful measures not only with sufficiency to correspond with Want but also with superabundant fulnesse to administer to Delight yet without this key which unlocks those Repositories where they are laid up the Poor which most need them would never be able to come at them The truth of this is manifest if we look into those parts of the world where Charity is not entertain'd for in those places Ignorance Poverty Sicknesse Complaint Disorder War and all manner of defects ruine the Happiness of Mankind But where she is received there Knowledg Plenty Health Amity Peace and all good things abound for she carries her Treasures with her and doth most freely impart her Stores because she counts not her self a jot the richer for them till they are distributed She plaines all the unevennesses of Fortune with a merciful hand and smooths all the Wrinkles which seem to be in the inequality of worldly 〈◊〉 and so answers those Objections which otherwise would be made against Divine Providence whilst one man hath more then another and makes the Poor content that the Rich should be their Stewards and the Rich much more Rich whilst they make themselves poorer by giving away a considerable part of what they have Upon Hunger and Thirst she bestows her Corn and Wine She would esteem her Wooll good for nothing if the naked did not want Clothes She frustrates the dreadful threatnings of Beggery with her Money and makes the Iron fetters of Captives to fall off with the force of Gold and Silver The Sick want no Visits whilst she can go her self nor Medicines or Attendance as long as she is able to procure them Strangers have not leave to ly in the Streets for she takes them into her House or a convenient Hospitall provided for them with all necessary Accommodations The cold Winter prevailes not against such as have no Fewel because she hath lard up enough for them in warm weather Desperate Debtors are hindred from cursing God and their Creditors in Prisons for she either perswades those to whom they owe to forgive them or payes their Debts She bestows Knowledg upon the Ignorant with meekness formes the rude and composes the disorder'd with prudent instructions She passeth by Offences committed against her self and hides with candid Hope such faults as she cannot presently mend and where any Good is begun she helps it forward toward perfection She reconciles the differences of Mankind with discreet interpositions and having done what good she can to particular persons she seeks out waies to advance the Publick Good And by a divine Fulness would like an inexhaustible Spring send forth Streames continually to replenish all the Wants of men but that they obstruct their passage with unworthy Damms and yet she makes a shift to get over them conquering all Evil with Good The World shall sooner want empty Pitchers then Charity will want Liquor or Affection to fill them up all times being her Opportunity all occasions an Invitation and whosoever pleases her Guests Charity makes her self a great high Priestesse offering up prayers continually for all the World for whose Good she is not unwilling to become also a Sacrifice and having made all that dwell in the same Nature her Children she would gladly like a true Pelican feed them with her bloud And as she lives to no other as her main End but to do good for she esteems it all Glory to be an instrument in Gods hand to further the good of others so she counts it but congruous to her Nature to be willing to dy not only as Pylades for his friend 〈◊〉 but rather as Damon for the more useful Pythias taking it for a sufficient price of death to lose her own to save their lives which will be more beneficial to the world This makes all the World in love with a Charitable person when they see him they behold the true Volto divino drawn upon his face and think that God is come down to them in the shape of Men. This puts an awe upon his presence and makes his Example reverenc'd They cannot think upon him without love and admiration they know he is worth ten thousand Vulgar Souls and strive for him as their common possession expecting as great a darkness to seize upon them by his loss as the Earth would suffer if God should extinguish the Sun and is so endear'd to the Neighbourhood that if any place should endeavour to wooe him from them they would esteem it as great a wrong as to divert a common River This Grace tun'd the Harp of Orpheus and was the life of the Pythagorick Musick which made the dull Stones dance into order and sweetn'd the very Beasts out of their roughnesse There was nothing in those dayes which durst be so ill as to disobey the precepts of one that was so good Finally Being sensible that this was the highest obligation of which humane kind is capable though they are naturally afraid of Death as the
worst enemy yet being desirous to perform a due requital for such a one they are willing to dy But I will conclude my Discourse lest by multiplying words I should be thought to suspect the Evidence of the Truth which I defend for such a dark business that it cannot be easily demonstrated and through tediousness of Speech concerning Charity forget my Argument and uncivilly abuse the courteous Patience of those Noble Auditors who have to me more then sufficiently discover'd the power of Love in that they could so long bear with my Infirmities Euergesia having finish'd her Discourse with a generall approbation which reveal'd it self in all their Countenances Urania desired Philothea to succeed her which she did with a modest Smile after this manner If I were able to form rais'd notions in my mind most Excellent Auditors and to clothe them with the beauty of Rhetorical Language I should think my self happy in this present opportunity having received a Subject which no low thoughts can reach and honour'd with Company which deserve the best of Discourses The discouragements which rise from my Imperfections do chiefly amaze me knowing that I can speak nothing that will 〈◊〉 the silence of your Attention I should undoubtedly hold my peace but that I know that those who are most able to do excellently themselves are most ready to pardon the failings of others and that they make not their Deserts the measures of their Acceptances and that I am assured by the experience of a happy acquaintance with your Vertues that you will take in good part what is offer'd with Humility though it fall extremely short of what you might have justly expected My Argument doth afford me some Comfort because it will be its own praise and doth contein so many refulgent perfections that to recite them is Eloquence and though I am not able to perform that in a manner answerable unto their worth yet I make bold to hope that I shall be excus'd in that defect because even Praise is not asham'd to confess its self poor of Encomiums for so rich a Subject Divine Love is the Exaltation of Humane Nature to the Top of all possible Perfection the Soul rais'd to the possession of its utmost Felicity By Celestial Love we receive the fruition of our chief Good Whilst the Soul is enamour'd with God it exerciseth its most noble Faculty upon the best Object What I have asserted concerning the Object is without the jurisdiction of doubtful disputation all other things being in comparison of God both as little in Quantity as a Drop to the Sea and as inferiour in true Worth as painted Fire is in respect of the real Sun All other good things are but little Pictures made to represent some small parts of this Universal Goodness Momentany perswasions of ill-bestowed Affections of which they are soon deserted having not rootes sufficient to uphold their own Loveliness which is soon wither'd by the Sun that produced it like the Flowers in Summer Concerning the Priority of the Faculty some Question is made though I know none that pretends Rivalry with Love but Knowledg but how unjustly it doth so I shall soon demonstrate There are but Two things which I can guesse by which our Faculties exalt their Worth the Excellency of their Operations or the Nobleness of the Object As to the Dignity of the Object no allegation can be made to put a difference between them because God is the same to both the First Truth is the First Good God is the most Knowable and most Lovely thing in the world excess of Knowablenesse following the Greatnesse of his Essence as Infinite Amiablenesse doth shine in the Goodnesse of his Nature Here Knowledg and Love are reconcil'd both conspiring in a strict Union joyntly to Adore so Worthy an Object We must give judgement then concerning the Meliority of these Powers by the Operations which they produce and they must stand or fall in the reputation of their Excellency as they rise higher in their Applications towards the most Supreme Object And here I think the difference is so visible that there is no Comparison between them for Love is admitted to a nearer approach to God then Knowledg and by the liberty of that access is demonstrated to be a more Sacred thing Knowledg is but a look upon God at a distance which is allow'd to such as are far enough remov'd from all Glory but Love is an Union with him Love takes it for its Definition to be the Union of the Lover with the Object loved Holy Love ties up the life of the Soul in God with the perfect bond of celestial Amity and it knows no death or destruction but Separation from its beloved God nor can endure to be absent from him And as he alwaies loves again for his Love is a great part of his Goodness or rather continues his Love by which this Affection was first produced in the Soul they cleave together by the close inhesions of Reciprocal Affection So that they are no Hyperboles which an intimate Friend of the Prince of Lovers us'd when he said He that dwells in Love dwells in God and he in him by a mutual inhabitation and his reason is strictly conclusive For God is Love Holy Lovers by this affection have such a Complacency in God that they live in him more then in themselves and are so naturaliz'd to his Conversation that they can be no where without him and do passionately reject all things as hindrances of their Happiness which do offer to keep him out of their Hearts But how far short doth Knowledg come of such a Bliss Where Knowledg ends Love begins perceiving it hath gone but a little way What is it barely to discover that there is such a thing as God or Philosophically to contemplate his natural Persections What am I the richer for understanding that there are Silver Mines in the Indies what the Mind understands only by Knowledg the Soul enjoys by Love and so is made happy How little Excellency doth arise from lonesome Apprehensions is manifest in that Forlorn Spirits remain Devils still though they know God because they do not love him too It s true Love makes use of Knowledg in the accomplishment of this sacred Union because it is naturally impossible to love that which we do not know or to place a strong Affection upon that whereof we are but uncertainly inform'd But what preferment doth Knowledg receive by this more then the Honour of an Instrument I deny not Knowledg to be the handmaid of Love for so she is and therefore receives respect because of the Relation which she bears to such a Noble Mistresse in her Illustrious company she is alwaies honoured as all are that serve where she doth but when she hath dismiss'd her self from that attendance and is met alone she is like a Cypher without Figures is of small regard and is many times corrupted with very dishonourable practises Of what small
value Knowledg is in respect of Love we may perceive also by the Divine permissions which have given us leave to bestow it upon the meanest Creatures but Love is a hallow'd Faculty which he hath consecrated by reserving it for himself and is ever jealous lest any Idolatrous corrival should share with him in that facred Affection We have leave to know and use other things but not to love them except in such minute degrees that they may well think that we would rather make them believe that we do counterfeit an affection then love indeed Wherein God doth not only secure his own right but also expresses a great care of us because Love conteining the Virtue of Union if we should bestow it upon Creatures we should debase our selves by a conjunction with many things worse then our selves and so make our selves unmeet to be exalted into Union with God We have prophaned the Affection which was due to God by uniting it with every contemptible Object As by that which I said before concerning the Subserviency which Knowledg performs to Affection Love appear'd to be the Exaltation of Knowledg from which if it were separated it would be discarded by Mankind as a thing of no use or else mischievously applicable so lest any should think that Love is beholden to Knowledg for this service I will prevent that mistake for she is not only well rewarded for her labour but it doth so redound to the encrease of her own Interest that in the very way wherein she serves she is requited It s true a bare Knowledg doth give some small directions to the Love of God but the Divine Beauty of the Godhead is not clearly visible till Love have kindled a fire in the inamor'd heart The Light which shines from the flames of Love is like the noon-day beams Bright and Hot. This heavenly Fire doth shine with Vital light and with a potent heat doth dry up those fumes of Lust which would cast a cloud upon the eyes of the Soul Whosoever sees by any other light hath only some cold reflexion of wan Moon-beams upon glistring Snow Though he may brag of Knowledg he sees only with Owls eyes and if he talk must needs speak at random of that which he never saw but in the twilight He may make some Fancies proportionable to what he hath heard others say but is so devoid of the grounds of certain Knowledg for want of Experience that he doth but guesse at Heavenly things as blind men do at Colours By this Argument it is manifest that the Soul through Love ascends not higher into the ineffable Joyes of Heaven then into the Serenities of the Beatifick Vision and is as far from being in debt to Knowledg here below as he which payes his Creditor with Gold for Silver and that in greater weight then he receiv'd But why do I weary your Patience whilst I ballance Love with this Rival who is but its Harbinger and so though it goes before to the same place is but sent to provide Entertainment for another The Glory of this Vertue is better reveal'd if we consider the Noblenesse of its Descent accompanied with a correspondent Deportment Love is the Natural Child of Celestial Goodness and to produce it the God of Love vouchsafes to condescend to appear in the world not only cloth'd with the Essential Lustres of his Natural Beauty but also to superadd those adventitious Attractives of Bounty and Mercy proportion'd to the Wants and Miseries of our Condition The Divine Goodness designing our promotion chose this as the best Means to make us Happy and Good both at once For as God's Love brings his Goodness into view to produce our Love so when our Love is brought forth it becoms our Goodness As we must of necessity have continued miserable if God had not loved us so he permits us not to be happy but in loving him That God will be loved by such as we are is his great Condescension but that we love the Divine Goodness is the highest Exaltation of our Affections So that Heavenly Love being the Flower of the Reasonable Soul full blown and confirm'd in holy vigour by the same Goodness that produc'd it we may well think it the chief Faculty for which we should please our selves that we have receiv'd Souls Love is the Correspondent of Goodnesse for which God is pleas'd with himself Whilst the Best Good is the Parent and Object of our Love our Affections are made Divine and we led to Blessedness by a most pleasant way since in the Constitution of our Happiness Love is so great an Ingredient Thus Love is become that holy Ladder by which the Spirits of good men go and come between Heaven and Earth with reciprocal Motions Nothing comes from above that will rest long below The participations of this Spirit are like waters of Life deriv'd through invisible Channels from the great Sea filling the Hearts of men as so many little Springs but never forgetting the way home nor unmindful whence they came the overflowing Stream makes little Rivolets which never rest till they return into the bosome of the beloved Ocean I have often admired the noble Spirit of Love whilst I have seen how all that are possess'd with it it make way to God with an irresistible Vigour through all hindrances both carefully performing all services which are acceptable to him and for his Love despising all the glistring allurements of the flattering World and making use of a rare advantage which it hath in its own Nature for in Love all the Passions are seated as in their common Root it doth with it self offer up all the Affections of the Soul to God Taking constant Motives from the Generousness of its own Temper it doth that which none but Lovers can perform Where languid Souls enfeebled by the want of this assistance find impossibilities complain of impotency and make a stop it goes on and conquers with an invincible power It so passionately desires to please whom it loves that it doth not only such things as are required by Explicite Commands but never staying till it be bidden by words complies with the most secret notices of the Beloved's pleasure and doth whatsoever it thinks may please when it is perform'd whether it was commanded or no and having done all that it can counts nothing too hard to suffer and yet hath so poor an estimation of its own Merits that it doth not rate all that it hath done or can suffer at the value of one Smile from God As a Holy Lover sees that nothing can be added to the Greatness of the Divine Goodness which needs not what he can wish because it hath that already and infinitely more he is much pleas'd with the contemplation of such Perfections and makes proportionable Adorations and is conformably thankful since that Supreme Goodnesse would love or be loved by Him And whilst the Lover perceives that the Divine Goodness is only worthy of
upon by Disobedience It s true that Vertue doth display her Greatness in many Instances but she is not so superfluously made up that she can spare any particular as a trifling Ornament How fit it is that every thing should be in the place where she hath put it is soon manifest by the ill favouredness of the Defect which it leaves when it is taken out As the multitude of Excellencies shows the perfection of her Constitution so the ugliness which presently appeares when one is separated from the rest doth demonstrate the necessity of their essential Connexion So the variety of Strings that are fasten'd upon the Body of a large Instrument do make it capable of higher Musick which hath a liberty to express it self in a greater Compass by reason of the multitude of bigger and smaller Chords but if two or three of them be out of tune they will disorder the Musick of the Whole For though some Sounds may come off pleasantly from one part of the Instrument yet as soon as the Hand toucheth upon the untun'd Strings they will jar unpleasantly and the Discord will be so much the more observable and odious as the other Strings are more exactly tun'd and so the Musick will become ingrateful to all judicious Eares When I have sometimes thought of the Golden Chain which is said to be tied above to God's Throne and from thence let down to the Earth to draw us up thither I imagin'd that the first Inventors of the Notion represented by it the firm Concatenation of all Heavenly Vertues and I am afraid that if a few Links of that courteous Chain should by any dire mischance be broken off we low Mortals should not be able to catch hold of it Whosoever wickedly undoes this holy Combination makes the Happiness which God hath design'd for him unattainable When the Tree of Life was first planted in Paradise I make no doubt but it receiv'd singular beauty from its many well-spread Branches and gave extraordinary delight by a great variety of Fruites but since our Apostasie we value it most for its Medicinal qualities that it is sweet to the Taste and pleasant to the Eyes are smaller praises The Infirmities of Mankind are numerous and as they are respectively curable by the several sorts of healing Fruits which grow upon this Vivifical Tree and the Medicinableness of every one is so affix'd to its own Branch that it is not communicated to another if you lop off any Arm some Disease of Humane Nature will be left incurable As we have great reason to rejoyce in this vertuous Conspiracy of all the Graces and to think those infinitely malicious who should endeavour to hinder so many friends joyntly aiming at our Good so their attempt who should be so unworthy would soon discover its Polly as well as Malice For the Vertues will not be separated the Graces will not be courted alone none of them will be loved except their Fellowes share in the affection What Favours they bestow are never single they alwaies send down Complex Influences that Heavenly Light which irradiates the Soul with a serene Knowledg doth at the same time awaken the powers of the affectionate part into Love true acquaintance with the highest Goodness will be accompanied with the best Affections and whom it makes to love it insensibly transforms into the Image of the beloved Goodness The Heart being made partaker of God's Love must needs be inamored with the Goodness which is the Root of that Love and as it is ravish'd with the Sweetness of Divine Good will the Undeservedness of his Grace and the Clemencies of his Pardon a Heavenly Spirit steals into the Soul and it loves and becomes like unto God so both at once that it finds it self like a wedge of Steel all set on fire at the same time possess'd with Light and Heat So Divine Love and Charity are Twin-daughters of the same Mother born both at once who preserving the Union with which they embraced each other in their Original do never after permit any thing to violate their most intimate Amity It can be no disparagement to Vertue to be prais'd after this fashion neither can any take a just occasion to think that she is poor in her self that must be made up of so many pieces no she is one intire Excellency in her own Nature and those many Rayes of Glory which shine from her do but display not divide Her she sends them forth and gives them lustre but keeps them all so fast lock'd to the Unity of her Essence that they can no more be pluck'd off from her then you can clip off the Sun-beams with a pair of Scissors Vertue is one in her self much like the Center of a Circle which though many Lines are drawn from it round about and it is look'd upon sometimes as the term of this Line and then of that yet it is one term to them all and is it self undivided So is Vertue but one Perfection though it seem to be diversified in regard of many Affections which it moderates and several Actions which it doth produce her Unity is thereby no more disparaged then the Monarchy of a Prince is impaired by the multitude of his Subjects or large extent of his Dominion Though the Precepts and Actions of Vertue are many they are all ordinated to one End in which they are united as well as in the Principle from which they proceed This Variety is her Glory for by this means she sits in her Royal Throne guarded with a Princely attendance Prudence it self manageth her affaires Justice decides her Causes Charity keeps her Subjects in Union and Obedience makes them universally observant of her excellent Lawes and she receives a complete Glory from them all which would be considerably lessen'd if any of them should be wanting to themselves or her Thus Vertue is beautified by the reflexion of many Splendors upon her which were at first derived from her self Thus have I sometimes beheld an illustrious blaze of mingled Lights plac'd orderly in distinct Sockets upon a Candlestick of burnish'd Gold receiving their first Illumination from the midst of the Ball but after they had mix'd their United Rayes how dazeling was the Glory of the Room where they shone Which they could not have effected but that giving and taking light from each other they made a general Contribution for one Great Splendor So doth the generous Vine declare the Plenty of its vigorous juice by thrusting it forth not in single Grapes but Clusters But this great Truth if I had said nothing would have been sufficiently verified in that Noble Combination of excellent Spirits in whose converse I and my fellow-Travailers have been unspeakably happy since our coming to Theoprepia The Pleasures which we have receiv'd from each are so many times doubled whilst we enjoy you all that they are not to be express'd in words much lesse equall'd with Thanks We should have thought our selves blest in
no mean degree if we might have enjoy'd as our portion any of those single Friendships which you have bestow'd upon us united in your most desirable Company And I must needs professe that we think our selves no lesse honoured then if all the Muses had not only given us leave to visit them in their distinct Cells but had also appointed a Rendezvous upon Parnassus for our sakes there to bestow upon us the pleasures of their Musick which must needs be an unparallel'd Consort because it is made up of such Voices which if they were alone could not be equal'd I have taken this opportunity in my own and my Friends names to give you thanks not knowing when I should have a fitter season to pay that which hath been a long while highly due Ever may your Society flourish let nothing make your chast Pleasures wither But I might have spar'd this Wish for it is no more possible that your Delights can fade then that those Eternal Roots upon which they grow can dy The truth is I can make no Wishes that signifie any thing as to your Happiness except Duration For if that which you enjoy be continued you can have no more At last may the foolish world grow wise and become happy in imitation of Theoprepia As to you Philothea and Euergesia an unparallel'd Paire of Vertuous Sisters in what words shall I present my particular Thanks You have made the Love of God and Man so amiable in your Discourses that I cannot chuse but love you both As the Vertues which you have elegantly commended are inseparable so I give you the Praises which you equally deserve in a joynt acknowledgment and I should think my undertaking highly applauded if I were as confident that I should be pardon'd as I am sure that you are admired This Conference being ended Phronesia made a return of thanks to Urania with such affectionate expresses that every one present thought Words to have been the least ingredient in their Composition and after a short time bestow'd in such pleasure as leaves no grief when it is past Sophron desired them all to retire into his house where he entertain'd them with a Supper after the Mode of Sophrosyne and with such Diversions as neither wasted the time nor gave them any occasion to be weary of it But having observed that the silent Night whilst they were talking had stollen away more then they thought of those houres which are allotted to Rest he desired them to retire to their Chambers to save what was left Phronesia and Theosebes having staid a few dayes with no small content in Sophrosyne they return'd to the City taking along with them their noble Guests whose company was as much pleasant to them as the losse of it administred occasion of grief to the good Sophron who would have been much troubled but that he had learn'd among other Rules of Wisdom to part contentedly with the best things which God will permit us to keep no longer The Travailers had now spent a considerable time in Theoprepia for which though they were sufficiently paid with the pleasure of excellent Company and the knowledg of a most Happy People yet the necessity which lay upon them to finish their Design made them think of returning home which when Phronesia Theosebes and the good Agape understood they began to be affected with the same resentements of their Condition which men feel when a former Happiness doth aggravate a present Suffering and thought that the Joyes which they had gain'd by the presence of most desirable Friends were now all lost by their departure and they were willing to have judg'd it not only an Uncharitable thing to deprive them of the Happiness which they had lately bestow'd but also an Injustice to leave them in a worse condition then they found them For they seem'd not only to carry their own Persons away but also whilst they prepar'd to be gone they robb'd the Theoprepians of their Hearts and destroy'd the Contentment which they took in themselves before they came But then reflecting upon the Innocence and Necessity of their Friends and hearkning to Prudence which admonish'd them concerning their own duty they began to think it requisite to take heed lest they committed the faults for which they were ready to blame others They had no reason to complain since the Travailers were afflicted with the same instances of Grief and it had been cruelty to punish such as suffered with them and were most of all troubled that they could not suffer entirely that Sorrow of which they perceiv'd themselves to be though a guiltless yet a sad Occasion Whoever had been present at this parting would have melted into Pity for of all the sharp Tryals which in this Region of Changes exercise our tender Spirits with a deprivation of our better Enjoyments there is none that doth more afflict us then the Loss of those Companions who whilst they staid with us made us a little Heaven with their presence And though it doth please us that they are gone to Bliss for we cannot envy those whom we love yet the remembrance of what we did enjoy but of which we are now bereav'd doth make us more discontented that we have not leave to go with them and renders our lonesome abode below more doleful After many Embraces and divers expressions of mutual Love Phronesia and her Friends having accompanyed the Travailers a good way on the Road of Biocalon they took such a Leave of them as was a lively Resemblance of that natural affection which the Soul feels when it is forc'd from its intimate Associate the Body The Travailers had not gone much further before they came to the Valley of Elpicale which lies at the East end of Biocalon Upon their arrival there they found themselves immediately possess'd with that sort of Joy which Marriners sailing toward the East-Indies do experiment when they have weather'd the Cape of Good hope It is a pleasant Dale the Ground alwaies green and embellished with divers kinds of painted flowers and fragrant herbs yielded not only a rare Aspect to the Eye but also a delicious Smell as they pass'd along a little Rill which water'd the Valley did glide along by them with a murmuring noise for fear of being lest behind them Both the sides of the Valley were encompass'd with straight Rowes of fair Plants which from their constant vigour and perpetual flourishing are call'd Amaranth When they had measured the better half of the Dale with a steady pace they were accosted by a beautiful Nymph call'd Irene which came out of a neighbouring Grove and brought with her a great number of little Chappelets made of the purple flowers of Amaranth and put a little Coronet upon each of their Heads When Urania demanded the reason of that Action she answered that the Owner of that Grove appointed those Garlands as a Civility to all Travailers which came that way Urania and the rest receiving her Courtesy
of Wealth in regard of Philosophy He hath given away a great part of his Estate to promote such in the course of Study as having great aptitudes for noble Undertakings are hindered only by the want of such things as are necessary to support our common Life and hath now only left a reasonable Competency for himself and his Family He seem'd not to be so much incited to Philosophy by former Examples or perswaded to it by the Exhortations of his Parents and Tutors but was rather inflam'd by an innate Love of Wisdom which with a mighty force deriv'd from the inclinations of his own soul thrust him forward when he was young to all excellent endeavours He doth not professe himself a sworn Disciple to any one Sect of Philosophers but embraceth Truth wheresoever he finds it His manner of Conversation doth something resemble that of Socrates If Anacharsis had found him at Chaenae he would have taken him for Myson and been no less pleas'd with him He did so imitate both in the prudence of a frugal Temperance that no disease durst meddle with him left it should be starv'd with Hunger and Cold. His Life was an impartial Correction of all Vicious Manners yet though he was a most rigid observer of Vertuous Rules he did not allow himself to imitate the severity of the Cynicks because he thought that they did many times rather bite then reprove He was not apt to take notice of those Faults which he saw in others only he did constantly despise those whom he observ'd to be very curious of words and as negligent of their Actions These he usually call'd Chelidones because their Custom is to make a great noise with select words to boast of round Periods soft Compositions rare Inventions and brave Sentences to seek the glory of voluble Speech and desirous to be cried up as great Oratours or else jingling with Syllogisms producing large Inventories of Questions and clattering wheresoever they come with loud Disputations and affrighting their Auditors with endless contradictions claim it as their due to be admired for deep Philosophers whenas God knows under these fine shows made more plausible with a contracted Brow a severe Countenance an affected Gate and a distinct Habit they do often hide Unspeakable Ignorance Foolish Opinions Contentious Pride Vain-glory and an innumerable company of Trifles He did not despise these great Pretenders because he himself was ignorant of the Art of Speaking for by reading the best Authors and exercising himself to speak and write he had attain'd to the top of that excellency or that he did undervalue Philosophy but he was griev'd to see it expos'd to scorn in the world that small matter which these great Boasters profess being no more like true Philosophy then an old Woman in a Tragedy looking sadly is Hecuba He thinks no method of teaching comparable to Example and though he says nothing of himself yet it is manifest to all that understand Vertue that he is a most lively Representation of it In summe he is that bright Mirrour in which all may see incomparable Wisdom sincere love of Truth perfect Humility exact Justice the true measures of Temperance Tranquillity of Spirit Freedom of Soul and such a Sweetness of Deportment that all who have had the happiness to converse with him become Lovers of his divine Perfections and think that they have found that happy Guide who not only understands Truth himself but restores Liberty and Joy to all such as know him Though it is impossible but such Perfections must needs gain him Estimation yet he hath one particular Excellency which commands an Universal Love For he hath such a rare dexterity in performing all Offices of Friendship that he hath no Acquaintance which hath not found the benefit of it in such respects as are suitable to his condition He had much obliged the Plutocopians not only by composing private quarrels which usually happen amongst Neighbours whom he restor'd to Amity but 〈◊〉 in appeasing of more publick Commotions in which he shew'd no lesse Prudence then Charity for he perswaded the Seditious to lay down their destructive Idiopathies and yield quiet obedience to the common Laws The effects of his powerful presence were so generally Beneficial that there was no ordinary person which did not obey him as a Father and those which were in Power honour'd him as a Friend It happen'd that not long since Orthocrinon having observ'd some which managed the publick Affaires of the City to abuse their Trust to their own undue Advantages he reprov'd them so smartly that his freedom of Speech and impartial Honesty procur'd him so much hatred that for a good while he had not been in Plutocopia But hearing that two Philosophers lately come to the City were apprehended and brought to a publick Trial for Misdemeanours by them committed well knowing what Sentence would be pass'd upon them where they were to be judg'd he went hastily to understand the matter and meant if they were innocent to intercede for them but perceiving in part by those which stood near the Door that things were managed unhandsomly for he heard some say Aha! these are new Sins I never knew any body that was hang'd for weeping we must cry no more I care not for that said another but it vexeth me to think that we shall not be allow'd to laugh Our Court is very severe to day but will it be so alwayes and shall we be condemn'd too before we have spoke for our selves By this talk Orthocrinon understanding both the faults for which they were accus'd and that the Judge intended to condemn them without giving them leave to make their Defence hereupon he made haste towards the Tribunal Whilst Bathypogon and his Assessours wondred at his Appearance in such a time Orthocrinon resolv'd their doubt by speaking to them after this manner It is now a good while Bathypogon and you the rest of my Friends of Plutocopia since I gave you a Visit and I am sorry that I come now so unhappily for I see you are ready to doe that which if I be not misinformed by the By-standers is extremely to your dishonour You are going to condemn two Strangers before you have heard them speak for themselves Your Presence would be acceptable said Bathypogon if you did not hinder our proceedings but we cannot bid you welcome if you endeavour to represent us as unjust We did not intend to condemn them till two Lawyers had accus'd them of great Crimes and we can not want Evidence for the truth of their Charge for they are such notorious Offenders and have so generally disturb'd the peace of our City that there is scarce any present who hath not been molested by them However worthy Judge replied Orthocrinon you must observe your Laws and then especially when you are about to pronounce Sentence upon others for the Breach of them and since your Law doth not permit any man to be condemn'd unheard I pray you let
was manifest in this that neither the Avocations of the Court nor those multitudes of Tentations which allure Princes to Pleasure but do usually betray them to Ignorance were able to hinder him from an exact knowledge of the best Arts and Sciences which made him able to give a true Judgment upon any piece of Learning It was one of his principal Recreations to discourse with Philosophers that is such as he perceiv'd really to have advanc'd the knowledge of God and his Works and were also perfected with that Wisdom which consists in a sincere Belief of what God hath made known by Revelation for he accounted it a strange kind of Vanity to pretend an eager desire to find out Truth our Selves and yet to slight that which God of his Grace hath reveal'd to us for our Direction and Encouragement that is to pretend an Esteem for Books and undervalue the Sacred Bible The great pleasure which he found by understanding the Mysteries of Natural Philosophy made him very Curious in the Contrivance and Use of those Instruments which do further us in that Inquiry as Telescopes Tubes and all other Mechanical Engines He was very Liberal in allowances which are requisite to make those Experiments upon which true Principles are founded and by which they are proved but which Princes only are able to bestow Generous Nature in requital of these Services discover'd to him all her Secrets except some few which she yet resolves to conceal from Mortal eyes and intended that in a short time he should be acknowledg'd by all the world as the Prince of Philosophers He made a firm League with all the Vertues and was true to his engagement never betraying any of them to scorn in the whole Course of his Actions He would often express a pity for the Superstitious and alwayes declar'd a zealous abhorrence of Hypocrisie He was the more to be admired in his Religion because as he was a devout worshipper of the Supreme King of Heaven and Earth so the Sincerity of his Vertuous Disposition did not grow upon any Erroneous Principle for his Regard of God did not spring from Ignorance or panick Fear those contemptible Foundations upon which Ingrateful Atheists bottom Religion but from a clear Knowledge and true Love of that which is best He was the Paragon of Temperance and Chaste to an Example He had such a Generous Soul that he could not only forgive an injury but forget that he was wrong'd esteeming them very ordinary Chirurgions which cannot heal a wound without a Scar. By his practice he made others learn this true and noble sort of Revenge He had an unfeigned Love of Truth and would rather endure any Inconvenience then break his Word and lose any Design which he could not gain but with the blemish of his Honour He had an incomparable Fortitude whereof he gave infinite proofs and did usually forget himself to be a Prince when his Friends stood in need of his Courage He had a Prudence which taught him to make use of every thing that was an Advantage to any important Business and this he attain'd by much Exercise At Home in times of Peace when the most excellent Souldiers have little to doe he would walk into the Field with them and discourse concerning Military Affairs make them train their men represent serious War in jocular Skirmishes and having view'd divers sorts of Ground ask Questions proportionable to their diversity of Situation such as these If an enemy would he say had not minded the Advantage of that Hill how might we gain it Or if he possess'd it and we were plac'd in this lower Ground how should we assault him If he worsted us by what means might we be able to retreat in order If we had the better of him how might we make the best improvement of the Victory in a pursuit From such Instances going on to other Chances which happen in War he made Demands receiv'd their Answers and replied By this means he attain'd such a clear fore-sight into Martial Affairs that no case could easily fall out for which he had not a Remedy provided I have heard some which have had the happiness to know him familiarly say that of his own Country he had drawn such an exact Map in his Mind that he could talk distinctly of all In-land places of Strength and knew his several Ports convenient Rodes dangerous Shelves and useful Fastnesses upon the Sea-Coasts as well as if he had dwelt in every place He had one happiness which Persons of his Quality do not frequently enjoy For Travelling Incognito he saw the Courts and Camps of many Princes where he had the opportunity to observe the best Actions and also to perform some which made his Worth shine through his Disguise This made him admir'd in most places where he sojourn'd and he return'd home inrich'd with variety of Experiments from them all Before the Necessity of any actual Adventure he form'd his Resolutions according to such Rules as wise Persons had compos'd for all cases in Speculation and coming to encounter disasters at Sea and Land he gave such Proofs of his Constancy that it was visible to all which knew him that Chance had no power over his Vertue and that the fixt Temper of his great Soul did not rise and fall according to the weather-glass of external Accidents He had such an undaunted Presentness of a prepared Mind that when he was affronted with any sudden alteration of Fortune without any Consultation how he might make an escape he would immediately stand upon his Defence When he engaged in any Enterprise which concerned the King's service against his Enemies they made but a small account of the Advantage if in any thing they had the better of him for they knew he would soon repair it at their Cost and when they were put to a Loss though they knew he alwayes pursued his Victory yet they were not much dejected for they were sure that no success did ever make him Insolent The King his Father having perceived by a short Experience that his Son was made up of all those Accomplishments that he had put into his Prayers for him taking notice that it was a hard task to determine whether his Body or Soul had the Advantage in those Gifts which were distinctly proper to them and having observ'd that he was able to give as good Advice and manage what was determin'd with as much Prudence as any of his Senatours he made him one of his intimate Councel and seeing that his Souldiers received not only Discipline but Example from his Matchless Valour he made him General of his Armies The People were inamour'd with his Perfections and never look'd upon him but as the Glorious Mirrour of all Princely Graces Their Happiness being full to the top in Anaxagathus they thought it must needs run over in Alethion They could not look at the Father as a setting Sun whilst they seem'd to see him rise and shine
head which was so far effectual as to astonish him for a while but withall broke his sword and as Diaporon recovering himself was aiming a thrust which would have ended the controversie if it had been prosecuted the Prince hoping by Trisanor to understand the Affairs of Polistherion commanded him to hold his hand whereupon Diaporon riding close up to him 〈◊〉 him out of his saddle which being perceiv'd by the rest who were four they fled taking the way which leads to Misopseudes house This Storm being thus blown over the Prince gave the Charriot to be driven by the Messenger whose Life he had spar'd who had seiz'd upon the Horses which perceiving themselves destitute of a Guide began to run wildly up and down the Field They had advanc'd but a little way in their intended Journey but they were forc'd to return again to their postures of Defence and put themselves in order for a new encounter perceiving six arm'd Horsemen to make all possible haste towards them whom they suppos'd to come to secure the Captivity of Misopseudes They were only some of Misopseudes his kinsmen whom his Lady had procur'd to endeavour the Redemption of her Husband and as they were going to Charge each other both found themselves happily mistaken Misopseudes led the Party and though they were his friends they also suppos'd that they saw him but being much distracted between Wonder and Joy could neither tell what to say or doe till Misopseudes imagining what doubts possessed their Minds resolv'd them by crying aloud Alight alight my true friends your love to me is infinitely 〈◊〉 you doe not receive me but our Prince These words were such an Addition to the former unexpected Happiness that they began to think that they were asleep and therefore put these strange things together in a Dream which could never be enjoy'd waking However having the use of their Eyes and the Prince doing them the Favour to pull off his Vizard they threw themselves from their Horses and ran to perform their Homage The Prince gave them his hand to kiss but not without Tears for he could not conceal the sentiments which he found in his Soul of those Affections which his Friends had for him in his extreme Adversity Amongst all these clashes of various occurrences one thing fell out happily for Misopseudes his friends kill'd all Trisanor's Souldiers that fled except one whom they took prisoner by which means the Prince had a more safe opportunity to escape out of the Power of their Enemies The Prince having now a little more leisure was willing as he rode along to acquaint Misopseudes and his Companions with the manner of his escape from the Castle of Dogmapornes and was going to express to them the Obligations which he had from Apronaeus and Diaporon but the deep Impressions of dutiful Love which were fix'd in his Soul for the King his Father made him first call for Trisanor by whom he hoped to be inform'd concerning the state of his Father the Court and Kingdom Trisanor was now grown so near unto Death with loss of Bloud by reason of many wounds that he could scarce speak and only said with a low voice Anaxagathus is dead and Antitheus is proclaim'd King This News as an unexpected Allay took off the lushious Relish of their late good Fortune Though they did not fully believe what Trisanor reported yet they had but too many reasons to cause them to believe the truth of that which he said besides this that Bad news is seldom false The Prince's Faith was stronger in this point then that of his Companions and his passion prevail'd so proportionally that he was forc'd to give it leave to exhale it self in this exclamation How unserene are all the Joyes which we possesse upon Earth Certainly mortal men are uncapable of pure pleasures How is every grain of Contentment which we are allow'd in this World blended with a much greater quantity of Sorrow There is no time so proper for us to expect Affliction as that wherein we think our selves most secur'd against it We have no confirm'd Peace but only a short Truce made with Adversity and that never well kept for our escape from one mischief is but a short delay that another makes which is design'd to overtake us But to what purpose do I speak after this manner we must not refuse what God presents and since we are yet uncertain what his pleasure is let us placidly await it Misopseudes perceiving that the Prince had ended his Discourse continued a Reflexion upon their present estate after this manner The afflictive sense which I have of the Condition of Theriagene cannot equal Yours most Excellent Prince my presumption is not so bold as to come near such a great Comparison but it gives precedence to none else for as my Obligations urge it as the highest Duty which is now possible so that knowledge which I have of the effects which must needs ensue upon this strange conjunction of unlucky Accidents doth awaken whatsoever I possesse of pious Affection But as I am fortified against what may happen with that magnanimity by which your self most concern'd in these Dangers makes your Courage exemplary so I find all reason to hope when I consider the strength of those Principles upon which your Felicity was alwayes founded Who hath not observ'd that in Extraordinary Cases the Design of Providence is laid so intricately that we may have just occasion to wonder but none to doubt It is to me a sufficient Argument that an Almighty Knowledge attends the Concernments of Good men because though they are frequently permitted to come near those Pits which their Adversaries have prepar'd for them yet they seldom fall into them There are two States in the World Good and Bad and when that which is worse hath cunningly contriv'd the destruction of Vertuous persons whose multiplication is the Welfare of the World and is assisted in this most unworthy Attempt by vast numbers of those who are sworn Vassals to Wickedness it is a great Testimony of the over-ruling Power of Supreme Goodness that it is able to make their Designs abortive when the distance is but small between the Contrivance and the Execution We thought most Dear Prince that your Life and your Friends Interest in Theriagene must needs be blown up when a Train was so privately laid against it and so many hands ready to give Fire to it but by our mistake we gain this Assurance That when good men are not successful it is not because God is defective in his Care or wants Ability to assist them or when the Designs which are made against them take effect in part it is not because he could not have frustrated them totally but because he gives ground for a time as prudent Commanders make their men retreat with a seeming Flight that they may make way for the employment of their Ambush and then by a more complete overthrow destroy the vain hopes of
they should be sav'd without it Thus was Sin 〈◊〉 by Anaxanacton's Death and when he had discharg'd this Office Men could not doubt of being pardon'd through his Mediation for he told them that his Death was a Propitiatory Sacrifice offer'd in the name of Sinners and that his Bloud was shed as a Federal Rite by which according to the known Custom of the Eastern World who by Bloud did usually ratifie their Leagues of Friendship he confirm'd the Promise of Pardon which he had formerly made in the name of his Father and seal'd his Gospel which was a Covenant of Love and contain'd the Grant of our Peace in stead of the bloud of Beasts with his own But that I may end this part of my Discourse let me tell you also that the Death of Anaxanacton did both naturally augment the pitifulness of our General High-Priest who by the Experience of Afflictions learn'd to compassionate his suffering Friends Anaxanacton also made it a rare Example of that Patience which he knew his Followers would need to support them against those Affronts which he foresaw would be put upon them by such as having no love for Vertue themselves would hate it in others and being more in number would be alwayes able to doe them mischief and be instigated to persecute them with more rage by their own Vices which were perpetually condemn'd by their excellent Lives Thus also Anaxanacton gave his Friends a fair encouragement to suffer chearfully seeing their true Lover to have led them the way and being assured that neither Shame Pain or Death could obstruct their Happiness all of them being hallow'd by the Patience and overcome by the Faith of their Victorious Prince As by this which I have said concerning the rare Use which was made of Anaxanacton's Death you may easily perceive that it was so far from being Impertinent that it demonstrates not only the greatest Love but an equal Wisdom in the Designation of it to the fore-mention'd Purposes so you will see that the great Import of his Death is not improperly express'd in those Notions which you dislike if you will have the Patience to understand the true meaning of those common 〈◊〉 Reconciliation Redemption and Satisfaction when they are applied to this Affair Reconciliation must be explain'd according to the Notion of Displeasure of which God is capable He is then said to be Angry when he Punisheth and as it is natural for men to be afraid when they have transgress'd the Law of their Supreme King so it is just with him to be angry at their Offences that is to punish the Offenders and he may very well be said to be Reconcil'd when he doth not lay their Sins to their charge and to receive them into that Favour which they forfeited when he doth not inflict the Punishment which was deserv'd Thus the Notion of Reconciliation is very proper and not at all the less intelligible though God is not a passionate Being and the Effect of our Saviour's Mediation is equally valuable For whilst the Sinner is liable to an unspeakable Torment his condition is as miserable as if he who is provok'd to inflict it were subject to wrathful Affections since he knows how to doe it with a serene Justice and the Courtesie of the Intercessor is infinitely obliging notwithstanding the indisturb'd temper of the Divine Nature because he saves the Offendor from a dreadful Punishment and since the unpassionate King would have inflicted it without the foremention'd Interposition he which is pardon'd need not scruple to say that his God is reconcil'd to him by the Death of Anaxanacton You will also be satisfied as to the Notion of Redemption if you consider what is meant by that word when it is us'd in this matter For it signifies that Anaxanacton by his Death restor'd Mankind to Liberty that benefit which poor Slaves receive when they are deliver'd from a miserable captivity by the payment of a summe of Money We were enslav'd to the Devil who had tempted us from our Allegiance to God and perswading us to follow his Counsels and the Conduct of our own Lawless Appetites had put upon us by degrees the Shackles of Habitual Sin and expos'd us to the danger of Eternal Death How unmercifully this Tyrant us'd his Captives by the exercise of his usurp'd Power whilst they languish'd under the fear of Revenge to be taken upon them by God from whom they revolted I told you before Now though no Price was paid to the Devil for none was due yet since Men were freed from his intolerable yoke and sav'd from the Miseries which they endur'd and the further dangers which were justly consequent to their Obedience to the Devil for they were willing Slaves and though they were abus'd by him yet they deserv'd to be punish'd severely as voluntary Fugitives from a most Gracious Soveraign God may very well be said to be their Redeemer and Anaxanacton to have paid a Price for them since it pleas'd the Father that his dear Son should be their Deliverer and since Anaxanacton was not unwilling to submit to hard Terms for their Recovery The propriety of this Expression and the fitness of this Means of our Liberty will be yet further apparent if you will take notice that the Bonds which tied us in Slavery were our own Wills engag'd to a course of Disobedience by the prevalence of fleshly Tentations and whilst the Enemy of our Souls gave us leave to enjoy the Pleasures of Sin he made us believe that he lov'd us more then God though by indulging to us our Lusts he did us no other favour but to kill us with sweet Poison and mix'd Delusion with our Ruine over which also he and his malicious Associates devillishly insulted That we might be reclaim'd from such pernicious Folly the Eternal Father and his dear Son made an unparallel'd Demonstration of amazing Love to shame us out of our continuance in that dishonourable Vassallage wherein we foolishly serv'd our own and our Creator's Enemy For Anaxanacton came and perswaded the unhappy Rebels to return to their Loyalty and died upon a Cross before their faces to procure their Pardon after which they saw their Fetters fall off repented of their rebellious Folly return'd to their lawful Prince and could not but look upon him that made them as their Redeemer since he had perswaded them into Liberty by such a charming Argument and they call'd Anaxanacton's Bloud the Price of their Redemption because it was such a potent means of their Recovery Indeed Anaxanacton not doubting but this would be the happy consequent of his undertaking told his Friends as he was going to the Cross that when he should be lifted up there and had thence made manifest his own and his Father 's ardent affections to our Restauration he should draw Sinners up to him that is impress such a deep Sense of grateful Love upon their Souls that they would now willingly obey one who had after
lov'd the Person of Alethion that he esteem'd all his Interests his own return'd an answer full of Modesty and Sweetness assuring him that he took more joy in the Restauration of Alethion to his Kingdom then he should have found sorrow in the loss of his own The first thing which they did after they had settled themselves was to take care of their Wounded Friends to whom when Alethion had declar'd his Desires to Consecrate the following day for a publick Thanksgiving to Almighty God for the Victory by which he was restor'd to Theriagene and Theriagene to it self they entreated him to delay his Order for a day or two not doubting but they should be able in that time to accompany him in that most worthy Action and in which they thought themselves highly concern'd to have a share Whereupon Alethion made choice of the third day which was chearfully celebrated by the Princes and those many gallant Persons who accompanied them in the Expedition as also by the Citizens who observ'd it with all imaginable significations of a thankful Joy These Solemnities being appointed the two Kings agreed to send to Theoprepia to let their Friends know the happy Success of their Undertaking and to fetch the Queen the Princess Agape Urania Theonoe and Irene with their Companions the whole Court earnestly desiring to have those noble Persons present at such a joyful time and of which they thought their Fruition incomplete till their Friends enjoy'd a part with them Having past the Evening in Theosebes his Chamber the Company took their leave their weariness compelling them to withdraw to their several Lodgings which were as well appointed as such a season would permit The next day Alethion Theosebes Bentivolio Panaretus Philalethes and many other excellent Persons being met at Misopseudes his Appartment who was forc'd to keep his Bed by reason of the Wound which he had receiv'd Alethion desir'd the Counsel of his Friends concerning the Settlement of his Affairs Theosebes advis'd him to punish Antitheus and the chief Instruments of the Rebellion and then to confirm the Amnesty which he had promis'd and so engage his Subjects Minds to a chearful Obedience for the future by Assurance of Pardon for their past Offences The rest approving this Advice a List of the Prisoners was brought and their names read Many of the Chief Actors in that fatal Tragedy which had caus'd so much trouble were slain Psychopannyx Astromantis Panthnetus and Scepticus being well horsed fled into Theomachia The principal of those who were in Custody were Antitheus Asynotus Pasenantius and Udemellon of the Theriagenians Archicacus Anaedes and Anecestus of Theomachia seven in all who were condemn'd to be hang'd and quarter'd and their Heads to be set upon the chief Gates of Polistherium They order'd also a day for the Funeral Rites due to Anaxagathus which were perform'd with all Princely Ceremonies the King of Theoprepia and all the Persons of Condition that were with him assisting in that Solemn Action Whilst Alethion Eugenius Misopseudes and Philalethes spent their time in such employments as were necessary for the Re-settlement of the Affairs of the Kingdom Bentivolio and Panaretus having understood by the Chirurgeons that the Wounds which Aristander had receiv'd in the late Fight were Mortal resolv'd to give him a Visit and to spend what time they could spare from other occasions in the Conversation of that most Excellent Man When they came to his Lodging they found him accompanied with his intimate Friend Athanasius and his Brother Virbius and attended by his two Sons Callistus and Hilarion Medenarete also was there and a Brother of hers call'd Synthnescon who having heard that Aristander's Wounds had put his Life in extreme danger thought her self oblig'd to give him a Visit and to perform thanks to him for having sav'd her Brother the day before from that death which he must have found under the Feet of the Theoprepian Horse if it had not been for the charitable Assistance which he receiv'd from Aristander and which he must have lost however if he had not been pardon'd by Alethion at his Intercession Bentivolio having made those Salutes which were due to that worthy Person sate down by his Bed-side and having understood by a Gentleman who conducted them into the Room that they were just now entred into a Discourse concerning the Nature of Vertue he desir'd Aristander that his Visit might be no Interruption to their Conversation whereupon Aristander proceeded thus It was a strange feebleness of Mind which made the Valiant Brutus to speak so unworthily when he said O unhappy Vertue How vainly have I ador'd thee as a Divine thing whenas thou art nothing but Words and the Slave of Fortune Yet I cannot wonder that he should stagger so much with an unexpected blow of adverse Fortune being at that time worsted in a Battel at Philippi when I consider that he was not supported with a firm Belief of that Immortal Bliss which awaits good men in the Eternal World nor had made the Resignation of himself to the Divine Will the principal part of that Vertue of which he boasted himself to have been a great Adorer For my own part I must profess that I now discern the truth of Vertue more then at any other time of my Life and am deeply sensible of the incomparable Benefit of Religion finding in it that serene Tranquillity of which if I were now destitute I could not so much as hope for it from any other Principle I look upon that quiet Repose of Mind and Felicity of Temper which I enjoy as the natural Effect of Vertue which I make no question but it doth alwayes produce where it is heartily entertain'd You are happy said Medenarete interrupting him a little and I should esteem it no small Favour if it were not unseasonable to desire it at this time if you would please to let us know what you mean by Vertue give us assurance that there is any such thing and make us understand wherein that happy Repose which you so much magnifie doth consist I thank God said Aristander I do not feel so much pain as to indispose me for Converse and since I alwayes esteem'd it seasonable to serve Vertue I shall willingly tell you what I think in Answer to all those Questions in which you demand satisfaction concerning it By Vertue I mean a true Love of that Goodness the Notions where of are naturally implanted in Humane Souls and a constant Performance of those Actions which correspond with those Directive Instincts For you must know Medenarete that the holy Rules which we find in the Writings of Wise men are nothing but the Connate Notions of Good and Evil which they found in themselves and transcrib'd into their Books written first by the great Creator upon Mens Hearts as the Laws of reasonable Nature and which are little Resemblances of God's Eternal Righteousness which is the Original Copy according to which they were drawn
All Created things are destinated to some particular Use and have distinct Properties by which they are fitted for their several Ends and those Properties are the Excellencies of every Creature The Nature of a Man doth by many degrees transcend that of most other Beings because he hath higher Principles by which he is fitted for more noble Actions Those Innate Notions of Truth and Goodness are plac'd in his Soul as Fountains of Law from which he is to take direction concerning the Government of his Life Truth and Goodness are Eternal Things and therefore subsisted before we were born but when we come into Being we find the Notions of them imprinted upon our Minds that is our Natures are such that as soon as we come to have the use of our Faculties by the exercise of our Reason we are forc'd to acknowledge their Existence and perceive their Usefulness and so are as it were born Guides to our selves being enabled to draw such Conclusions from these Natural Sentiments as make sufficient Rules for our Actions and are encourag'd by mighty Perswasives to doe that which is Good being convinc'd of the Excellency of Vertue by the Natural Testimony of our own Souls By this you may understand that Vertue is a just Conformity to our Inbred Knowledge a Correspondence with the Dignity of our Natures and a Pursuit of those worthy Ends to which we are not only destinated but naturally oblig'd 'T is true reply'd Medenarete I have often heard such things pronounc'd concerning Vertue but I alwayes esteem'd them rather as Witty sayings of eloquent Philosophers then any convincing Assurances that Goodness is a Reality Men do usually talk of the Difference of Good and Evil and say that it is indispensably unjust to hurt an Innocent person that a sense of Gratitude is natural to all Men and some such other things But I have heard it affirm'd that these Notions are only Qualities which dispose men to keep that Peace in the World of which they have a beneficial share and that they are not obliging Laws till they be so constituted by the Civil Sanction of a Supreme Power and that men do then yield Obedience to them only for fear of Punishment and so have no other Motive to those which you call Vertuous Actions but self-Self-love It is manifest also that notwithstanding all that which you say of the Natural Sense of Good and Evil implanted in our Souls yet men are very different in their Opinions concerning their Definitions and notwithstanding that irreconcileable difference between Right and Wrong which you believe to be Real the greatest part of the World do confound it in their Actions I might adde also that some who are esteem'd Vertuous are so far from being of your mind that they make no scruple to say that God if he pleas'd might command that which is most Evil to be Good If these Allegations be true it follows that Obedience to Holy Rules is a thing only founded upon respect to Self-interest that Vertue is not a thing of an unchangeable Nature and that the Obligations to observe the Differences of Good and Evil in our Designs and Actions is not so indispensable as you would make us believe I know very well said Aristander that many such things use to be objected against the Nature of Vertue by those who speak against Honesty to shew their Wit and disparage Goodness because they have no mind to practise it But I can easily shew you the Falshood of these Pretences if you will have the patience to entertain a little more Discourse concerning this Subject I shall be glad to be so oblig'd reply'd Medenarete and if there be truth in that which you say concerning Vertue I shall willingly profess my self an affectionate Friend to that which hitherto I have not much regarded Very well said Aristander I shall endeavour to demonstrate that the Nature of Vertue is Immutable that the Difference of Good and Evil cannot be chang'd and that the Reasons of Moral Duties are Eternal and so give you a clear notice of the Vanity of your Objections The unalterable Congruity which is between Vertue and reasonable Souls appears by the Essential Inclinations to Moral Goodness which God the Author of our Being hath implanted in our Nature and by this that many Vertuous Dispositions are fair Resemblances of the Divine Perfections that others are Appendages immutably proper to our State all highly Perfective of our Being and that a just Conformity to those Rules which correspond with these Principles is so necessary to our Happiness which consists in a quiet Repose of Mind and a serene Delight in the enjoyment of our selves and God our chief Good that it is impossible to attain it by any other means These Assertions are of such moment as to that Satisfaction which I would give concerning the nature of Vertue that I must crave leave to explain them with a larger Compass of Words and so make the truth of them all more apparent It is as natural for men to form their Actions according to the Notions of Moral Goodness which are in their Souls as it is to see with their Eyes and we ought as well to suppose that these Inward Laws were given us for the Direction of our Life as that our Tongues were bestowed upon us that we may Speak It is as easily possible for men to become Rats and Toads as to put off the Obligation which is laid upon them by God to observe Natural Righteousness Neither is the Congruity which Vertue hath with our Souls more alterable by any extrinsecal Power then the hour of the Sun 's Rising is determinable by the Word of an Emperour Laws can no more render Vice agreeable to our Constitution then they can make Seconds and Sevenths in Musical Compositions to sound as Harmoniously as Thirds or Fifths An Artist may as soon frame a Quadrangle consisting only of three Angles as make Ingratitude commendable And a Physician may as rationally pronounce that a man distress'd with a Fever is not sick as affirm that there are no Torments of an Evil Conscience Whosoever will seriously consider it may plainly see that the Nature of Vertue is unalterable and that it hath an Essential Connexion with our Souls for there is an Eternal Reason why that which is good for Men should so bealwayes These Holy Rules took not their Original from the Appointments of our Parents the Pleasure of our Tutors Traditions receiv'd from former Ages or Imitation of present Examples but are the general Dictates of common Reason which whisper unto us from within whether we will or no that they are Good in their own nature These Laws are of an Ancient Date not made in the Reign of such and such Kings or in such a Session of Parliament but as old as Humanity and of themselves obliging antecedently to all Positive Commands It is true Princes should enter these amongst their Statutes and because they are immutably Good
himself a mischief by a preposterous endeavour to satisfie a vicious Will God having so inseparably annex'd our best satisfaction to the Rules of our Duty the old Philosopher might have given a very plausible reason for his Passion if he had included those who endeavour to divide Pleasure from Honesty in the Curse which he wish'd upon those who first attempted the Divorce of Vertue and Profit However the Attempt is to no purpose for the distress which accompanies Vice is so unavoidable that the most insolent sinners which are recorded in History have confess'd an Inward Nemesis to follow them and to compensate the Wickedness of their Actions with proportionable Punishments making every Place too hot for them and all Conditions uneasie Those who have so far despis'd Vertue that they would not acknowledge it to be any thing have not withstanding found the burthen of an Evil Conscience to be extreme heavy and complain'd of the Torments which they suffer'd from the Displeasure of the In-dwelling God How natural this disturbance is appears also from the Restlesness of profligate Offenders who though they enjoy the Success of their Vices and live in the heights of Luxury by the benefit of Rapine do yet desire rather to have gotten Riches by some honest means being reprov'd by themselves when they consider that Unhandsomness which will never cease to attend their unjust Prosperities This gives us assurance that the Laws of Vertue are of force to condemn where they are not obey'd and that the Divine Light is seen when it is not follow'd and that it is a very jejune Explication of the Torments of Conscience to say that it is only this Some men say that they knew them who knew others who knew the state of Sinners to be unhappy Besides this I might also adde that the unalterable Repugnance of Vice to our Felicity is manifest by those extravagant Appetites and wild Desires to which Men are often subject which whilst they are not mortified by Vertue do gall the Soul by a ravenous unsatisfiableness and make what soever might administer to its Content useless By that which I have said concerning Good mens Happiness I would not have you think that the Repose of Vertue consists only in a dull Indolence a mere freedom from Grief or such a state of Content as that in which we find our selves after we have quench'd a Thirst for Good men experiment also such Actual Pleasure as thirsty persons find when they drink Delicious Liquors both whilst they are conversant in the Operations of Vertue and when they call to mind the Honest Actions of their past life By which it appears that they are not mov'd to compliance with Holy Rules by Extraneous Principles or are induc'd to perform their Duties by Mercenary Perswasions as Hopes of Honour and Desire of Riches they have Innate Motives far more cogent from that rare Content which is the natural Companion of Vertue and Good men have alwayes thought this Intellectual Delight so far beyond the sensual Titillations of fleshly Objects that they have esteem'd Wicked persons not to fall more below the Dignity of such as are Good by the Depravations of Vice then they do come short of their enjoyments in the truth of Pleasure under which pretence they became Renegado's to Vertue Those who affirm Pleasure to be the end of all Humane Actions speak true enough if they understand themselves well and there is no danger in that which they say if they be not mistaken by others As nothing is of more pleasant gust to our Rational Appetite then to doe excellent Things so it is proportionable to the great Ends of our Nature to seek such Delight for in this pursuit we come to taste the Pleasures which all Good men find in the noble Union of their Souls with the Divine Will and so partake of true Freedom for being by this most pleasing Fruition unchain'd from the mean love of little things and secur'd from the distraction of low Desires they are joyn'd to that great Good which is ever present with all but those who have dispers'd their Souls amongst infinite Vanities and so do not enjoy themselves or who having contracted a Contrariety of Disposition to God's mind are not capable of Union with him Vertue prepares us for God's Inhabitation who is never unwilling to dwell in Good men And whilst they give him as they ought his Right of Willing what he pleaseth in them and acting their Powers according to his Divine Wisdom and Goodness they partake of the greatest Happiness to which Men can be exalted and satisfie their Minds in the enjoyment of the chief Good which doth also instill into their Souls and preserve there a pleasant Hope of Immortal Felicity by the continuance and advancement of the same Fruition in the Eternal World they being sufficiently assur'd that nothing can separate a Soul from everlasting Bliss which is married to God by hearty Love And this doth complete a Good man's Repose for being at peace with himself by reason of the Friendly Testimony of his Conscience and highly pleas'd with his present state he finds also an unspeakable ease of Mind in the Hopes of that which he shall be in the Life to come Thus said Aristander turning towards Medenarete I have obey'd your Command having shew'd you the Excellent Nature of Vertue assur'd you concerning its Existence and given you an Account of that Happiness which Good men derive from it After this it would be impertinent to adde much to overthrow your Objections for they must needs fall of themselves If Vertue doth include in its own Nature an essential Congruity with Reasonable Souls there is no more necessity of a Law to render its Rules Obliging then to pass an Act to make it fit for us to see with our Eyes and since Vice doth alwayes discompose that natural Order it is as impossible for all the Civil Power in the World to make it agreeable to our Constitution as to make us smell with our Ears That Vertuous men are not good for Fear of being punish'd is sufficiently confirm'd by that which I have already discours'd and I must tell you that this is a very Contemptible Objection for they do not esteem any man Good but him who will not sin though he is not in danger of any external Mulct neither do they account him an Honest man with whom they durst not play at Even and Odde in the dark And if you ask then what use there can be of Laws which are alwayes vain without the supposition of Punishment I must let you know that they are prudently given with a general respect to all men To the Bad because since all will not understand the Reasons of their Duties nor be perswaded to love Vertue for most worthy considerations it is of great Interest to the World that Wickedness should not be spred by Impunity but that Enormous persons being directed by Law should also be restrain'd from
must desire you to remember that this World is possess'd by two sorts of Inhabitants Good men and Bad. Bad men do not desire to leave their Bodies neither is there any reason why they should for though their Souls are Immortal by Nature yet they must be unhappy by the appointment of Justice They deny there is any Future state and heartily wish that there were none because they know that they have no share of Felicity in it They are afraid to die lest they should be punish'd So Malefactors are unwilling to leave the Prison because then they are carried to Execution But this is no Argument against the Immortality of the Soul or the Naturalness of those Desires which we have of it since we know that men do sometimes make the Life which they enjoy in this World undesirable though Naturally it is very dear unto them Good men are not only willing to resign this Life but some have most passionately desir'd that they might History doth supply us with various Instances of Excellent Persons who have esteem'd the time of their Dissolution the Epoche of a better Nativity and have protested to their Friends an absolute unwillingness to run the course of their Terrene Life over again and these not Calamitous persons wearied with the Miseries of the World who like vex'd Gamesters throw up their Cards not because they have no mind to play any more but because their Game is bad No Synthnescon such as have enjoy'd all the Delights of this present World and they have had such a clear Presage of their Future Bliss that they complain'd of Death only for those Delays by which they thought themselves kept from the Possession of Immortal Joyes It is true that Naturally we have an unacceptable Sense of our Dissolution which proceeds partly from the long and intimate Commerce which we have had with the Body and is one of the most considerable Imperfections which we contract by the Incorporation of our Souls and is highly increas'd in all who have plung'd themselves deep into the love of Sensual Pleasures prevails much in Melancholick Tempers and shakes weak Believers who have not taken pains to know the reason of their Faith or to prepare themselves for the Future state which they pretend to believe But as it is fit that we should willingly stay in the Body till our work be finish'd so the difficulties which attend our Departure from hence are easily conquerable by all Good men who are usually so far from fearing Death as a considerable Enemy that they do many times court it as a serviceable Friend That which you suggested against the Reality of a Future Life from the not returning of the Dead to give us Information concerning it hath been often urg'd but for the most part insolently and alwayes falsly Will not men believe what is true except they be told by such Messengers as they require We know not what Laws are appointed to such as are remov'd into the other World but we may reasonably think that they cannot go whither they please or doe what they will Must blessed Souls leave their repose to inform those concerning Truth who are such Infidels that they will not believe their Saviour If the Damn'd Spirits be suppos'd to have so much Charity which is very unlikely yet how is it possible that they should shake off their Chains of Darkness and break out of their Prisons to come into the Regions of Light to preach Immortality You ought to remember Synthnescon that God hath indulg'd our weakness and sent many from the other World to give us notice of the certainty of a Future state the Saviour of Men being the chief Instance of this Favour who appear'd in Life after he was Crucified and shew'd himself to many hundred Witnesses whose Testimony is beyond all exception But to make an end of this Discourse I grant as you said in your last words that notwithstanding all the Satisfaction which God hath offer'd in this particular by the Demonstrations of Reason and the Confirmations of his Holy Gospel Infidels do still pretend want of assurance as to the truth of a Future life and having objected the obscure notice of what they shall be hereafter think they have sufficiently warranted their present Sensuality against all just Reproof and by a Philosophy fit for Beasts conclude that because they have no Souls they ought to indulge their Bodies in their most brutish Appetites But the defect of their Discourse is manifest in this that they judge themselves to be rare discerners of Truth because they do not believe it that they have great Wits because they are able to make Sophistical Cavils against that which they have scarce ever took into their thoughts but with a purpose to oppose it and esteem themselves wise in running the greatest hazard in the world though they have not spent much time in weighing the flightness of those Reasons for which they doe so nor have consider'd with a just seriousness how infinitely the solid Happiness of an Immortal state doth exceed those fleshly Pleasures which they hold upon uncertain terms the longest Date of their Fruition which is possible being only a very short Life Here let me tell you Synthnescon one thing which hath been observ'd by many wise men That seeing the Credibility of an Immortal state doth exceed all the Probability of their bold Conjectures by as many degrees as the Bliss of Heaven transcends the vain Pleasures of a Sensual life it must needs be some extravagant love of such Liberties as are inconsistent with other Articles of Faith which are joyn'd with this of Immortality and which are repugnant to those Consequences that follow from this Principle which makes them so boldly to expose themselves to the danger of an Eternal Misery by Unbelief It is a known Rule That such as live Viciously will endeavour to believe Falsly and therefore I would advise you in stead of a busie pursuit of needless Arguments to seek a confirm'd sense of the Truth of the Soul's Immortality by living conformably to those Innate Principles of Vertue which shine in serene Spirits and to await that clear Assurance which is darted into Holy Minds with those heavenly Rayes of Divine Light which do frequently appear in all purg'd Souls And when you enjoy your Faculties in a pacate temper think with your self whether it be probable that the most good God will ever quench or dissatisfie those sincere Desires which his Goodness hath produc'd in his true Friends and which makes them not only to know but to love their Immortality not only to believe but to delight in their Faith hoping to enjoy God after Death more then before Those who find their Souls enamour'd with the Divine Goodness are not only prepar'd for the Celestial Joyes of which that holy temper of Soul can never be destitute but have also an intrinsecal Assurance from the Principle it self being enabled by the Power of it
notwithstanding the Violence of all Corporeal Assaults to prefer the pure Delights of Vertue before all muddy Contentments of Sensual Pleasure and to esteem the generous Satisfaction of an Honest Mind infinitely above the greatest of those base Advantages which are Viciously obtain'd Here Aristander broke off his pleasant Discourse and the Company began to withdraw Medenarete converted by Aristander or rather conquer'd by Truth took her leave with this Complement I humbly thank you most noble Aristander for all the Courtesies which I have receiv'd from you and I protest to you that I think it a Favour infinitely greatter to be at this time redeem'd from the Errours of my Mind by your charitable Converse then to receive my Brother safe from that Danger in which yesterday he must have lost his Life if it had not been for your benigne Assistance Synthnescon being oblig'd to wait upon his Sister to her Lodging went away with her but he made first a Declaration of his Thankfulness and Love to Aristander with such an affectionate Air that those who looked upon him could not but think that he would much rather have stay'd and died with him then have felt the most unpleasing resentment of his Departure Bentivolio Panaretus and Athanasius would have taken their leaves too but Aristander would not permit them His Chirurgeons telling him that it would be convenient for him to retire from Company because he had not many Minutes to live Nay then said he I will improve them as well as I can and having spent some time in Discoursing with his Friends he call'd for his two Sons Callistus and Hilarion and gave them his Paternal Blessing but before he suffer'd them to take their last leave he entertain'd them with this short Speech Since God doth allow you my Presence but for a few Minutes I would give you some Directions for the better guidance of your Future Life which I hope you will observe with no less care then if I were present with you in those moments wherein you shall have occasion to use them You are now arriv'd at that Age which makes you capable of governing your selves according to Reason and therefore it is requisite that you should now design to your selves as the End of your Life that Felicity of which your Nature is capable It consists in a serene Tranquillity of Mind during the time of this short Life and in a just Preparation for those higher Joyes which await all Good men in the Eternal World when they leave these Bodies Those who propound no set End of Life unto themselves seem to be born to no purpose and live by chance and such as design a lower matter then that which I have nam'd must needs live vainly Having seriously consider'd this Direction and fix'd your Resolutions concerning those things which you are to doe according to it make all your Actions one continued Operation that is one Chain of Means fast link'd together which you must alwayes use to make your selves Masters of your End The Design is so considerable that it is fit you should refer the Endeavours of your whole Life towards the Accomplishment of it For the good Government of your Life you must remember that it is principally necessary that you learn to know your selves For the true understanding of your own Nature is the first Foundation of all wise Thoughts and prudent Actions When you enquire concerning your selves you will find that you are Created Beings consisting of a Reasonable Soul joyn'd with a Fleshly Body appointed by your Maker to live in the Society of Neighbours like your selves Whilst you perceive you were Created you cannot but think it is the most worthy Action of your Life to endeavour to know your Creator and when you know him to honour him which you shall then doe when you make your selves like unto him in all his imitable Perfections if you love him above your selves and all other things if you obey his Commands with humble Sincerity submit to his Providence with a chearful Patience and labour as much as you can to make him known and lov'd by others You are oblig'd to this because you have not only receiv'd your Being from God but do depend intirely upon his Good will for all those Blessings which make you Happy in this and the Future state It is necessary also to your Tranquillity for if you neglect this Direction the Peace of your Mind will be disturb'd with the sense of your Ingratitude and you will alwayes fear the just wrath of that potent God whom you have disingenuously slighted Whilst you consider the Parts of which you consist you will find that they are not equal in Dignity but that the Soul doth far transcend the Body and which will therefore require your more careful Observance of it The Soul is of an Immaterial Nature and Immortal in its Duration and therefore you must value its Concerns as things of greater Worth then those which relate to the Body It is principled with an essential Love of Vertue which you must never oppose for if you do it will alwayes condemn you You will discover also that it is accomplish'd with different Faculties which you must learn to order prudently or else the state of your Thoughts and Actions will be confounded Your chief Faculty is Understanding which is a Principle capable of all Knowledge and you must make it your care to perfect it with that Wisdom which consists in the Knowledge of God and his Works But of all Pieces of Learning be sure you be not Ignorant in Moral Philosophy for that will direct you in the Practice of your Duties and so conduct you in the true way to your Happiness To this Power God hath added Sensitive Appetite which is prudently put into our Nature as a necessary Preservative of our Subsistence For since there are many things which we continually need to support our Being by our Concupiscible Faculty we are prone to desire that sort of Objects and some things being hurtful to our Nature we have an Irascible Power which upon the Perception of any Adverse Object is ready to make Resistance But because the Sensitive Appetites are in themselves blind Powers and may doe us much mischief if they be irregularly applied you must alwayes make these lower Faculties yield Obedience to Reason For you must know that besides the two fore-mention'd Principles there is also bestow'd upon us a Power of Deliberation and Choice by which we are made as it were Tutors to our selves and therefore we ought frequently to consider whether that which we desire or refuse doth promote our Happiness and whether that which seems to please us be not a real Evil though it appear in the form of Goodness and by a wise Authority which is put into our hands so to regulate our Appetites that they oppress us not with the Excesses of Vain Desires or torment us with the Madness of wrathful Passions By the good use of this
〈◊〉 〈◊〉 〈◊〉 a very Good man 317 b Arpinum the place of Tullie's Nativity 6 b Asemnus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unhandsome not agreeing with Gravity 333 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer Tobit 3. 8 17. one of those Name which do fitly represent the Devil 's malicious temper of the same signification with Abaddon and Apollyon The Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked Spirit the Talmudists call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Destroyers 134 b Asotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prodigal a waster 80 Aspasia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to salute ibid. Asphaltites from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pitchy sulphureous Clay The lake call'd the Dead Sea suppos'd to be the place where Sodom and 〈◊〉 stood 149 Aspremont a rough Hill full of Bushes and uneven way yet very passable to good men and which leads to Happiness and therefore they call it Roccabella 86 Astorgus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destitute of Natural Affection 92 Astriatrus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pretender to the skill of Curing Diseases by Astrology one of the vain Companions of 〈◊〉 298 b Astromantis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that would make the World believe he can prophesy by the Stars You may find something said against the Folly of Judicial Astrology pag. 105 b. But those who desire to see the Vanity of that pretended Art fully discover'd may reade Dr. More his Mystery of Godliness Book 7. Chap. 15 16 17. 151 b Asynetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insipiens one that is not prudent one of Antitheus his pitiful Judges but good enough for his Designs 152 b Ate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harm Mischief It denotes a state of prevailing Violence in the first Book 3 Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immortal 341 b Atheism See it disparag'd in the Preface as also in Bentivolio's Discourses with Pasenantius in 6. Book beginning pag. 187. and in other places I thought it was not fit to let such a pestilent Principle pass without a just Disgrace it being as Pindar calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked craft and seems to make Atheists Wits when indeed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens Alexandr says the Height of Folly Atheophilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of Atheists 317 b Atimia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disgrace which with Sorrow doth usually follow a Voluptuous Life 80 Autautus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that acknowledgeth none but himself that would owe nothing to God himself 152 b Authades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that pleases and admires himself as all proud persons do who are also offended if others do not greatly observe them 196 Autocatacritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-condemn'd 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of themselves springing form the Earth as the Arcadians describ'd their own Original See 〈◊〉 145 b Axiarchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one worthy to Command 335 b B BAthypogon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath a great Beard 18 b Bellezza Ital. Beauty 80 Bentivolio here denotes Good will from the Italian 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light By Celestial Wisdom and Divine Love the Soul passes happily through all States in this World to Immortal Perfections and Glories 1 Bevanda from Bevere to drink 83 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Life which is the only way to Heaven and is therefore call'd 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 wallowed in fleshly Lusts Ranters 197 C 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Evil Spirit 139 Cacodulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Evil Servant 151 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Evil Example one of the chief means by which Wickedness is propagated in the World 29 b Callicarpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place adorn'd with beautiful Fruits 384 b Calliphon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath an elegaut voice one of the two things which are principally requisite in a good Oratour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 289 b Calliroe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a River flowing with pleasant streams Callistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Excellent Son of a good Father 341 b Cantharus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tankard a Drunken Fellow a Boraccio one good for nothing but to hold Drink 152 b Carezza Caresses 80 Catasarkus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fleshly Corpulent It signifies the Jew in the Third Book because his Religion doth much consist in bodily Observances 131 Caulomucetes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of those Warriours whom Lucian saw in the Country of the Moon whom he call'd by that Name because as he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. their Shields were 〈◊〉 and their Spears Blades of Asparagus 230 b Centaurus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Horseman driving away Cattel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pungo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taurus 170 Charinda from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity 158 Charistion from the same Root a charitable person 318 b Charity describ'd and prais'd in Euergesia's Speech 260 Chelidones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Swallows a name properly applied where it is us'd because of their troublesome Noise 25 b Chrematophilus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Riches 16 b Chronus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time 32 b Chrysalides from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gold I have given this name to a famous Aurelian in Plutocopia 22 b Chrysus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gold 9 b Colax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Flatterer the great Friend of Tuphlecon 153 * Colpia the pretended Mother of one of 〈◊〉 his She-Enthusiasts They boast that they receive all their Conceptions from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the word of the mouth of God Such was the Foolery of him in Eusebius who desiring to speak of new things told a story of Colpia and Bau that is Bohu corrupted Pannychis might have done well to have told us of AEon and Protogonus her Brethren to have made her Genealogy more splendid But notwithstanding their vain Boasts they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as speak out of their own Bellies and seek their Living by 〈◊〉 See Engastrimuthus 299 b Ill Company see the mischiefs of it 88.92 b * Conscience a natural Principle not to be eradicated by any Art of man a severe Reprover and sharp Corrector of those bold Sinners who offer violence to it It hath been call'd by great Philosophers by the most Venerable names as 〈◊〉