thy Footstool Earth the Sea Some drops from thy great Spring The chearful Day Glances from thy bright Eyes the Starry Night Takes from the Spangles of thy Vest its Light All Orders of Created Being say With different tongues thy praises as they may Whatever is or growes or useth Sense Reason embodied pure Intelligence Whatever swimms or creeps or goes or flies Doth when we blesse Thee eccho to the skies us be Thy Works will praise Thee whilst Thou makst At once we find our selves Great God and Thee Men And we poor Men through whose great fault the World Vnhing'd by sin was into Ruines hurl'd Curst because sinners have more cause then you Blest Angels as we can this work to do The Son of God made Man for us forlorn That we might live disdain'd not to be born And when our Staines requir'd a Holy flood He saw our need and wash'd us in His Blood Heaven is new open'd He hath made a Dore For all that do repent and sin no more He by his Love ended the dismall strife Hell's hope is frustrate Death 's the way to Life Which growes Immortall from the hallow'd Grave How can we chuse but sing when God will save For since He designs the ruin'd World to raise It is but just it should fall down in Praise Angells All Heavenly Powers do in Thy Praises meet Archangels throw their Crowns before Thy feet Men Old Patriarchs and Prophets bow before Thee Apostles and the Holy Church adore Thee Angells We offer praise because we kept our Place Men Because we are Restor'd we thank thy Grace Angells 'T is One great Sun whose Glory shines so bright In Heaven Men. And fills this lower world with Both By Thy blest Influence O Holy Dove Light Men Men are inspir'd Ang. And Angels taught to love CHORUS We blesse Thee God the Father of us all And celebrate the Worlds Originall The Heavens and Earth made and restor'd by Thee Joyne Praises in a gratefull Harmony Accept our thankfull Hymne though such poor laies Fall infinitely short of worthy Praise And since Great sourse of Being we can never Praise Thee enough we 'l sing and praise Thee ever After the Song was ended they spent the rest of the Afternoon in the spacious walks of a fair Garden and by various discourse made Theosebes bring forth those rich Treasuries of Divine Knowledg which he had laid into his Soul by frequent Meditations in the same place When the Evening began to spread her duskish wings they hasten'd to Phronesia's house and took Theosebes along with them When Supper was ended Nicomachus desired leave that he might propound two or three Questions to Theosebes which being chearfully granted he begun thus I have been told quoth he in Vanasembla that if one do but desire and entertain a purpose to go into your Country that he shall be carried thither immediately without any more adoe No quoth Theosebes all Forreigners must take the paines to travaile or else their Wishes and Resolutions will never bring them hither If I be not misinform'd your Experience will witness what I have said to be true you found not the passage free from all difficulty But the Borderers especially one call'd Hemicalus who though he dwells near unto us would never come among us hath rais'd many ridiculous and false tales concerning Theoprepia Others quoth Nicomachus say that you live a very Melancholick life in Eusebia They were never there which told you that quoth Theosebes you have seen the contrary They are unreasonable people who condemn such as they do not know We do not live discontentedly for then we should be miserable neither do we abandon Joy for so we should become Stones if we would live without the sense of humane things we should be forc'd to pull our Hearts out of our Bodies But we know that there is a sort of Masculine Pleasure which doth recreate and ennoble the Soul and we dare not sink our selves in the Voluptuousnesse of Sense lest we should stick fast in Mire as we have understood that they all do who will know no reasons or Delight but such as are derived from brutish Rellishes and dull correspondencies with the Worse part You take great paines for Knowledg quoth Nicomachus Is Wisdom so difficult or must you needs know every thing why do you do it Because we believe quoth Theosebes that God will not accept of Ignorance for a good Plea But they say quoth Nicomachus that your labour is never at an end There is good reason for that quoth Theosebes for our state consists in habitual Goodnesse and that is not to be attain'd without many Acts and besides this we seek a noble prize of our diligence Eternal Blessednesse Is that then quoth Nicomachus the great End of all your Industry Yes quoth Theosebes But methinks we need not doubt said Nicomachus but God will give us that although we should not strive so much for it because he knows that we are weak No said Theosebes we have no hope to make Imbecillity the refuge of Idlenesse since we find God is ready to help us to do all things that he requires of us But what need you be so careful every day said Nicomachus Because quoth Theosebes we shall be judg'd for every day But what need you do this more then others said Nicomachus Many do not trouble themselves so much Because we see said Theosebes that many are stupid and mind not their concernments and we have no such esteem of those whom we pity for their Errours as to make them exemplary to our selves Why quoth Nicomachus do you often vilifie the Interests of this world as they say you do Because quoth Theosebes we see them desert those who have courted them with most servile affections Since you have attain'd a great Perfection quoth Nicomachus why do you trouble your self any further Some think you are more burdensome to your self then you need to be To this Theosebes replied They which do but imperfectly understand their own condition cannot so well pronounce concerning others but I am assured that if I should slack my endeavours to grow better I should wax worse and so fall into a doubtful hope of Happiness and after that into a certain fear of Misery Those which resolve to sit down upon the Hill side will never reach the Top and if they fall asleep there peradventure they may tumble down again I despair of obtaining my End which I have told you but by Perseverance and I have no hope of that but by vigilant Care and constant Progressions There Nicomachus broke off his discourse praying pardon of the Company that he had continued it so long and by his speech occasion'd their silence and since it begun to be late Phronesia acquainted the Company that if they pleas'd she would waite upon them the next morning to the healthful Plaines of Sophrosyne and desired Theosebes to make them one more with his company The Noble Travailers
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
Ascent into Heaven and but that I have been more then sufficiently troublesome already I should willingly understand by your means what success his Gospel had in the World If you had not made this demand replied Bentivolio I should have perform'd what you desire this being a Part of my Story in which the Accidents are so considerable that they are very well worth your Knowledge and bear such an important Relation to the Whole that they are a clear Demonstration of its Truth Anaxanacton having at his departure commanded his Servants to stay at Hierusalem then one of the most noble Cities in the World and there to await his further Orders concerning their future Actions after a few dayes when they were all Assembled in one large Room accompanied with many worthy Persons who were true Lovers of this good Prince Anaxanacton according to the Promise which he made at his Translation sent a divine Spirit who descending with a noise much like the blustring of a violent Wind appear'd in a cloven form of Fiery Tongues and resting upon them presently expounded the Mystery of this 〈◊〉 Appearance by inspiring them with Ability to speak divers Languages and so gave them power to teach all Nations in their own Tongues that Holy Gospel which concern'd all the World to know being the Method of their Eternal Happiness They being thus appointed begun presently to execute the Office to which they were deputed by their Master and having dispers'd themselves into many Kingdoms they related the Story of Anaxanacton publish'd the Gospel which he had made a Catholick Law gave them the true meaning of every Precept in plain Interpretations making known the Promises whose Truth he seal'd with his Bloud and besides the venerable Sanctity of their Lives verified their Authority as their Master had done before them with divine Works They vanquish'd Devils silenc'd Oracles reproch'd Idols reprov'd Vice and commanded Men in Anaxanacton's name to amend their Lives and threatn'd the Disobedient with Eternal Misery if they continu'd in their Impenitence The Converted World receiv'd their Message with a sincere chearfulness and in a short time a great part of Asia Europe and Africk submitted themselves to the Discipline of Anaxanacton call'd themselves by his name chang'd their Religion abandon'd their Gods and despis'd all other Interests but His Gospel and laid down their Lives as Witnesses of their true Faith The greatness of this sudden Victory is more admirable if you consider that the Truth of this Divine Revelation did not only gain Credit with the Common sort of People but master'd the Reason of most learn'd Philosophers overcame the Policy of gravest Senatours conquer'd the Spirit of the most valiant Commanders out-witted the Cunning of subtle Conjurers and making Proselytes to it self in all Climates convinc'd the Pagan Emperour who then rul'd the World by such loud and magnificent Reports that he would have inroll'd Anaxanacton among his Country Gods which though it was hindred by Anaxanacton who would not be rank'd with such contemptible Rivals and oppos'd by his Ministers of State for politick Reasons yet within a small compass of Years that Empire which gave Laws to all the World submitted it self to his Government and the greatest Kings esteem'd it their chief Glory to be Subjects of Anaxanacton and they testified the truth of their Estimations by building magnificent Temples for the more convenient Reception of his Worshippers bestowing upon his Ministers great Revenues offering up their daily Prayers to God in his great Name celebrating his Love to the World with grateful Hymns consecrating much time to the Remembrance of the more observable Parts of his Life and making such honourable Commemorations of his Death and Resurrection as were suitable to the Mystical Import of those noble Accidents thinking and that truly that it was but a just Gratitude to doe all they could to make the Name of Anaxanacton the greatest thing that ever was talk'd of in the World Though I must tell you continued Bentivolio that this was not a more proper expression of deserv'd Love in men then a necessary piece of Divine Providence for though Anaxanacton was veil'd awhile with the contemptibleness of a Low estate yet it was not fit that the Obedience of his Humility should be unrewarded nor the Greatness of his Glory long obscur'd For he was that Prince who not long after the Creation and immediately upon the Apostasy was promis'd as the Redeemer of Mankind was the Hope of the Patriarchs the Theme of the Prophets the Fulness of the Law the Substance of all Shadows the Summe of the Gospel the true Teacher of Wisdom the Planter of Holy Discipline the Glory of the Jews the Morning-Star of the Gentiles the Joy of Good Angels the Terrour of Devils the Lord of both Worlds the Heir of all things the Head of the Church and to end my Story that Divine Person in whom the Faith Love Hope and Thoughts of all wise and good men did rest satisfied and for whose more glorious Appearance which he promis'd at his departure all good Spirits in Heaven and Earth do continually pray After Bentivolio had discours'd so far he took a small Book out of his Pocket written in Greek by four of Anaxanacton's Friends and gave it to Eugenius both as a Verification of his own Report and that by the perusal of it Eugenius might more fully inform himself in the incomparable History of so rare a Person Bentivolio holding his peace Eugenius and all the Company gave him thanks only Antigraphus who came in a little after he had begun to discourse did it not so heartily as the rest having possess'd his Mind with Prejudice against many parts of the Relation which he had formerly heard and alwayes oppos'd As they walk'd in the Gallery for they had left their Seats Eugenius perceiving some disturbance in Antigraphus his Countenance having civilly express'd his conjectures ask'd him the Reason of his Dissatisfaction Whilst Nicomachus pronounc'd these words a Gentleman came into the Walk and having saluted the Company in the name of Theosebius he deliver'd a Letter from Bentivolio to Urania and another to Panaretus wherein he entreated him and Nicomachus to make haste to Phronesium and another to Sympathus from the Prince of Theoprepia in which he commanded him to invite Theonoe and Irene to come to his Court and desired them to conduct the Lady Urania thither also with all Respect due to a Person of her Quality This news was welcome to them all to the Gentlemen because they were going to a place where they were sure to enjoy the best Company in the World and to the Ladies because contrary to their Fears they should not be left behind especially to Urania who did very passionately desire to see Bentivolio Whilst they were expressing their mutual Resentments of their common Felicity one of Theonoe's Servants call'd them in to Dinner When the Cloth was taken away Urania began to call to mind
a great part of Anaxanacton's Dominions as is known by the Story of Mahomet Bentivolio perceiving that Antigraphus had made an end replied in these words Though there are many things in Christian Religion for that is but another Name of Anaxanacton's Discipline so Mystical that their full Sense is above the reach of our Apprehension yet nothing can justly be esteem'd unreasonable because we are not able to fathom it since we know that Inferiour Beings cannot adequately comprehend Superiour Though it is very common with foolish men to quarrel with those Methods by which God prosecutes the Design of their Happiness and to cavil at those Notions wherein the most important Truths are contain'd yet I think those which you have impugn'd so agreeable to right Reason and that no Instrument could have been more prudently contriv'd to promote the Salvation of Mankind then the Death of Anaxanacton and that it was not unsuccessefully applied to serve this most noble Design and that the Effects which were produc'd by it were never equall'd by any other Invention is the first thing that I will endeavour to shew you and adde to what I have said already concerning this Matter answers to all your Objections and afterward I will satisfie you as to the Truth of the whole Story of Anaxanacton When Man came first into Being he was God's Creature and so oblig'd by the strongest ties to acknowledge him for his Soveraign Rector He who made all things having an indubitable Right to give them Laws The universal Creator according to his Divine Prudence inscrib'd natural Rules upon Mens Hearts so making them in part Laws to themselves and superadded some Positive Commands as further significations of his Will He knowing that he had to doe with considerative Natures not only engag'd them to observe his Laws by the good Condition into which he put them but added another strong preservative against Disobedience by annexing to his Commands Punishments conditionally threatn'd Which was a rare Expression of the Divine Goodness for God did so take care that the false Hopes of Impunity might not bring into the World first Sin and then Ruine But rash Men slighting their Duty notwithstanding these Obligations to the contrary rendred themselves obnoxious to the Punishment of an Ingrateful Rebellion and it was then just with God who is the Lord of Punishment to inflict the Mulcts which were due upon the contempt of his Precepts But he considering that it was a thing worthy of the benign Creator rather to repair his work by an After-provision of his Wisdom then to desert it to that Ruine which was the effect of its own Folly determin'd to restore the degenerate World and upon Terms which were fit for him to propound to admit Offenders to the benefit of Reconcil'd Favour The Sins of the World being an unspeakable Affront to his just Authority and an open Scorn put upon his most excellent Laws he saw it was reasonable that Men ought not to be pardon'd but in a way by which the Divine Honour might be repair'd his Government acknowledg'd the Righteousness of his Injunctions vindicated Obedience restor'd to its due Estimation Rebellion condemn'd and put to the highest disgrace and Offenders by the assurance of Forgiveness perswaded to return to their Duty and so that base thing Sin be rooted out of the World Now Antigraphus if you will give me leave to use a few words more continued Bentivolio I will demonstrate to you that these noble Designs could not have been accomplish'd any way so well as by the Obedient Life and Holy Death of Anaxanacton You must know that he came into the World at such a time when Wickedness had advanc'd it self to a height scarce parallel'd in any Age and when that Nation which did most of all others pretend and had the greatest reasons to be Examples of Vertue had not only dishonour'd it by Vicious Practices but had slurr'd their Rules with such false Expositions that they had represented the Observation of their genuine Sense as unnecessary Anaxanacton appear'd upon this Stage as the Champion of Obedience and by an unspotted Conversation made a publick Defiance to the prevalence of Vice subdued the Power of bad Example and reveal'd a dear Regard of the Divine Will when all the World slighted it overcame the Temptations of Sin and condemn'd those Customs which by a continu'd repetition of wicked Actions do propagate hurtful Examples and having given all sorts of men a full knowledge of their Duties by his Excellent Discourses and shewn the way to the most noble degree of Vertue of which as I told you before his own Life was the Beautiful Image he reprov'd the disobedient World with such Authority that he amaz'd the most Obstinate and perfectly reclaim'd the Ingenuous who wanting good Information sinn'd only of Ignorance but now reform'd themselves willingly since they knew the danger of their Errours Anaxanacton having proceeded so far his Life was improv'd to the utmost Justification of the Supreme Law-giver and now he laid it down that by his Death he might make a further Reparation of the Divine Honour and a fuller Expression of his Charity to Humane Nature His Death was a common Penance of Mankind in which Divine Justice made the Sins of the World to meet as in an Expiatory Suffering which his Love made him chearfully endure having voluntarily put himself into the place of Sinners and he was not unwilling to bear such shameful Torments as were ever look'd upon as the Punishments of Sin and the visible Effects of God's Displeasure Thus his Cross became a publick Vindication of the Divine Justice to which all the World was obnoxious and it was a great Augmentation of that Disparagement which he had cast upon Sin by his Holy Life For none could receive the true knowledge of this wonderful Action and remain so stupid as to think still that Disobedience is a Trifle which was thus expiated or so unreasonable as not to conclude that the Wound was of a most deadly concernment which could not be cured but by a Balsam made of such precious Bloud How can any man think that it is a cheap thing to sin when the dearest Son of God was buffeted crown'd with Thorns and then nail'd to a Cross for it The Saviour of the World had reason to expect that when some men saw and others heard that the hard Rocks clove and the dull Earth trembled at his Death and that the dead came out of their Graves that they would awake out of their deadly slumbers and not only think of relenting a little but melting themselves into an ingenuous Sorrow for their former Enormities now begin a new Life according to his Directions who died for them and by his Death shew'd them not only the depth of his true Affection but made it the greatest endearment of Obedience letting them see that it was so necessary to their Happiness that it is neither possible nor fit that
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 〈◊〉 〈◊〉 〈◊〉
all that what is not Body is Nothing They stick not to say openly that the name of God was invented by Fear and made use of by Polititians to keep Superstitious people in awe the Reason of which is they are so stupified by a brutish life that they neither mind the soft voice of God which speaks concerning him in the bottom of their own Souls nor hear the loud testimony of his Goodnesse Wisdom and Power which his most Excellent Creation the well-ordered World doth constantly give There are two things which they cannot endure to think of Old age and Death but when they do it is to improve their Luxury by a more greedy fruition of that which will not last alwaies Pleasure being the End of their Hopes they take some pains to accomplish it all the rest of their life being spent in Idlenesse and they are so in love with it that they count it a great pleasure to do nothing and indeed it is but little that they are good for They spend their time in lascivious Dances and amorous dalliance and talk frequently of such things as Nature where it is not perverted blusheth at They drink so far beyond all reasonable measures as if Temperance were a thing capable of being drown'd and they do so perfectly abhor all moderate allowances in eating that they despise that Health for which they must be beholden to restrain'd Appetite They sin in defiance of the Creators Liberality for he hath for bidden nothing but that which hurts us With these and other Instances of furious Lust they do so oppresse the Body that it is wearied out with their Excesses They sleep away the rest of their time that they may be fitter to fin and it serves some of them for a diversion because it draws a thin curtain between them and the remembrance of their daily 〈◊〉 They vex that part of the morning that they are awake with making it a tedious attendant upon their dressing themselves which they perform in a manner so ridiculously gaudy as if they fear'd their vanity would not be known but for the superfluity of slight Ornaments They know no absurdity but a want of outward behaviour which they not contenting themselves with the naturall decencies of prudent carriage do vary many times according to the contemptible humour of their phantastical dancing-masters They are much given to the emptinesse of Complement and Flattery is a Cardinall Vertue Lust is the Root of their slight Loves for they acknowledge no Friendship but Concupiscence They are ignorant of Choice being affraid that Knowledg would torment them In short they live to no purpose but to kill that Remainder of life which is in them and their Sins are their own Punishments For your safe passage it will be requisite that you keep a strict guard upon your Eyes and Eares for they will attempt by wicked Arts to make them Instruments of your harm Drink nothing presented to you in a Golden Cup for they give their deadly Poison in the form of Delicious Wine When your Senses begin to be seiz'd upon with delectable Objects hearken presently to a soft Voice which from within your bosomes will tell you what you should do Be sure you never retire into any of their privacies for there they have such a sort of Nets made of invisible Wires as Vulcan us'd to entangle Mars and Venus when he made a sport of them to the Gods If you accept of any entertainment or taste the Fruites of the Country be as quick and wary as the Doggs of AEgypt when they drink of the River Nilus In the close of his talk he said There is one thing that I might further remember though I need not inform such as are instructed by their own Prudence That the thoughts of the Country whither you are going are of such rare virtue that if you repeat them often you will never endure to stay long in Piacenza much lesse be taken with the muddy delights of it Thus Pancratus ended his talk Urania and Panaretus having stay'd here two dayes being much pleas'd with the Wisdom of Pancratus his Discourses and the sincerity of his plain Love as they were taking their leave and expressing their Resentments of the Civility which they had received Pancratus not knowing to what lodgings they might unawares betake themselves to their great prejudice commended them to a friend of his call'd Eupathus and gave them directions concerning the way to his house which is not easily found in that Country Here the Travailers had a clear Demonstration of the Imperfection of this World where Joyes are shown to us and then snatch'd away For they began to be afflicted with the consideration of those things which but a little before did much content them and they found that the Pleasures which were bestow'd upon them in Pancratus's company attended them only to prepare their Spirits for a greater Grief which they were to sustain in the losse of it Pancratus guessing at their Thoughts by their Deportment which was more Melancholick then ordinarily it us'd to be and being himself as wiling to go with them as they were unwilling to leave him behind he attempted to give them that Comfort which he wanted for himself We must go on quoth he and not be startled when we meet one Dissatisfaction where we look for many and since the general Rendezvous of good friends is only there to be expected where our Journey ends let us comfort our selves all the way with the Hope of what we shall enjoy when we come Home Thus the good Man dismiss'd his Guests having accompanied them part of their way and return'd to his holy Solitude They came in a few Houres to the chief City of Piacenza which was so plac'd that it was manifest they had no regard to any thing else but Pleasure in the situation Upon the South side which they saw first in the midst of a Grove planted thick with Laurells and Myrtills stood a Magnificent Temple which was dedicated to Alypia a jocund Goddesse whom all the Piacenzians devoutly worship in the middle stood a large Altar from which ascended great Clouds being the continual smoake of delicious Odors Upon the East Wall was plac'd the Picture of Aphrodite sitting wantonly in a Charriot drawn not as she us'd to be with Doves and Sparrows but with an Hee-goate and a Boare which at first they judg'd very ill-favour'd but considering the reason of the Device they thought it would serve well enough The rest of the Walls on all sides were covered with the pictures of Naked Women and Boyes Cupid playing many apish Tricks among them A multitude 〈◊〉 Priests attended all clad in Venus Liveries their vvork vvas to make Orations in the praise of Beauty or to vvrite stories of Idle Lovers The chief of them cloath'd vvith a Silken Vest and an Asian Mitre upon his head vvas call'd Trimalcio and vvhilst he sung their Amorous Songs vvhich it vvas his Office to
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
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
were assured that they had the happiness to entertain one of the bravest persons in the World though they knew not that he 〈◊〉 call'd Alethion The Governour was but young and had either not been in the Wars of Theromachia where Alethion did nobly assist Theosebius or else had forgotten the features of his face and other Characters of his person But the Prince thinking it a necessary piece of just Civility to let him know whom he had obliged told him his Name Alethion resolving to stay here one day both to see the City and to return his acknowledgments to the Philadelphians sent one of his Gentlemen to Theosebius to give notice of his arrival in Theoprepia and to 〈◊〉 that he would wait upon him at his Court when He should please to give him leave This Messenger carried news so unexpectedly good that it was above the faith of those who heard it The King would have punished him as an Impostor if he had not produced a Letter written by Alethion whose hand he very well knew Theosebius immediately communicated this news to Phronesia and Agape who were at that time together lamenting the unfortunate Death of Alethion of which they had heard two dayes before This contrary report brought so sudden an alteration upon their Passions that had not Incredulity stopt the working of their spirits for a while and made this cross motion more gentle it had wrought some such dangerous effect upon their health especially in Agape as frozen people find when they are hastily removed out of cold snow to an hot fire But when they were not only assured that Alethion was alive by reading his Letter but understood also at how small a distance he was absent from them they could not but permit themselves to a pleasing Transport of Affection and antedated the joyes of his Presence with the contentment which they took in the knowledge of his Safety and revenged themselves upon their Grief by increasing the sweetness of their present satisfaction with the remembrance of their former tears Theosebius sent presently for Lysander the General of his Army and having acquainted him that the Prince of Theriagene was arrived at Philadelphia he commanded him to go thither immediately and taking his Coach and Life-Guard to conduct him with all care and honour to Phronesia Alethion having received this noble invitation by Lysander rose up early the next morning and before it was twelve of the clock came to Kepanactus one of the King's Houses which was within a League of Phronesia where Theosebius intended to dine with the Prince of Theriagene When Alethion was now about a quarter of a mile from Kepanactus Lysander's Lieutenant retiring from the head of his Troop came to the Coach side and acquainted his General that Theosebius at a very small distance was upon his march towards them Alethion impatient of any further delay stept out of the Coach and went speedily to the first rank of the Guard where Theosebius seeing him attended by Lysander and his own Servants alighted from his horse hastning to imbrace one who had already opened his arms for him and assoon as he could obtain a power to speak from the vehemency of his passions saluted him in these Words Most Dear Prince the joyes which the sight of you produce in my Soul are so great that I am not able to let you know them they are too big for words That delightful original from whence they are derived is such an unexpected Felicity that I can scarce think you here though I see you Most Excellent Prince replied Alethion I alwayes made my self believe that I had lodged you in the best place of my Soul and I have now received an infallible proof that I was not mistaken since in your own name you have exprest the thoughts which I formed there Although I know I can never equal your noble Love with worthy Affection yet I am sure my joy exceeds all that was ever produced by the encounter of any other friends But is it you Alethion said Theosebius interrupting him My Dearest Brother is it you And are you come from the grave to revive those who were ready to die of grief for your Death You might very truly think that I was not alive replied Alethion for I esteem'd it a cruel death to be so long separated from you my Dearest Theosebius And now I am restor'd to life now I live whilst I see my self so near to the King of Theoprepia We can never be too near said Theosebius and then renewed his imbraces which Alethion receiv'd and made reciprocal with such passionate endearments that all the Company fixt in a delightful amazement were forc'd to shed tears in sympathy with such a moving sight While the Princes were thus lockt in each others arms the Queen's Coach came up and Phronesia with the young Princess perceiving that Theosebius had made a stop alighted to come towards them which put Alethion into new raptures of joy For Theosebius took him by the left hand and presenting him to the Queen and Agape said Dear Mother and Sister receive the best of Princes and our Dearest friend Alethion It is possible to imagine something of those Passions which were rais'd by this second encounter But all that I am able to relate would be so far short of that which was then experimented that I think I can doe them right only by Silence Who can expresse the Ecstatical joyes which possessed the mind of Phronesia when she now receiv'd a Prince from death who saved her Son's life How could she love him too much who thought he did never love Theosebius enough Agape could not but be transported more then the rest because she seem'd to her self to have the greatest share in this happiness How welcome this confirmation of Alethion's life was to that fair Princesse none but she her self can tell who had lamented his supposed death with so many tears that never was any real death deplor'd with more Though her modesty would not give leave that she should make the deep sense of her Soul publick yet she forc'd her self to make those significations of affection which Alethion took for more then ordinary good will And as he was best able to make a judgment of such indications so she the more confidently allowed her self to give them because she was assured of their approbation to whom she was accountable for her carriage The true Friends of both the Princes could not but take their parts in this solemn Joy which flow'd from the happiness of those who were dearer to them then themselves And the felicity which attended this accident was so general that no by-stander thought himself unconcern'd in it As many little rivulets fill'd with a land-floud and meeting in some wider chanel swell the waters which they find there into so great a River that they overflow their usual bounds and uniting those little rills with themselves carry them all along in one mighty stream
easie and that they might come to treat he had appointed Anaxanacton to be a Mediator between Him and Them who to assure them of his best Assistance told them that he would negotiate the business of their Peace and both intercede for them with Almighty God and since the Divine Authority was notoriously affronted by Mens Transgressions he would out of his Love to Humanity offer himself as an Expiatory Sacrifice for their Offences and so prevent their deserv'd Ruine and as far as it was possible repair the Divine Honour by putting the highest disparagement upon Sin whilst he declar'd to all the World that he thought it better that the Lord of Life should die then such a base thing as Disobedience should not be condemn'd endeavouring by this means to destroy it having us'd such a cogent Motive to reduce Sinners to their due Obedience This was a noble Undertaking said Eugenius and as I am astonish'd at the Rehearsal of such a strange Affection so I am surpriz'd with an extraordinary Joy because I understand by this Relation to whom I am oblig'd for my Happiness I did ever make my humble Prayers to God as a most Merciful Power but I knew not till now which way he would express his Benignity However you have not yet said continued Eugenius how far the Divine Goodness was pleas'd to accept this Intercession for the benefit of Sinners I will tell you said Bentivolio This most worthy Mediator obtain'd that Men should neither be denied the Grace of Repentance nor the Forgiveness of their Sins upon their penitent Return to their Duty This was a high Favour said Eugenius and the Condescension as great as Men could desire It is most just that Sinners should repent for it is most Irrational to sin all Disobedience being rooted in Folly and Ingratitude but that God would pardon disingenuous persons upon their Repentance and not inflict Punishment upon such as challeng'd him to doe it is so rare an Expression of the Divine Clemency that it was worthy of the Mediation of God's Son to obtain it But since we have troubled you so far said Eugenius continuing his Discourse to Bentivolio I pray you let us understand what Orders Anaxanacton commanded his Subjects to observe and which he made the Conditions of their Hope and the Trials of their sincere Submission I will satisfie your demand replied Bentivolio and whilst I do so I must let you know that Anaxanacton's Institutions are innobled with such a comprehensive Prudence that they infinitely excell the best Rules which were ever written by the most famous Law-givers There is no Capacity for the improvement whereof Mankind needs Advice which he hath not accommodated with an Infallible Guidance It being the principal Concernment of Rational Creatures to worship their God in such a Mode as is acceptable to the Divine Nature he hath left us an incomparable Draught of Religion by which he hath supplied the Defects of all that were before it and hath made this so absolutely perfect that it is not capable of Melioration by any successive Thoughts It is well known how poor a thing the Pagan Superstition was in the best Pieces of it and how base in the worst It pitied Anaxanacton the true Lover of Humane Souls to see them adore some things for which as being beneficial to Men they were oblig'd only to give thanks to him which made them Good and to see them not only prostrate themselves before others worse then themselves but to make Gods of those Creatures which are thrust into the lowest rank of Being and in many Nations both to offer Prayers and Eucharists to the Names of Men who were so infamous for bold Wickednesse that they had justified the highest sorts of Villany with barbarous practices and also to worship malicious Spirits not only common Enemies to our Nature but which chiefly express'd their Hatred to it by making that Religion in which they were acknowledg'd the greatest Misery of their Worshippers both whilst they commanded them to offer their own bloud to appease their devillish wrath and expos'd them to mutual scorn by obscene Rites having given them order to celebrate their Festivals with wild Cursitations of naked Women and immodest Dances of Lascivious persons and having made their more recluse Mysteries the exercise of all Unnatural Lusts that is forc'd Mankind to honour them by doing the greatest Dishonour which was possible to it self All the Compensation which they receiv'd for these base submissions being only a Mockery of vain Promises deliver'd by abstruse Oracles and yet they were grown so stupid that they did not think themselves much deluded because the Falshood was covered with ambiguous Phrases and they comforted themselves when they were cheated that they were able to defend their Idol that is had so much wit as to construe the Delusion in the contriv'd sense which was design'd as a cover to their God's Ignorance and an Instrument of their Abuse Anaxanacton utterly abolish'd this rude Heathenism and deliver'd Humanity from such execrable Observations and having consider'd also another sort of Religion us'd in one part of the World which though it was free from such detestable Customs yet perceiving it obscur'd with Shadows defective in some necessary Rules redundant in the Observation of things which are neither good nor bad in their own Natures that the main sense of its most useful Precepts was corrupted with false Glosses and the whole oeconomy so clogg'd with External Rites that it was intolerable to the greatest lovers of Ceremonies that ever were in the World who at last could not but complain of the Number and Weight of unprofitable Ordinances being pain'd with Circumcision exhausted with costly Sacrifices wearied with long Journeys troubled with nice Distinctions of Meats and distracted with curious Modes of bodily Worship out of his deep commiseration of their sad Estate he dismiss'd this unuseful trouble and appointed a most proper Service commanding Men to offer themselves to God a Reasonable Sacrifice in stead of Bulls and Goats to make Oblations not of the bloud of dead Beasts but the obedient Faith of Living Persons to adore him with the noblest Affections of their Souls and to lay upon his Altar the Humility of a Resign'd Will to make a Holy Mind his Temple and to embellish it with rais'd Apprehemsions of his Divine Nature and deep Resentments of his Omnipresent Goodness and in this sacred Oratory to offer up daily Prayers and thankful Acknowledgments an Incense most acceptable being presented by such as he also taught to devote the Series of their whole Life to the Divine Honour Thus Anaxanacton having laid aside those meaner Duties which bad men could perform as well as others and by which they usually endeavour'd to make a Compensation for their Vices he pluck'd up that Thorny Hedge which being planted at first only to secure the Jews from the Heathens Sins was made use of now to exclude all their Neighbours from their Charity
that Nicomachus had not quite discharg'd his Task being interrupted by reading the Letters which they receiv'd from Theosebius and therefore desired leave of the Company that he might resume it They consented and Nicomachus was voted to his Chair again by an unanimous voice of the whole Company and Theonoe having given order that none should interrupt them Nicomachus proceeded after this manner Though I have sufficiently declar'd the Imperfection of my Wit in offering at the Recital of such a noble Story yet since I sin only because I would be obedient I will briefly give you the last part of that Discourse especially because I esteem that which was then said to be very pertinent to the Vindication of Anaxanacton's Honour from the foolish Cavils of some Pretenders to Wit who take it for a great piece of Ability to find faults where there are none and think they deserve Applause when they merit only Scorn for saucily deriding those things which they ought humbly to adore Antigraphus as I was going to have told you being desired by Eugenius to express his Mind addressing himself to Bentivolio began thus It 's true I am not satisfied with your Discourse Though you have adorn'd the History of Anaxanacton with plausible Colours yet I cannot but think that many of them may 〈◊〉 be rubb'd off I will not trouble you with a punctual Enumeration of all my Doubts only I shall crave your pardon to touch upon some things which most offend me What you have said concerning Anaxanacton's Birth his Miraculous Actions his Resurrection and Ascension is utterly destitute of any known Parallel and methinks it requires a vast measure of Credulity to make men believe a Report so strangely incredible For my own part I desire to be told how I may assure my self that those parts of your Story are true That Notion which you put upon the Death of Anaxanacton whose bloud was shed as you say as an Expiation for the Sins of the World and that he offered himself upon the Cross as a Propitiatory Sacrifice seems to be clogg'd with so much unreasonableness that I cannot but disbelieve it I look upon his Crucifixion as a means both wholly unnecessary and altogether useless and so very unfitly applied to any such purposes You make use indeed of various Expressions to magnifie the advantage of his Death and say the same thing in different words yet in my mind it fits none of them Sometimes you fansy his Sufferings as a placatory Oblation and so make his Cross an Instrument of Atonement between an angry God and trembling Offenders But with what probability can this be affirm'd For can he truly be said to be Reconcil'd who not only was never angry but whose Divine Nature is utterly incapable of such a low Passion Sometimes you explain the same point by the Notion of Redemption and would have us look upon the Life of Anaxanacton as a Price paid down for the reinfranchising of inslav'd Men. I confess I wonder at this as much as the other for to whom should this Price be paid To God How can that be since you say that he gave this Anaxanacton his dear Son as a Ransome for Men and so make him the Purchaser Which cannot be admitted neither for to what purpose should he give him unless it were to buy what was his own Men could neither give nor sell themselves from God if they did the Deed was Invalid because he can never lose his Right by any foolish Act of his Creatures They could not be taken from him by force because he is Omnipotent If he receiv'd a Price for them it seems he did not Redeem but Sell them The Price you speak of could not be paid to the Devil for God only whose Law was violated had Right to take Punishment of his offending Subjects and if the Devil had any hand in the Torment it was but of an Executioner deputed by God Besides all this Anaxanacton could not be truly said to have bought Men for he himself as I have heard affirm'd that God gave him freely that part of Mankind in which he claims a peculiar Interest The Sense which you would express by using the word Satisfaction is liable to as great Difficulties If God would not forgive sinners till he had receiv'd Satisfaction he lessen'd his Goodness which you say is Infinite Or if he would needs have Satisfaction yet why should the most Innocent Anaxanacton be expos'd to scornful Tortures in the stead of such as were notoriously guilty Although that Generous Prince was so good-natur'd as to offer it yet it was contrary to God's Justice to receive such a Cruel Compensation and it seems to have been too excessive an Anger conceiv'd against the Sins of the World which could not be appeas'd without a Sacrifice of Humane Bloud the Use whereof you did but now condemn in the Heathen Religion What Satisfaction was due I do not know but it seems to follow from your own Principles that Anaxanacton could not pay it for you acknowledge him to be a God and if you think to take off this Inconvenience by laying it upon his Humane Nature I must tell you that it could not make Satisfaction for the Defects of others because all that it could doe was but its own just Duty I am confirm'd in this Opinion of Anaxanacton's Death proceeded Antigraphus because I perceive but very small Effects which it hath produc'd towards the Melioration of the World since he left it If he had deliver'd the World from Ignorance by his Gospel and redeem'd it as you say he did from Sin by his Death how comes it to pass that many Nations are not acquainted with his Laws and that most of those Countries which have receiv'd that knowledge are as Wicked as those which have not Some of them complain of Anaxanacton's Discipline as a heavy Yoke and pretend that their Disobedience is necessitated because his Commands are so strict that they cannot be observ'd Whether this be true or no I know not but that they are not obey'd is but too evident by their contrary practices We see also that the World is vex'd with those Afflictions which you call the Punishments of Sin as Painful Diseases Devouring Plagues Bloudy Wars Intolerable Famine Implacable Death and Dissentions Irreconcilable entertain'd by those who though they glory in the Pretense of being Anaxanacton's Disciples yet having torn off his known Badge Mutual Love and despis'd his gentle Spirit all the World perceives that they have nothing but his bare Name and that they have so confounded his Doctrine by quarrelsome Controversies that they themselves can scarce tell what it is I doubt concerning the Truth of that Relation which you made of the Success which he had for a while and if I should grant it to be true yet I must tell you that it did scarce equal what hath accompanied the Designs of those whom you call Impostors some of which have gotten Victory over
〈◊〉 〈◊〉 〈◊〉 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 〈◊〉
〈◊〉 〈◊〉 Hope the Daughter of Eupistis True Faith Hope is the Expectation of the Soul in time to enjoy the Object of its Faith 203 Empsychon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Living or Inspired with Life In the II. Book it signisies the Rational Soul examining Doctrines by its discerning Faculties and approving for True and Good what agrees with them and the other Rule Grapton or the Revelation of the Divine Will committed to Writing See Grapton 103 Engastrimuthus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that speaks out of the Belly call'd also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of that immodest way by which the Pythones pronounc'd their Oracles This trick was used of old The Woman which Saul consulted is called 1 Samuel 28. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domina Pythonis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bottles because the Devil us'd to speak out of her swollen Belly as out of a Bottle and is well rendred by the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophanes bragging in his Vespae that he help'd other Poets to make their Comedies saies that after the manner of 〈◊〉 one that was famous for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. entring into their bellies poure forth Verses Some of the Heathens asham'd of this obscene business allow'd the Devil a more honourable place the Breast and call'd him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he spoke the same way that some late Juglers have us'd who form an articulate sound though those which are present cannot perceive that they open their Mouth Here it is put only for one troubled with Hystericall fits by which some in these dayes have put tricks upon the Ignorant 142 Enthusiasm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Inspiration by which Holy men of old were enabled to speak and do extraordinary things Here it is taken for the mere pretence to it by which device Religious Mountebanks have often abus'd the credulous world Eristes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contentious person 2 Eros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love 80 Erotocleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glory of Love 27 Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving by which name the Greek Church did properly expresse the nature of our Lord's Supper that Sacrament being appointed to make a thankful and honourable Commemoration of his Death 165 Euergesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beneficence the Twin-sister of Philothea or the Love of God 259 Eumenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benign 118 Eupathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is easily affected with things of a gentle Disposition 77 Eupistis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Faith or True Belief which is described Book IV. 201 Euprepon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comely or Decent In the III. Book it signifies one that was not inamourd with the gawdy outsides of Exosemnon yet abhor'd the baseness of Pseudenthea 131 Euprosopon a fair Shew from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that sets a fair face upon things 150 Eusebia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety 201 Euthanatus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Death the Happy close of a good Life 281 Exetazon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Examines or tries things It is here put for Inquiry and is therefore call'd Apiston's File because by ingenuous Examination and diligent Search we find out the Truth 103 Exorcista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conjurer Those which would see more such like Pranks or think those very uncouth which I have related concerning Exorcista in the III. Book may be satisfied if they will read a Book call'd Tres Energumenae Belgicae where they will soon perceive whether I or the Exosemnians have abus'd the Popish Exorcisms 139 Exosemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly Venerable which all grant that Church to be upon whom that Name is bestow'd 133 F FOrzario from Forza a Violent Person that makes Power his Law the Husband of Inganna Craft for Power associates it self with Cunning the better to accomplish its Designs 31 G GAlenepsyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Calm of Soul Tranquillity of Spirit one of those three invaluable Jewels which a true Lover of God doth possesse See Ommelion and Terpsithea 239 Gelosia Jealousy 2 Gnothisauton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy self I have call d the Governour of Tapinophrosyne by that name because the Knowledg of ones Self is the naturall Root of Humility 195 Grapton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Written the Revelation of the Divine Will committed to Writing See Empsychon 103 Gynicaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Womanish It denotes a man imprudently Uxorious 63 Gynopicrene from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Womanish bitternesse or feeble Peevishnesse 2 H HAmartolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sinner 199 Harpagus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapacious the Servant of Plutopenes Covetousness is usually attended with Rapine 24 Heautus one that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-interest which disturbs the common Happiness of the World 167 Hedonia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasure the name of the Voluptuous Queen of Piacenza 79 Hemicalus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half Good one that is in a small measure persuaded to be Vertuous 251 Hermagathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Mercury or happy Messenger 11 Hesychia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quietness Tranquillity 159 Hierographon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Scripture 206 Hydraula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Musical Instrument that sounds by Water 193 Hyla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter In the IV. Book it imports the Hindrances which arise to a Good man out of this Bodily state That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the learned Bishop in his Hymns so often praies against under the several names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Tempting Bawd the Corporeal Cloud a Dog that barks and bites the soul Tempests that rise from the body 197 Hylotes from the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the III. Book signifies the dull Sympathy which the grosly Ignorant have onely with Bodily things 121 Hypernephelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the Clouds no unfit name for such as take such wild flights of fancy that sober judgement cannot reach them One that speakes or writes Mysterious Nonsense 167 Hyperoncus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very Proud 155 Hypnotica from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sleepy Sleep and Idleness are the supporters of Ignorance 121 Hypsocardes 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 IConium from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image It is us'd in the III. Book to express that sort of Religion which is made
fit that you should die miserably who by perverting Justice have made others live so This the Duke said more willingly to give content to the people who loved Philapantas and forthwith he sent for Kalobulus and desired him to bring Erotocleus and Bentivolio assuring him that his meaning was only to be better inform'd in the late action and to make such reparation of Erotocleus his Wrongs as the late notice of them which he had receiv'd did require The Gentleman who carried the Message instructed them fully in the particulars Each of them giving thanks to the Divine Providence which takes care of the Oppressed they came to the Duke who condol'd with Erotocleus for the unfortunate death of his Worthy Father with resentment of his own losse of such a Faithfull Subject assuring him of the re-possession of his Lands and withall added that though he could not recall Philapantas his Life yet he would perfect the Revenge of his Death which was in part inflicted upon the Wicked Forzario and immediately gave order that Labargurus should be brought to his Tryal Turning towards Bentivolio he express'd the great Joy which he had for the arrivall of a person so Honourable in his Country as also a high admiration of his skillful Courage and much more of his great Good will which made him undertake such a dangerous relief of a wrong'd Gentleman and having signified much content in the death of one that was so unworthy to live he saluted Kalobulus much praising the constancy of his Love to his Friend in Distresse and his prudent conduct in the late Action As they were talking a messenger brought word that Labargurus was come The Duke accompanied with his chief Lords as also with Bentivolio and Erotocleus whom he desired to go along with him sate down in the Judgement-seat and caused Proclamation to be made that whosoever could justly accuse Labargurus should have free Liberty to do it Whereupon abundance of Witnesses of his unparallel'd unrighteousnesse silenc'd before with fear of his Power and frequent experiences of his Malice came in and spake freely against him some accusing him of the Wrongs which they had suffered from him others of such as he had made them do Justice complain'd that he had banish'd her out of the Courts of Judicature and the Assemblies of Merchants and commanded her to absent her self from all places of Civil Contracts Authority said that he had prostituted her to every unjust design Simplicity accus'd him for making a disgraceful show of her in his crafty undertakings Order laid to his charge that she was ever put out of place when it serv'd his Interest Equity affirm'd that she could never obtain leave to speak against the least quillet in Law Religion challeng'd him for defiling the profession of Holynesse with Covetousnesse for which purpose only he had courted her with a false Heart Some Widdowes which stood by alleged against him that he had made their Teares more Salt with the Wrongs of Fatherlesse Children On the other side Bribery confess'd that she was his Creature and had not been but that she was begotten by his Dishonesty Partiality acknowledged that she us'd to incline contrary to the right side for his friends sake Delay said that she would not have way-lay'd expedition when poor people expected her coming but that Bradion his chief Clerk bad her do it till he had got more money The Jury denyed not that they had often given wrong Verdicts but that it was by private directions from Labargurus Rapine excus'd her self that she would have been gone but that she could not get out of his hands False-witnesse testified against her self but added that she would have been silent but that she saw he loved not the Truth Revenge avowed that she was wearied and would have taken her leave but that he bad her stay for he could make good use of her Craft protested that she would have been asham'd to have shewn her face but that he help'd her to a vizard and sometimes gave her an old Law-book to hold before her Strife contended that she would never have come but that he sollicited her Power mantain'd that she would have omitted much which she had done but that he said it was right The surviving Witnesse call'd Pseudorces confirm'd his first acknowledgment that the death of Philapantas was plotted between Labargurus and Forzario and that he took a false oath with his Companion now dead against his Conscience meerly at their instigation and for a small summe of money which yet Labargurus never paid him The Duke astonish'd at these wickednesses Labargurus having before confess'd his Guilt he condemn'd him and Pseudorces to be hang'd both together upon one gallowes and that for a terrour to such as should succeed in Labargurus his place his Hands should be cut off and nail'd upon the seat where he had perverted right A little after Execution was perform'd the messenger which was sent for Inganna return'd with very unwelcome newes to wit that she had made an escape and though they had pursued her very hard they could not overtake her nor meet any that would discover where she was The manner of her escape was thus Argus her keeper one Evening being about to drink one came running hastily towards the Prison dore crying Fire Fire near to the Magazine of Powder make haste to quench it or else we shall all be blown up Argus fearing that Inganna had corrupted some of the House to play this wicked trick sets down his Cup near the grate of the Prison Window and hastned to assist the rest in preventing the danger which threatned them Inganna espying his Cup took her time and put therein some Opiate Ingredients which she carryed about her for ill uses The fire being quench'd by the Diligence of the servants Argus makes haste to his charge not knowing what was done and being more then ordinarily thirsty he drinks and sits down by the Grate But the powder working upon his Senses he falls asleep She takes the key of the Dore out of his Pocket quietly opens the Grate and pulls him in cuts his throat pulls off his cloathes and puts him in her bed and her own cloathes upon it which she had chang'd for his so locking the dore when it was dark went away No body at first suspecting her to be gone though they miss'd Argus especially because for two dayes before she pretended to be sick but when they could not find her keeper nor make her answer at the dore they suppos'd that she was dead But remembring that it was Inganna they suspected something worse and so breaking open the dore they found what had happen'd The Relation of this unfortunate Accident was troublesome to them all but especially to Bentivolio who had entertain'd so much Good will for others that he had a natural grief for their afflictions and he counted Inganna's Liberty to be one of the greatest imaginable and indeed no less a
while to adhere to their several parties but he was unwilling to divide himself from good men to serve any Humor being well assured that when they have made their petty inclosures the Divine spirit will flie over all their Hedges and converse with good men whether they will or no. Apiston saw so much of plain Truth among most of them that he knew would serve them to their most important concernments but that they spoyl'd the usefulnesse of it with Contention Intricacies and doubtful Controversies He was the likeliest to have been beguil'd with some that extremely reprov'd the want of Charity and exhorted men to Brotherly Love but having opportunity put into their hands to expresse it towards others which needed it sufficiently they being also entreated to do it confess'd that the Principle was excellent in it self but that their difference from them in judgement had made it hurtful for them By this he perceiv'd that their Charity was but Self-love and the extent of their Kindness bounded with the circuits of their own Faction This was a pitiful disposition and infinitely below the true height of his generous Temper for he is so clearly illuminated with the Divine Light and hath his Passions so regulated and sweetned with true Love that he hath an excellent sympathy with God and all Good men and setting before him the universal Charity of the Father of the World he hath a most affectionate Regard to the concernments of All and never thinks himself more honour'd then when he can procure their good But as he engag'd himself in action to bring to passe the Intentions of his Good will he was so push'd with severe Falshood and so thrust with bitter Envy that he could not quietly passe the streets and therefore to prevent mischief he retir'd into a corner there to expect better times He will be shie of you at your first Arrival but you must be content with that for he is no trivial person and will recompence these appearances of Incivility with the advantages of a most desirable Friendship and in particular he will give you a full notice of Vanasembla When Eupathus had proceeded so far he took a small Tablet out of his pocket whereupon was written in Greek characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of the words was a prohibition of rash belief which Eupathus and Apiston counted a great signe of folly And quoth he if you find my Friend make scruples of giving you reception present to him this Tablet Here was a rare Encounter of mutual Affection for as Eupathus by their Converse had discover'd the Travailers to be Excellent persons and was very unwilling to lose their Company yet by reason of the Love which he had for them was careful to tell them whatsoever might make for their Happinesse when they were gone so they receiv'd so much pleasure from his 〈◊〉 that they found themselves most willing to stay when they were going But as the Design which they had undertaken requir'd their Departure so it made Eupathus to neglect the consideration of his own losse and to dismisse them to accomplish their intended Journey It was not long before they came to the borders of Vanasembla but by reason of some intricate turnings they had gone a little out of their way vvhich they soon perceiv'd for having once miss'd their directions they knevv not vvhither to go As they vvandred up and dovvn they stumbl'd upon the company of a great fellovv call'd Megabronchus vvho vvas a Vanasemblian but had been taking his pleasure among his neighbours of Piacenza He vvas quite of a different temper from that of Apiston for he could svvallovv any thing that vvas svveetned vvith profitable considerations and express'd a great indignation upon their naming Apiston by vvay of enquiry to knovv vvhere he dvvelt No body can tell quoth he for he hath forsaken us in Vanasembla and retir'd to a private life He pretended a great offence taken against our Customs and Opinions which are so excellent that they are grown the very Rule of Perfection from which nothing can be taken to which nothing can be added It 's true there are some different Sects amongst us but I mean that which I am of Apiston is of a squemish stomack he will believe nothing unlesse he have reason for it He doth give all honour to the book call'd Hierographon but he will be his own Interpreter and though fourscore or a hundred of our Way resolve concerning the determination of a Controversie he doth not think himself bound to believe our definition because we have not an Infallible Spirit I confess he is of a peaceable Temper I could never fall out with him because he would never give me leave though I had a great mind to have quarrell'd with him by way of Reproof His Conversation is holy as far as I could discern but some of my acquainrance have declared great suspicions concerning him but they would not tell me the particulars It may be they had received some informations against him and at present do distrust the truth of them or are guilty of some Infirmities themselves that make them a little more sparing in their speech However I do not like him neither do I desire to be seen in the company of any that frequent his house for that may turn to my prejudice Urania and Panaretus were willing to listen to Megabronchus his talk the rather because he gave them a taste of Vanasembla and they were willing to detain him a while longer in their Company that they might take off his most groundlesse disaffection to Apiston not only having the engagement of good information concerning his Worth but perceiving the Allegations against him to be pitifully insignificant Panaretus therefore as they went along between two Banks where he could not well part from them told him that they were as unwilling that he should receive dammage in their presence as that an absent man should be wrong'd in his Good name whilst they were able to help it and that they hoped they might easily prevent if he would but particularly bear their talk as long as they had willingly given eare to his discourse Megabronchus consented whereupon Panaretus having minded upon what particulars he had grounded his Accusation and taking notice that he had unawares said many things in his defence made a short answer to what he had so highly applauded in his own party and accus'd in Apiston as bad or lessen'd as good It s true quoth Panaretus that you think very well of your own Sect I cannot blame you no doubt your Adversaries do so of theirs But you have acknowledged your selve fallible and therefore you cannot give any infallible assurance of your being in the Right in every thing you are men and so may give so much to your Idiopathies that may biasse you out of the way of Truth you cannot but acknowledge this to be true and if it be you ought not to be angry
to come out and go to thy kennel I command thee again and charge thee to leave her Body and Soul for evermore This sign being given with great Show of Unwillingness the Spirit went out obediently that is to say the Woman ceas'd to act the Devils part any longer the Fit being ended which she was loath to begin again But some knowing persons which were present were almost split with laughing to see how gravely Exorcista acted the Conjurer and how pitifully the simple Vulgar resented the Mormo's case Exorcista being gone Panstreblus took his turn and pretending to be awaken'd out of his sleep with Frights he began after a ranting manner to discourse of strange Visions which were brought to him by the ministry of Heavenly Spirits and related the names of divers Angels that talk'd with him in his sleep though his Visions were only sick Dreams which had deluded his Fancy So Children led by the strength of Imagination see the forms of all things in the cloudes sometimes Men sometimes Lions and as the Vapours are differently modified by several circumrotations of the Aire seem to see strange shapes of things and wonderful actions So madmen relate uncouth things which had no Original but the Dyscrasie of their own brains and sick people in the heights of distemper not without great self-admiration talk things which trouble their sober attendants and of which they are ashamed when they come to themselves This Distemper was not such an unblameable Infirmity nor accompanied with any plainnesse for he accommodated all the extravagancies of his Fancy to such Principles as he had entertain'd in his foul breast which was polluted with the worst of Crimes Pride and Lust. The first thing of which he made mention was a Commission from God in which he was autoriz'd to be the Reformer of the degenerate world which really stood in as much need of Reformation as there was little hope that such an Instrument should ever effect it and that when it was made better according to those excellent Lawes which he had receiv'd to be the Pattern of its amendment he was to rule over it as Universal King and promis'd great felicities to those humble fools which should lend their help to place him in his Throne After this he began to declare some parts of his Vision which was wholly fram'd in a subserviencie to his forementioned design It was reveal'd to him as he said that all old things must passe away and amongst the rest the Kingdom of an ancient Prince call'd Anaxanacton which he confess'd to have been very glorious in all respects except that it was Carnal but that his own should be Spiritual and as far rais'd above the Light Righteousnesse and Love of that poor State as the Sun excels the meanest Star Then he cryed down the Prophets for old Fools the Apostles for simple Fishermen He exploded Reason as a meer Carnality and the Scriptures as a Dead Letter and stuck not to affirm That the World for sixteen hundred yeares and more knew very little and before that nothing That he was designed to undeceive the Nations for which Work he was inabled by a Light through which he saw the Trinity and plainly discern'd the Three Persons with his bodily eyes and that they appear'd unto him like a great Triangular Glasse in which he saw All things That now the world should be happy for he would show them the deep Mystery of those things whereof before they had but the bare History and that by the power of this all glorious Light they should be restor'd to a new Liberty of Soul and Body Then he magnified Two principal Beams of his Seraphick light which he commanded them to behold with the eye of Superintellectual Faith One was That the time was come when the difference of Good and Evil was to be abolished and that it was occasioned only by a foolish eating of Apples and supported in the World so long by ignorant Conceit there being no Evil but in Opinion and every thing is good to such as think it so It 's true he said that puny understandings were not capable of the privilege of such sublime knowledg and that they must continue to make a scrupulous Conscience of Right and Wrong because the weakness of their minds permitted them to understand no better but that Morality is founded upon the bottom of Humane Nature and that the Reasons of Good and Evil are Eternal and Indispensable interwoven with the Essential Constitution of a Reasonable Soul that they are derived from above and that God loveth Righteousnesse and hateth Iniquity and that they poor worms are in some measure like him by the participation of holy dispositions but because of this incapacity he said they must still be kept clogg'd with their yokes about their necks but that all which partake of his Spirit should presently be rais'd into more sublime thoughts which should immediately deliver them into such a freedom that they might do what they pleas'd without sin and bring down the Divine will to a correspondence with their own even in the lowest Appetites in all those motions which Scrupulosity calls Irregular it being as he said a Foolery to think that they had received Appetites whose satisfaction was a sin let it be perform'd what way it can and that the talk of Higher and Lower Faculties was a Rag of old Ignorance and that it was a jejune piece of Philosophy to imagin that one Faculty is to regulate the other in its satisfactions for the Measure Manner or any other Limitations or to make preference of one sort of satisfaction above another forasmuch as each Faculty the Soul and Body and all things else were God in Various forms His other Principle was That all things move by the Lawes of invincible Necessity and that now they ought to understand the foolishnesse of the doctrine of Choice and wisely to give way to the all-commanding force of Destiny as to the irresistablenesse of a mighty stream which would carry them along with it into the Ocean of Blessednesse whether they would or no. He talk'd also of invisible wires which draw men along in all the course of their Actions and Passions He revil'd Exhortation as the greatest cheat in the World and said that nothing was so fabulous as those Discourses which make people believe that they have any Liberty of Will It seems Panstreblus could not see that this stupid Philosophy destroyes the liberty which is rooted in the essence of the Will and would have us take it for a special Excellency in the Soul that it is cheated into a false Belief of innate freedom But he car'd not though he made the vertuous complyance of holy Souls with the Divine will a meer Nullity and cast an universal blur upon the doctrine of Obedience He rashly cut the nerves of Industry by setting the most generous indeavour but in the same Rank of Desert with the most sluggish Idlenesse and by his
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
that which it needs not he sets Love for a Sentinel at its own dore to keep out all things which offend the Beloved or seek to invade his Portion And in the discharge of this office is vigilant and curious How disdainfully hath it repuls'd other Loves when they have been so bold as to make unworthy offers How have I seen it make other sorts of Lovers to blush as they pass'd by upbraiding them with the indignity of those inferior Objects to which they had devoted their affections with an injurious neglect of God who is so inexpressibly worthy of Love in himself and to whom all the World is infinitely obliged How disconsolately have I seen poor Tentations sneak away after Love had mortified their vain hopes with smart denyals How clearly hath Love convinc'd many of her erring friends of their great Folly in giving away the Affections due to their Maker to those things which are not able to requite them and of Insolence too whilst to his disparagement they court every trifling Vanity before his face By which I understood that the safety of the Divine Honor was much repos'd in the trusty Valour of this noble Champion But I will go no further for whilst I look upon this Sacred Vertue as descending from Heaven glorifying the Understanding uniting the whole Soul with God either clasping about the Best Good or kneeling before the Throne of Mercy or serving his pleasure to whom all things bow I am so far from retracting what I have said in the praise of Divine Love that if I knew how I would encrease it with more Eulogies As there is no Goodnesse comparable to God's aboves so below there is no Affection equal to Love nor indeed any Goodness or Affection but Divine Love It may be 〈◊〉 you had some expectation that I should have spoken with some Reflexion upon your Discourse made in the praise of Charity But I shall excuse my self for neglecting all Comparisons because I think that such as heartily magnifie the Love of God can never speak against Charity I find it in such strict Union with the Love of God that I judge it an Inseparable Effect of that as an Excellent Cause a Peculiar Instance of its incomparable Power a rare Counterpart of its Amiableness an honorable Companion by which its Worth is made known and a plain Verification of its undeniable Truth Since Loveliness is the first-born Property of Goodness it may be next best to Imitate but it is best of all to Love Whatsoever is first discern'd to be worthy of Love is afterward for that reason judg'd fit for Imitation Some have fancied that these two Graces are what Nature hath made you and me Twin-Sisters and 〈◊〉 they be let them alwaies go together as you and I do hand in hand When Philothea had made an End Urania with no lesse grace then if all the Vertues had bestow'd their Ornaments upon her began after this manner It is a thing too apparent to receive the least shadow of doubt That it is a very difficult Task to determine a Cause which two such Advocates have pleaded Each of them being endued with rare abilities of Learning and Wit and furnish'd with Subjects that justifie the Hyperboles of Praise must needs make what they say very hard to be answer'd Whilst I was rapt into admiration of their most excellent Speeches methought I saw the Vertues themselves glad to be so nobly patroniz'd and though they wondred how they came to be at such ods as to be oppos'd in the distances of Comparison yet they were not displeas'd that by the transcendent skill of their tutelar Professours they were both made Incomparable I am beholden to my good Genius for sending me a Dream last night which whilst I call to mind methinks I see it was his Good will by that to prepare me for the discharge of this honorable undertaking unto which I confesse my self inferiour and to make that Task easie which otherwise I should have judg'd impossible I dream'd that I did contemplate the face of the Heavens and seem'd to see Two Suns encircl'd with mighty lustres and as the wondring Spectators were making guesses and laying wagers which was the Parelion and that was hard to say their Glories were so equal any body would have thought that God had made another Sun just like the first or else cut it into two pieces with the convex sides towards us But after they had well satisfied the Curiosity of the beholders with so strange a Novelty they made the wagerers part stakes for the Two Suns accosting each other in nearer distances at last United themselves into One body and doubled their Splendours in the single Globe of Light which they both made and glorified by their Conjunction Whilst I meditate upon the Two divine Subjects of this dayes Discourses I see two Intellectual Suns at once display their beauties before me when I view each of them apart I think them both without Compare and when I look upon them both together they do so dazle my eyes with their vigorous Rayes that I know not which to prefer But if you will have a little patience I hope they will unite their beams and take the praises which I must give to each in a joynt Encomium Vertue is not a thing to be pull'd in pieces no not in Thought being not one single Member of a Body and so valuable according to the handsomeness of its particular Form or Convenience of its distinct use but an entire Body constituted of many well-proportion'd Parts by which when all are fitly joyn'd the Whole is made up and the Nature of Vertue doth so essentially consist in the Integrity of all the Parts that if any of them be wanting the Body is so maim'd in its Composition and so lam'd to action that it is esteem'd no other then a deform'd Monster The Whole were not the Whole but for all the Parts and the Glory which the Parts ascribe to themselves is that they contribute to make up the Whole So in the Composition of a delightful Harmony the Thirds and Fifths have no lonesome consideration for which their Sweetness is admir'd by the ravish'd hearers but they receive their praise as they are blended together with other Notes in reference to which they become Thirds or Fifths and by whose tunable concurrences they are inabled to grace the Song The Soul accomplish'd with many regulable Faculties is the Subject of Vertue which is content that it should be honored with her Name and Relation if none of them be Irregular but she allowes not any person the Denomination of Vertuous unless he Understand Affect and Act according to her respective directions Her Dominion is Universal and her Soveraign Empire consists in this that no Subject disobey any of her Commands neither is that a Tyrannical Power for there is nothing Unjust in the Government of Vertue nor any Precept so mean that it is worthy to be trampled
People apt to admire whatsoever is strange thought some invisible Power must needs inhabit such Solemn Places their Devotion received a natural nourishment from their Eyes Of these effects their Idolatrous Guides could easily make application to what Object they pleased the Worshippers being extremely ignorant But Theander who knew how to make use of every thing had vertuously improv'd these natural advantages both for himself and his Neighbours who were willing to be relieved from the oppressive load of Secular life and knowing that they must needs lose God where they cannot find themselves would earnestly long to retire frequently to this pious Solitude where they were restored to the use of their own better Powers and tasting there the fresh delights of the Divine Presence would be unwilling to descend from this holy Mount into those lower Grounds where earthly Vapours alwayes rise and usually stifle and choke the delicate sense of the Soul When I think of Theander and I often think of him I cannot but wish to be in some such place The Noble Travellers visited this Chappel every day and spent a great part of their time here in the Grove and the Garden-house which beside the other Conveniences forementioned was accommodated with a flat Roof which being covered with Lead and incompass'd with Ballisters gave 'em leave to walk where they enjoy'd the Pleasure of two fair Prospects Upon one side they had a view of the Higher Theoprepia shewing at a good distance like a pleasant Landskip In the way to it they beheld the whole valley of Elpicale and at the further end of the Dale the fair Haven Kallolimen and the famous River Lampromela which parts the two Theoprepia's At Kallolimen an old Ferriman call'd Euthanatus by order of the Prince of Theoprepia gives constant attendance to transport all Passengers which come through Biocalon over the River Lampromela I have not yet receiv'd a perfect notice of the particulars which make up this Excellent Landskip and therefore I must crave your Pardon good Reader that I pass it by with such a short Narrative From the other side of this Roof they look'd into that part of Theriagene where stood the great City Plutocopia This was removed from Theander's seat to such a distance that it was not discernible without the help of a Prospective-glass Bentivolio perceiving it to be very large desired Theonoe to give them a Description of it and to inform them concerning the Customs of the People I shall the more willingly obey your Command answer'd Theonoe having received Intelligence concerning it from a kinsman of mine who came to visit us not long since being just then return'd from Plutocopia whither he had travell'd to acquaint himself with their manner of Life It was call'd Plutocopia by Taraxion the Son of Mataeogenes who built it It is not far distant from the Proud City Hyperenor whose insolent Example the Plutocopians do but too much imitate It is 〈◊〉 upon an Isthmus or narrow Bridge of Earth lying between two vast Seas which do continually beat upon it and every day wash away some part of the Land with their impetuous waves There is nothing very remarkable in this City but an unspeakable Industry which they bestow only to get Riches Their Coin hath no Image upon it but is only inscrib'd with two words Chrysus being stamp'd upon one side of it and Tapanta upon the other The Device is not improper because it doth significantly express the vast apprehensions which they have of Wealth They understand no other Happiness but that which they can measure as Hannibal did the Romans Rings by the Bushel They bestow upon themselves for Recreation some of the most feculent sort of Pleasures for they vouchsafe to be drunk sometimes at a gluttonous Feast A vertuous Person is reckon'd among them by the number of Servants which he keeps the Acres of Land which he possesseth or the Ships which belong to him Charity is esteem'd a capital Foolery Humility and Modesty are confined to the houses of the Poor The Inhabitants are all either unjust themselves or Oppressors Heirs Ingenuous Arts have no place amongst them They think themselves incomparably learned if they understand the Tongues of Trade and have some little skill in Courtship They never tasted any Liberty of Soul and are at last so extremely in love with their habitual Slavery that they will neither open their eyes to look upon Truth nor hearken to those which offer to shew them their Errours They take it as the greatest incivility in the world for any to attempt the change of their Opinions The truth is having bottom'd the Designes of their Life and their expectations of Felicity upon Erroneous thoughts wise Counsel would but disturb their Peace Some which have calculated their Latitude report that they are situate in a Climate which lies many degrees without the Tropick of Vertue The Youth being never acquainted with any other methods of Education but to learn how to get and keep Money do usually so improve themselves in that Art that they are able to cheat their Fathers and in a short time they do so exceed the bounds of Covetous desires which were set to them that they will frequently complain that their over-grown Parents do not die soon enough In point of Marriage they are contrary to the Genius of other Lovers for in Plutocopia no young Virgin hath so many Suitors as a rich old Woman with three Teeth Those which are beautified with a good Fortune especially if they be not likely to live long though they be really very ill-favour'd are there esteem'd more handsome then an Exquisite piece done by Titian or Van-Dyke They are very uncivil to Strangers hoping by this means that they shall be freed from the chargeable trouble of entertaining such as come from other places They are infinitely suspicious of their Neighbours and upon small occasions magnified by Jealousie and false Reports will fall upon one another after such a cruel manner that one would think a Civil War had happen'd amongst a swarm of Wasps They are perpetually Litigious and drag those to the Law whom they have injur'd It is no wonder for it is their Principle to believe that they ought to hate another for ever after they have once done him a Discourtesie They are so exceedingly ingrateful that those few and they are but few which doe good to others are so far from hoping for a thankful requital that they fear a mischief from none more then those whom they have reliev'd They are alwayes gnaw'd with Envy repining at that which they call the Happiness of others which is Great Houses Beneficial Offices Much Plate Brave Furniture Rich Coaches High Diet Gallant Clothes and Large Gardens They commonly make so much haste to be Rich that by a too-eager Prosecution of their cross Designs they hinder not only others but themselves like people in a Throng who thrusting each other forward with an indiscreet haste to get out
Cabbin but given us leave to walk upon the Decks or below at pleasure but it were a simple thing to imagine that he would not steer to his Port or that our inconsiderable Motions should hinder the Course of his Ship or that he would not punish us ashore or reward us according to our Deportment a-shipboard But since Vertue is Good replied Diaporon and God loves it and Goodness is the Happiness of Men and God as you say doth not envy us to be Happy I think he ought to have found out some way to have made all men Good You dispute boldly said the Prince with a smart Accent and if you made these Pleas in your own Name I should think you very proud Good Butter-flie venture not too near the flame lest you burn your Wings Sober men have alwayes acknowledg'd that Modesty is no where more necessary then in divine Inquiries and that these Speculations have such bounds set that none can attempt to pass them with more discretion then venture over Precipices because God's Understanding is as far beyond ours as his Power transcends all that we can doe However this I say to your Objection God hath appointed a way to make men Good but you do not like it You would have had a Man made something else then that which he now is Humane Nature is Good and therefore God cannot be blamed that made it But it might have been better you say You may doe well to be angry that men are not Gods But you will doe better to say since men are Good by God's Gift and may be better by their own Industry through his assistance which he is alwayes willing to give if they be bad let them not blame God but themselves We must not demand what we please of him that ows us nothing and it is extreme folly when we have enough to be discontented because we have not more What though God could have granted such a privilege to Man that he should not have been capable of being deceiv'd yet you cannot justly quarrel with him for not doing it but are bound to return thanks to him for that sufficient knowledge of Truth which he hath bestow'd since God was neither bound to make us or give us any thing But you Diaporon would have some Method of Melioration which should make men Good whether they will or no if I may speak so absurdly and I suppose you have a mind to ask if you would speak plain why God doth not shew himself so visibly to men as to make it impossible for them to question his Being and why he doth not work Miracles every year to convince Atheists You care not for Converse with God unless you may determine the Manner of it But you should remember that it is a high favour that we have leave to approch to Almighty God in any way that he will appoint The Divine Wisdom hath made choice of an Ingenuous Faith as the Foundation of all entercourse with Eternal Truth and that Principle doth then declare its Nature and Power where sufficient Causes of Belief are given though they are not such as do compell our Assent or leave no room for Doubt if men will pertinaciously endeavour to cavil against the Truth Religion ought to have a Prudential Bottom because it is a Rational Worship of God and cannot consist except it be supported with Reason but it hath no such Motives as to force obedience from the most Wicked If God should appear in his Glory it would amaze men into belief by sight and if he should so extort submission from his Creatures they would have nothing left whereof they could make a free-offering to him Let me desire you Diaporon to consider what an Indecorum it were to change the Method of Vertue which God hath put God hath promis'd Happiness to mankind upon fair Terms for he hath made Vertue the common Rode to it which is smooth and agreeable to our Nature Is it not then unreasonable that they should come to the Journey 's end which decline the way Is it unjust that those who have indispos'd themselves for a happy state should afterward meet with such things as suit their Disposition How can they hope to receive a Crown which never did any thing worthy of it It is more patience then they deserve that God bears with them till they Trifle away 〈◊〉 whole Life especially having frequently perswaded them to the contrary Since God pleaseth himself with the Ingenuous converse of some few which love him of choice he is not to be blamed by such as do not devote their Souls to him because as he doth an infinite Courtesie to Holy Souls whilst he takes pleasure in them so he hath highly deserv'd of those which are undone because they have misplac'd their Affections upon mean Objects Here Diaporon replied But since Dear Prince it is our Interest to be Good and God is most Gracious in his Nature and knows that we are very weak it seems congruous to those Considerations that he should have made the Method of our Happiness easier by taking out of our way those Tentations which sometimes make us sit down and sometimes lead us aside Sure Diaporon said the Prince you have a great love to Idleness or else your Temper is more Cowardly then I imagin'd Would you have thought it better if God had made us without Faculties or since they are bestow'd upon us do you think it fit they should be useless You find fault with this World because it is not a Stadium where men receive the Prize which never run for it If you had not fond Passions you would not desire that men should be rewarded for doing nothing Is it a thing worthy of God to bestow Felicity upon such as will doe what they please and slight the Observation of such Directions as he hath declar'd to be the only Means allow'd for the obtaining that excellent End You would have God govern the World by such Rules as suppose Men to be scarce anything How came you to be thus soft Diaporon Will you not keep your way when you travell if another Rode cross it Will you leave off your thoughts of going Home because you see handsome Inns by the way Hath God commanded us any thing but that which is Good Hath he forbidden us any thing but that which doth us hurt We may enjoy what pleaseth us so long as it is profitable he hath made our Bound only where it is not to our benefit to go further and shall we be so unthankful and stupid as to call it a Tentation that we have not leave to doe our selves a mischief If in any thing you take pains doth not the pleasure of a Vertuous Industry and the great Reward which is promis'd infinitely exceed your small Labour What are you afraid of Alas the Rose-bush hath prickles upon it you are sorry that God hath made any thing that doth bite Coward if some things have
Arms fled to his shame perceiving that he had been more bold then wise was infinitely perplex'd since by a most undesirable Experiment he was assur'd that he was to expect now another ghefs Antagonist then the first Adam and encreas'd his Torments with the Fears which he entertain'd and by which he too truly presag'd the loss of his Usurp'd Dominion For this Victory was but a prelude to Anaxanacton's future Successes who had frequent occasions to renew his Quarrel with this sort of Adversaries by reason of the constant Residence of Asmodeus and his Complices in the Country where Anaxanacton was born which they had in a great measure subdued to their Obedience and where they gave diligent Attendance lest they should be dispossess'd by this potent Prince Some of those cruel practices by which they express'd their malicious Power gave a fair opportunity to Anaxanacton to make him self known For that great Abaddon and those desperate Legions his Fellow-devils having receiv'd a permission to inflict some sort of Punishments upon apostate Humanity took a base pleasure in afflicting the Bodies of Men and Women with painful Diseases in disturbing their Understandings by indisposing their Brains and rendring them ridiculous and troublesome to their Neighbours by extravagant Deportments This merciful Prince well knowing the unreasonable Malice of these damn'd Spirits for they tormented those whom they had made to sin and being fairly invited to shew the Authority which was given to him for quite contrary uses as the rightful Lord of the World he commanded these impudent Vassals to be gone to leave off this Devilish Trade and cease in festing those places which the Saviour of Mankind had chosen for his abode The muttering Fiends obey'd and trembling at the sight of their Judge entreated him that besides this dismission he would not adde to their present or accelerate their future Torments Anaxanacton to shew that he came not into the World only as the Devil's Enemy but the general Friend of Mankind express'd his affectionate Assistance in reference to all their Necessities and verified his sacred Office by a constant performance of beneficial Miracles sometimes feeding maany thousands of hungry people who travell'd far to seek the Cure of their Diseases whom whilst he heal'd and nourish'd he did at once in two Instances shew both his God-like Pity and Divine Power His Patients shall I call them or his Guests could not but say If this be not He it is in vain to expect any other Saviour for when he comes will he be able to doe more then multiply our Bread with his Word and to diminish our Pains without any other Medicine But as if the curing of the Sick were not a sufficient Demonstration of his Divinity he rais'd the Dead also and indeed gave so many satisfactions to Men that they had no more sorts of Proofs to demand Which way shall Omnipotent Wisdom give Testimony to the Truth which his Messengers deliver if Miracles be no Assurance And what Wonders would content us if we think it is but a small matter to create Food to restore Health to return Life only with speaking of a Word And though the last instance of his Divine Power was liable to be question'd by those who being carelesly Incredulous or wilfully Malicious might pretend to think that no strange thing was perform'd since they were not assur'd that those Persons were dead whom he was reported to have made to live the second time he justified this and all his former Miracles as lesser things by one so great that it is beyond all Reasonable exception For when his inveterate Enemies had nail'd him to a Cross which they were permitted to accomplish not for the Satisfaction of their own Cruelty but for the Reason which I fore-mention'd and for which Villany they were severely punish'd his Death was accompanied with wonderful Accidents for the Veil of the Jewish Temple which guarded the most Holy place from common Eyes was rent from the Top to the Bottom and shew'd both that the hidden meaning of the Mosaick Discipline was now reveal'd and that a free Access into God's Presence was allow'd to Mankind by the Death of this great Mediator who by this Oblation enter'd into the true Heavens as a fore-runner for all good Men. The Earth quak'd the Rocks were broke in pieces the Tombs open'd the Dead came forth of their graves signifying plainly that the Lord of Life was Crucified by whose bloud the Dead should be restor'd to Life The Sun put on a Robe of Darkness by an Eclipse naturally impossible and the whole Heavens in just sympathy vested themselves with Sables whilst observing Astronomers who knew that this Defect of Light was not caus'd by the ordinary Interposition of the Moon concluded that the most noble Luminary suffer'd in Mystical Sympathy with some great Affliction which either Nature or its Author at that time endur'd And after they had thus taken away the Life which they unjustly hated and made sure as they thought of his dead Body by putting their chief Governour 's Seal upon his Tomb-stone and set a guard of Souldiers to watch his Corps he rose out of his Coffin as he promis'd the third day roll'd away the Stone which was the Door of his Prison and went forth without asking leave of Pilate's Goalers and left his Ministers the good Angels to fright his Keepers from their vain employment and to assure his Victory over Death to his old Friends who he knew would not fail to perform what further Obsequies belong'd to his Funeral to some of which he himself presently appear'd alive both to requite the Constancy of their Love and to strengthen the Weakness of their Faith But judging those few not Witnesses enough of so Important an Action nor one Visit a sufficient Proof of so great an Accident he shew'd himself to his Apostles many times and once made himself visible to five hundred Spectatours who had no only leave to touch him and to talk with him but he continued his Converse as long as his being upon Earth was needful to confirm the Belief of his Disciples Then having other Affairs to negotiate for them in Heaven he ascended in their sight to receive that Glory which was the due Reward of his humble Obedience and to teach his Followers to aspire after his Presence in those Celestial Regions where he assur'd them that a place should be provided for all that were obedient to his Counsel I must confess now said Eugenius you have given such a satisfactory Accompt of this Generous Prince that instead of the Doubts which I entertain'd at the beginning of your Discourse I am surpriz'd with an Admiration of the whole Story and I think it not more Extraordinary in any part then Rational in the Contexture of the whole and the assurance which is produc'd in my Mind concerning the Truth of this Relation makes me suppose that some strange things happen'd upon Earth after Anaxanacton's
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
a warm Sun whilst Anaxanacton's Subjects wearied the Malice of their Tormentors with an unconquerable Patience and by the generous Testimony which they gave to Truth reconcil'd their mortal Enemies to the belief of that which they persecuted and to a most sincere Love of those whom but a little before they perfectly hated If Mahomet had made use of no other Means to serve his Design his Name would long since have been forgotten in the World but as his Religion in which he craftily made an honourable mention of Anaxanacton is contemptible in it self being a kind of Cento made up of Rites stollen partly from the Jews partly from the Pagans and some borrow'd from the Christians he fill'd it with ridiculous Fables absurd Stories perswades Obedience with obscene Promises and expresseth a base Condescension humoring the lowest sort of Life the worst of Men willingly observing his foolish Orders whilst they pleas'd themselves in hope to be admitted at last into a brave Seraglio for their Heaven and instead of Paradise to be put into a Gynaeceum Yet the subtil Lunatick perceiv'd that this would not effect what he aim'd at without the use of Arms and therefore as soon as he had multiplied his Disciples to a competent Number by fraudulent Arts he betook himself to Force and so order'd his way to make Proselytes that those whom he endeavour'd to perswade to his Religion saw that they must either die or be Mahometans Which is enough to shew the lowness of the way by which that cheating Arabian made his Attempts upon the World in comparison of the Celestial Method by which Anaxanacton's successes were obtain'd But since he became Master of his Designs by politick Stratagems and force of Arms and extended his Victories to the distress of Anaxanacton's People lest you should think this a sufficient Reason for venerable thoughts of that Impostor I must tell you that you may as well think honourably of the Devil and conclude that the Worship which was given to him in former dayes was Rational because he is a Cunning and Powerful Being I must also let you know that that Fatal Accident his unhappy Invasion of Christendom is a Permission of the Divine Providence of which we may easily give an Accompt For as it was but fit that the degenerate Jews having revolted from the Ingenuous Simplicity of their Ancestors should be punish'd by the Romans especially since they rejected and murther'd the promis'd Messiab who came after he had been long expected according to many Divine Predictions so it was just that false Christians should be chastis'd by the insolent Turk for Apostatizing from the true Faith and sincere Obedience of the Primitive times and I heartily pray that the growing Sins of the Western Europe may not make way for his further Progress into these parts of the World Because you question'd as I remember added Bentivolio still addressing himself to Antigraphus the whole Story whereupon all that I have said is grounded it is necessary as a Period to this Discourse to assert the Credibility of that Holy Book in which it is written Before I attempt that possibly it were not amiss if I should crave leave to ask you the Reasons for which you doubt of it and to desire you to say what would assure you of its Truth if your demands were answer'd But because that would extend this present Entercourse beyond the bounds of that Time and Patience which this worthy Company can allow I will give you a short Accompt why I believe that Story to be true and if you be satisfied with my Arguments I shall save you the labour of propounding any more Scruples This History is verified by all the Evidence of which such a Truth is capable For when Matters are question'd whose Truth depends not upon a Demonstration fetch'd from the Nature of the things themselves which makes it self manifest to all men upon the first view we must seek for Proof in good Testimony and we have sufficient witness to prove that there was such a Person as Anaxanacton and that the Narrative of his Life written by his Friends is a true History It is absurd to expect that our Saviour should be born live die rise again and ascend into Heaven in every Age neither is it necessary that God should repeat his Miraculous Testimonies continually having done it very often and convey'd the notice of those Assurances to posterity by the Records of Eye and Ear-witnesses If this be not a sufficient Evidence future Ages can never hope for any Proof of what was done in former dayes Since this sort of Demonstration is all that ought to be demanded I shall give you that Satisfaction in which you ought to acquiesce by shewing that all which I have said was done in the Presence of unexceptionable Witnesses In the Books of such as were his mortal Adversaries and therefore willing to have buried any thing which might keep his Remembrance alive in the World we find the mention of his Name and have receiv'd from some of them a Description of his Person None of them denies that he was famous for Miraculous Actions and when they desir'd to lessen the great Reputation which they reflected upon him they endeavour'd it not by affirming that he perform'd no such Works but by transferring the Effects which were really produc'd to less-worthy Causes not daring to call them Impostures but either Magical Actions or things deriv'd from Astral Influences and which had been equall'd by others They have recorded the Manner of his Death the Time and Place of his Suffering have told us the name of the Judge that condemn'd him and under what Roman Emperour they have acknowledg'd the vast Numbers of his Followers and grant that after his Death the World was fill'd with an Honourable Estimation of his Person and express'd the fear which they had lest his Doctrine should prevail upon the Faith of the whole Roman Empire and therefore made severe Edicts and inflicted cruel Punishments not only upon the Principal Converts but innumerable Multitudes of all sorts of People to stop its Growth They confess'd the Innocent Manners of his Disciples and bore witness to the constancy of their Loyalty to Anaxanacton They have let us know how punctually his Prophecie was fulfill'd in the Destruction of that People which first rejected him the Ruine of their Temple and City notwithstanding the Endeavours of some Emperours who desired to have hinder'd its Accomplishment both by preventing the Dissolution and attempting the Restauration of those famous Structures In short some of them have also acknowledg'd that the Holy Bible which did more fully relate these things and in particular give notice that when Anaxanacton was born a God descended from Heaven to restore the World to Happiness is a most Venerable Book This Testimony is not inconsiderable because we have it from those who besides this one courtesie which they never intended as an Expression of any Good will did
all Persons who were capable of Consideration that he not only perform'd such Miracles as are undeniable Testimonies of a Divine Power but such as they pretended that men ought to take them for a satisfactory Assurance and also verified those Antique Predictions which concluded him to be what he said he was yet they wrought no Effect upon such as were indispos'd by the Love of Sin to acknowledge one sent from God who was a severe Reprover of their Vicious Conversation Anaxanacton observing the reason of this Unbelief told this sort of Persons that though one who was dead should return from the other World yet he would not be able to perswade them that there is a Hell where such as they were are punish'd Since we know this why should we be astonish'd at the most obstinate Incredulity If the Jews gave not credit to their Eyes why may not the Gentiles disbelieve their Ears Besides this we cannot but take notice of a Customary Perversness in some Tempers who when they have prepossess'd themselves with false Opinions will not suffer them by any Arguments to be dislodg'd and to prevent the Possibility of a contrary Perswasion resolve against the use of such means as would quickly give them an Assurance of their Errour Therefore to conclude this long Discourse since the Ingenuous part of the World did not only at first receive the Discipline of Anaxanacton upon the fore-mention'd Principles and have continued their Obedience to it for sixteen hundred Years and have supported the Truth of it with unanswerable Arguments there is no doubt but the Glory of it will flourish till Reason be extinguish'd We must be content though wilful Infidels are justly permitted to an Atheistical Scepticism by which they are enabled to disbelieve any thing Since it shews more handsomely to deny Principles then to reject Conclusions which follow from Premisses once granted they have ventur'd to strike boldly at the Roots of Faith but with such a blind Insolence that for my own part I profess that if it were reasonable to believe the Pythagorean Metempsychosis I should suppose that the Souls of the most dull Brutes do transmigrate out of their own into Humane Bodies This Hypothesis would very well salve this strange Phaenomenon But since we know that whilst men neglect to improve their better Faculties and indulge to themselves the vicious Pleasures of a Sensual life they naturally sink themselves into an unspeakable Sottishness and reject what they ought to believe though they have no Counter-evidence equal to the Demonstration of Truth because it is irreconcileable to that which they have resolv'd to love we need go no further to seek a Reason of this stupid Unbelief Thus said Nicomachus did Bentivolio conclude the noble History of Anaxanacton And now I must repeat my Entreaty and desire your Goodness to excuse the Dishonour which my weakness hath forc'd me to cast upon Bentivolio or rather upon Anaxanacton whose Divine Life I have very imperfectly related If you will not pardon me yet I shall confess the Justice of what Sentence soever you pronounce against me because I have made your Patience also to suffer part of the fore-mention'd wrong whilst you have attended so long to my broken Rehearsal of the best Story in the World The Company perceiving that Nicomachus had finish'd the Recital 〈◊〉 Bentivolio's Discourses Theonoe gave him thanks and so did all the rest and after they had supp'd and spent a part of the Night in pertinent Reflexions upon many pieces of the former Narration they retir'd to their several Chambers where they rested with the greater tranquillity because the next day was appointed for their Journey towards Phronesium When the Sun was up Theonoe and Irene went to Urania's Appartiment and understanding that she walk'd in her Chamber they went in to let her know that all things were ready for their Journey They came down into the Dining-room where they found Panaretus Sympathus and Nicomachus who had stay'd there a while in expectation of the Ladies Theonoe had given order to prepare a large Coach which would hold them all that so travelling together in one moveable House they might enjoy the Pleasure of mutual Conversation upon the Rode They resolv'd to go through Philadelphia which was not much about and at the Request of Sympathus they took the way which lies near the green Banks of Calliroe which is a fair River alwayes full of clear water being supplied by a rich stream which descended from the famous Spring Agathorrhyton They reach'd that night to a beautiful House situated upon the River which belong'd to Sympathus where they were so conveniently lodg'd and generously entertain'd that they could not but perceive a rare concurrence of a great Prudence with an equal Love in the completeness of their Welcome Sympathus durst not entreat any longer stay here because he knew they were passionately expected at Phronesium The next day about Noon they arriv'd at Kepanactus intending to stay there an hour or two but before they came within two furlongs of the House they were surpriz'd with an unexpected Encounter of many Friends For it being made known that Bentivolio intended to meet his Sister upon the way the Prince of Theriagene would needs accompany him the Princesse Agape understanding that Urania was that day expected desired leave of the Queen to go and meet her and took with 〈◊〉 Philandra Agatha and Polysemna Misopseudes Amyntor and some other Gentlemen of Quality belonging to Theosebius and Alethion rode along with them It is not an easie Task to relate the variety of those pleasant Passions which were express'd at this happy Encounter Bentivolio saluted Urania with that great Affection which he thought due to her not only as his Sister but as Urania whilst she embrac'd him both as the best of Brothers and one of the most excellent Persons in the World Panaretus and Bentivolio entertain'd each other as one Soul would do it self if it were possible that it should animate two Bodies The Prince of Theriagene express'd that civility to Urania which shew'd his highest Respect to her own Worth and withall demonstrated a great sense of the Obligations which he had receiv'd from her Brother The Princesse Agape took Urania into her Arms and gave her many kisses with such an excessive kindness that it would have fill'd the Beholders with wonder if they had not known before how much that Vertuous Lady deserv'd to be lov'd and also remembred the intimate Friendship which the Princesse had contracted with her She saluted Theonoe and Irene with such an endearing tenderness that they perceiv'd themselves not to have a small share in the Happiness of this delightful Meeting When the rest of the Company had reveal'd their Joy in all decent Expresses according to the variety of their Relations the Prince of Theriagene and the Princesse of Theoprepia took Urania and the two Sisters which were her Fellow-travellers into their Coach and were accompanied with
to declare what is to be done in us by way of Allusion O God! Hieromimus What can you hope to make of the Mystery of the Gospel when you have rendred the History contemptible What dishonour have you offer'd to the most obedient Death of our Saviour when instead of that Propitiatory Oblation presented to the Eternal Father you have reduc'd it only to an equality with the Sacrifice of a Sheep and bid us understand no more by it then that it is a lively Emblem of Death and so have vainly taken away the greatest Argument by which we can be perswaded to undertake that which you say we ought to doe All your Motives taken from hence if you use any are only Resemblances of an History which you undervalue Is not God's acceptance of Christ's obedient Death the hope of our Pardon and is not the Love of our Saviour whilst he died for our Sins the great Perswasive of Mortification Is not the Resurrection of that great Prophet the Confirmation of our Faith in his Doctrine when he assur'd it with such a Miracle and doth not his Ascension prove to us the certainty of an Immortal State and encourage us by Obedience to his Precepts and Conformity to his Exemplary Life to prepare our selves for it Whilst you pervert this Relation by some phrases misapply'd you reproch the Gospel in its own language and instead of Christian Religion endeavour to thrust upon the World a few Poetical Allusions make the Gospel of our Saviour a Romance offer us for solid Food Mushroms and make his most noble Actions scarce so much as an Example and some of them a Lie and so teach men to reject sober Sense and their own greatest Concernments for the vanity of Canting Terms Did our Saviour ascend into Heaven only Metaphorically and ought he to be crucified in us too as well as upon the Cross For shame grow wiser and for fear continue not to wrong one who is very able to punish you If the Infidel World do not give credit to that excellent Story being set down in its own Native truth what will they doe when you have turn'd it into a Fable If wicked Souls deny it in their Works will you overturn it in Words If Hypocrites do not obey it as they should will you convert them with Blasphemy By this added Misoplanus you may see not only the Ineffectualness of your present Endeavours but also the Impossibility of accomplishing any Design which you can lay for the future in Theoprepia You do as vainly attempt to level our Saviour with your Mock-Prophet as the arrogant Frog endeavour'd to swell her self to the Proportion of an Oxe and do foolishly propound your Enthusiasm to be imbraced by those who know that wild Raptures differ as much from Divine Revelation as Parsley doth from Hemlock When Misoplanus had said this he desired Hieromimus Thelgomenus and one or two more of his Companions to go with him to his house where he desir'd to talk some things with him privately Hieromimus was unwilling to accept of the Invitation but at the intreaty of Thelgomenus who was one of his half-Converts he was perswaded to it When they came thither Misoplanus carried Hieromimus and Thelgomenus into a Turret which was upon the top of his house from whence he had a fair Prospect of the Country and also of the City Phronesium Whilst they were discoursing of the beautiful Situation of this house a Pigeon of that sort which is call'd Carriers came flying to Misoplanus and brought a little piece of Paper roll'd up in her Bill which she deliver'd and flew away Hieromimus wonder'd at this Accident for he knew not that there were such Birds Misoplanus open'd the paper and found these words written upon it Hieromimus is an Impostor This increas'd his admiration and as he was considering the strangeness of that which had happen'd his Amazement was suddenly heightned for he heard a voice in the Air which five or six times together repeated these words Repent Hieromimus Repent The truth is there was a neighbouring Echo which was so rarely fram'd by a natural Art that it would very often repeat any short sentence and Misoplanus having plac'd one behind a Rock who unseen pronounc'd the words which the Echo reverberated with a distinct sound Hieromimus took it for a voice from Heaven Thelgomenus trembled for fear and desired that they might go down You shall said Misoplanus but not returning the same way by which they came up he led them through a Room which was artificially darken'd having only one little hole left open through which the light was permitted to enter with a glass plac'd before it and whilst one of Misoplanus his Servants held a large sheet of white paper at a fit distance from the hole there appeared upon it a lively representation of a dreadful Spectre as Hieromimus and Thelgomenus suppos'd but it was only the shadow of a man with an ugly Vizour upon his face dress'd up in the form of a Satyr with a hairy skin two horns and cloven feet who walk'd in the Court before the house and by this Artifice was shew'd within Thelgomenus ran down the stairs in a great fright thinking it was the Devil Misoplanus not knowing what ill effect his fear might produce went after him and so did his Servant Hieromimus being left alone because he could not readily find the way out began to be afraid that the Devil would murther him in the dark and cry'd out for help which he presently receiv'd by the return of Misoplanus his Servant When they were all come down Misoplanus being willing to let them understand their Ignorance call'd for the Pigeon which brought the paper and inform'd them how he contriv'd the other pieces of their Delusion Hieromimus much enrag'd with this affront went to his Lodging pronouncing many Curses against Misoplanus and seeing his hopes overthrown in Theoprepia departed privately to Theriagene Jackleid was taken and put to death for inciting the Theoprepians to Rebellion Jamnail was whipped for arrogating to himself Divine Attributes and being put with his fellow-Mad-men into Bedlam was order'd to stay there till he should so far return to his Wits as to be able to understand that he was but an ordinary Mortal Davigeor Phlegon Astriatrus Thaumaturgus and the rest made an Escape into Apateonia only the two She-Lacquayes having possess'd themselves with strong apprehensions that they were destin'd to convert the Mahumetans and to reform the Pope went one to Turcopolis and the other to Septicollis Whilst the Company were almost weary with laughing at this ridiculous Story and were giving many thanks to Amerimnus for making the Relation of it a Gentleman came from Lysander to let the King know that the Army design'd for Theriagene was come to the Rendezvous at Naupactus which was the chief Port in Theoprepia and that he had put the greatest part of the Souldiers aboard the Ships appointed for the Voyage I am
your selves more then others and to be less angry 〈◊〉 others then your selves Understand your Concerns your selves and when you are forc'd to ask Advice take heed that the Person whom you consult have no Interest in your Affair for that will warp his Counsel to your prejudice Overcome all those Apprehensions which you are ready to entertain from the doubtfulness of Publick Accidents by Faith in God's Providence and secure your selves against the Disturbance which may arise from any thing which happens in your private Affairs by remembring that you shall have need of Patience as long as you stay in the World Be alwayes true to your Conscience and the good Testimony of that will secure your Peace against the most malicious Calumny Be constant in the Observance of all Vertuous Rules and when your Goodness is become Habitual it will be a Torment for you to Sin Contradict not your Principles at any time in hope to make an Excuse Company was never appointed as a Toleration for Vice and in Solitude it is a Baseness not to reverence your self so far as to make you ashamed to doe that which is evil in your own Presence What you understand to be your Duty doe remembring that Knowledge without Practice doth us no more good then Indigested Meat and that the vain Renewall of ineffectual Purposes is the sign of a Contemptible Spirit When you find a convenient Opportunity to promote your Happiness in any Instance make use of it and do not believe that being slighted it will alwayes come when you are pleas'd to call for it When you begin to be weary of any laborious Attendance to which you are engag'd by Vertue quicken your Industry with the Hopes of that vast Reward which is promis'd to the Diligence of Good men in the Presence of their Saviour and when you find your work hard pray to that good Spirit which is alwayes ready to assist all sincere Endeavours Think often that when the Judge of the World shall appear many will be condemn'd and take heed lest you be of that Number And now because my Death approches I will make an End of my Discourse I know Dear Children that you have a great Love for me and that you think your selves not a little oblig'd to me for the Care which I have taken of you since you were born and therefore let me tell you that you shall express your affectionate Gratitude in a way most acceptable to me if you conform your Lives both to those Principles and those other Counsels which upon various occasions you have receiv'd from me Those Children which imitate the Vertuous Examples which have been given them by their Parents and yield obedience to those Excellent Rules which their Love endeavouring to secure their Happiness prescrib'd to them do more honour their Ancestors then if they celebrated their Funerals with the most pompous Obsequies and endeavour'd to keep their Memories fresh with Anniversary Feasts Honour me thus my Sons and then after my Death I shall live in you I do the more earnestly require this sort of Thankfulness from you because I can assure you that I never took any great content in looking upon my self as a Father but that I hoped to leave Children in the World which would become Examples of pious Vertue when I am gone Thus did the good Aristander discipline Callistus and Hilarion with the same Temper which was in old Cato when he read Lectures to his Son and with the Affection which great Tully express'd when he wrote his noble Epistles to young Cicero And now Death which had hover'd about him a good while made his nearest approach and allow'd him only time to resign his Soul to his Maker with a pious Prayer after which Aristander took a chearful leave of the World Within a few dayes the Gentleman who was sent into Theoprepia return'd and brought word that the Queen the Princess and their Companions had arriv'd safe at Hipponyx but being unwilling to make any long stay there were now come within a day's Journey of Polistherium The next Morning Alethion Theosebes and their Attendants went out of the City to give them that Honourable Reception which was due to the Quality of their Friends and which their own high Affections commanded them to perform Having met them at Callicarpus a place where Alethion had appointed to dine it is not to be imagin'd what excessive Joy possess'd their Souls but the Testimonies which they gave of their mutual Sentiments were so expressive that they signified it to be as great as it is possible for Humane Nature to experiment It is not easie to repeat the Discourses which pass'd amongst those Noble Friends at this happy Encounter but they were all correspondent to the greatness of their Affections and the Extraordinary Occasion of their Meeting The Queen-Mother of Theoprepia took both the Princes into her Arms at once being transported with a Rapture of Joy to see Theosebes in safety and Alethion in his Kingdom and having given breath to her Passion with a thankful Apostrophe which she made to God she dismiss'd them from her affectionate Embraces Alethion went to-wards Agape and she seeing the Prince whom she tenderly lov'd and for whose Happiness she had made a thousand Prayers threw her self into his Arms and express'd her Endearments in Tears Theosebes and Alethion seeing Urania the Excellent Sister of those two Incomparable Brothers to whose Friendship and Valour they were both much engag'd pay'd her that Respect which was due to her own Vertue and the Obligations which were laid upon them by two whom she lov'd as much as her self Bentivolio and Panaretus perform'd their humble Salutes to the Queen and Princess and were receiv'd by them with Acknowledgments suitable to their Merit Urania embrac'd her Brothers and they her with such a passionate Tenderness that it suspended their power of Discourse their Silence did plainly signifie that the Satisfaction of their Minds was too big for words The rest of the Company entertain'd one another with all the affectionate Expressions that Love and Civility was able to make The two Kings conducted the Queen the Princess and the other Ladies to the House which was made ready for their Entertainment and after Dinner accompanied them to Polistherium and being willing to gratifie the Love of the People who did earnestly desire to see these Illustrious Strangers they rode through the Streets of the City on Horse-back which bestow'd an extraordinary Contentment upon all Beholders there being none who saw King Alethion who did not find themselves sensibly concern'd in the Alteration of his Fortune and who did not pay a great Reverence to the Presence of the King and those Princesses who had receiv'd him with so much Friendship in the time of his Banishment Here the Reader may possibly expect that I should proceed to relate that which happen'd in Theriagene after this peaceful Victory but I can only acquaint him that I have
Erotocleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glory of Love 27 Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving by which name the Greek Church did properly express the nature of our Lord's Supper that Sacrament being appointed to make a thankful and honourable Commemoration of our Saviour's Death 165 Eudaemon a good Genius one that makes men Rich who is the only Good Angel whom the Covetous acknowledge 15 b Euergesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beneficence the twin-Sister of Philothea or the Love of God 259 Euesto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet State I have us'd this word partly to signifie that tranquillity which is necessary for Philosophical Contemplations partly to express the happy Repose of wise and good men 24 b Eugenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Person of a Noble Descent and an Ingenuous Disposition 180 b Eumenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benign 118 Eupathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who is easily affected with things of a gentle Disposition 77 Euphranor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that laughs at the Follies of the World 18 b Euphron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pleasant good-natur'd Person who both enjoys himself and makes others chearful 295 b Eupistia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Faith which is describ'd Book 4. 201 Eupistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true believer a Faithful Person 202 Euprepes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comely or Decent In the Third Book it signifies one who was not inamour'd with the gaudy outsides of Exosemnon yet 〈◊〉 the baseness of Pseudenthea 131 Euprosopon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that sets a fair face upon things 150 Eusebia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety 201 Euthanatus a Good Death the happy close of a good Life 281 Euthymia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mind the Portion of Vertuous Souls 46 b Exetazon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that examins or tries things It is here put for Inquiry and is therefore call'd Apiston's File because by Ingenuous Examination and diligent Search we find out Truth 103 * Exorcista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conjurer Those who desire to see more such Pranks or think those very strange which I have related concerning Exorcista may be satisfied if they will reade a Book call'd Tres Energumenae Belgicae where they will soon perceive whether I or the Exosemnians have abus'd the Popish Exorcisms 139 Exosemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly Venerable which all grant that Church to be upon whom that name is bestow'd 133 F A True Faith describ'd 201 The sad Consequences of a false Faith 150 The Agreement of Faith and Reason 203 A Father's last Advice to his Sons 376 b Forts Esprits Courageous Spirits a Title which the French Deists bestow'd upon themselves after they had so confirm'd their Infidelity that they were able to disbelieve all things 161 b Forzario a Violent Person who makes Power his Law The Husband of Inganna Craft for Power associates it self with Cunning the better to accomplish its Designs 31 G GAlenepsyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A calm of Soul Tranquillity of Spirit one of those three invaluable Jewels which a true Lover of God doth possesse 239 A Garden describ'd 1 b Gastrimargus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Insatiable Eater 152 b Gelosia Jealousie 2 Geron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Old man 32 b Glycypicron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitter-Sweet as all terrene pleasures are 18 b * Gnosticks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge an unclean Sect of Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius calls them who gave themselves this Name prerending that they only were dignified with the Knowledge of Truth though theirs if ever any in the World was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge falsly so call'd as St. Paul said Their Opinions were most absurd and their Practices abominable See 〈◊〉 and 〈◊〉 Plotin one of the best Platonists and possibly a Christian wrote against them Ennead 2. Lib. 9. See Pansophia and Achamoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy self I have call'd the Governour of Tapinophrosyne by this name because the knowledge of ones self is the Natural Root of Humility 195 * God Arguments of his Existence 188 b A Description of the Divine Nature 189 b Of the Connate Idea of God ibid. In what sense the Notion of God is 〈◊〉 to our Souls 191 b That God is as knowable as other things and how 194. 195. b. which Des-Cartes hath well express'd in these words Quamvis enim 〈◊〉 Dei perfectiones non comprehendamus quia 〈◊〉 est de Natura Infiniti ut à nobis qui sumus 〈◊〉 non comprehendatur nibilominus tamen ipsas 〈◊〉 distinctiùs quà m ullas res corporeas intelligere possumus quia cogitationem 〈◊〉 magis implent suntque simpliciores nec limitationibus ullis obscurantur Princip Phil. Parte primâ It is an unreasonable demand to require that he should shew himself as we please So Eurip. in Baceh Pen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ` Do you say that you have seen God plainly as he is No but as he is pleas'd to shew himself we must not appoint him in what manner he will be seen The naked essence of all things is hid from us much more that of God which I suppose to be suggested in the Inscription which was put upon the Temple of Isis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good men alwayes happy 80 b Grapton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Written the Revelation of the Divine Will committed to writing See Empsychon 103 False Guardians reprov'd 55 Gynaeceus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Womanish it denotes a man imprudently Uxorious 63 Gynaepicria from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Womanish bitterness or feeble peevishness 2 H HAdes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Invisible state of the other World which sensual persons do not love to hear of 23 b Hamartolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sinner 199 Happiness describ'd 83 b. and afterwards in Aristander's Speech Harpagus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapacious the servant of Plutopenes Covetonsness is usually attended with Rapine 24 〈◊〉 one that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-Interest which disturbs the common Happiness of the World 167 Hedonia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasure the name of the Voluptuous Queen of Piacenza 79 Hemicalus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half good one who is perswaded in a small measure to be Vertuous 251 Hermagathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Mercury or happy Messenger 11 Hesychia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tranquillity 159 Hierographon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Scripture 206 Hieromimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who makes an affectate Imitation of holy things His Principles his Design his Confutation you have Book 6. beginning pag. 297 b Hilarion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chearful 341 b Hypocrites false Pleas for their sins
that Apiston doth believe it And since you are fallible as you confesse you are you ought not to be so much offended with a good man that thinks you are deceived in something where your selves do not deny but that you may If he dissent from your determinations no doubt but he thinks all necessary Truths are determin'd long ago both for you and him infallibly and he is not so much to blame for refusing assent to your fallible desinitions as you are for making new additions being neither divinely warranted nor infallibly guided to do it You know you differ from many others in the world that think themselves highly wrong'd in the neglect therefore good Sir for the future be perswaded to suffer it patiently that others do not in all things agree with you That Apiston is very tolerable in other respects appears from that Character which you have given of the Temper of his spirit and the Excellency of his Conversation by which it may be perceiv'd he is one of Wisdom and Modesty in his Carriage towards others and unblameable in regard of his proper Accomplishments and though you may have receiv'd misreport concerning him you ought not much to value that if you consider the general inclination which is in men to disparage such as differ from them thinking that a worth will accrue to their own Opinion from a creditable disrepute cast upon the persons of the Dissenters and you may commonly observe it that they can easily wink at grosse Faults in themselves though they are alwaies quick-sighted as to the least of others Whilst Panaretus was speaking these words they came to a place where two wayes met and Megabronchus being weary of the discourse especially because he could not answer it he told them his way was to the left hand and having resolved which way soever they went he would go no further with them he made a rude haste from their Company They took the right hand as they were directed by Eupathus and came in a short space of time to Apiston's house He was walking up and down in a serious Meditation concerning some Discourses which he had lately heard in Vanasembla wherein he thought the Goodness of God to be greatly misreported and his Creatures taught to put very little confidence in him to wit that he cared but for a few of his Creatures but did eternally hate the rest As he was giving thanks to God for making him partaker of a better knowledge of him by which he was saved from blasphemous hatred and Hellish despaire his Meditations were broke off by the arrival of Urania and Panaretus He accosted them so as they might easily discern he had some doubts concerning them by his Countenance but that they might not impute his strangeness to Incivility he told them that he made no question but they knew the times to be such that they required a great wariness in those that would not be abused Though he had no particular causes of Suspicion but that they made their 〈◊〉 with a Courteous Intention yet he desired to know whence they came They answer'd From Eupathus He is my Friend indeed replied 〈◊〉 and some that have understood of our intimate Acquaintance have made use of his name to deceive me in some things wherein I had not been abus'd but for the credit I gave to that pretended Recommendation and therefore I must desire some further assurance besides your bare words that you came from thence Upon that Urania pull'd out of her bosom where she had kept it all that day the Tablet which Eupathus gave them Apiston having read the Symbol immediately saluted them in most friendly manner brought them into his house and gave them such entertainment as men usually bestow upon those whom they love unfeignedly Panaretus and Urania abundantly satisfied concerning the reality of their Welcome desired him to give them some account of the reasons of that change which they manifestly perceiv'd in his Countenance and deportment to them after the receiving of the Tablet Apiston told them that there were in that Country and in divers parts of the world a certain company of plain honest men that desired nothing so much as to revive true Charity and to maintain those few sparks of it which are yet unquench'd by Covetousnesse Malice and Hypocrisie and that though they did abhor to divide themselves from mankind by a sort of Conspiracy combining against their friendship yet they found it necessary to have some private signe by which they might be known in forreine parts to such as having never seen their faces before might by this token be assured that they were their Friends and so supply them with advise or money or such assistances as the businesses which they were employed in might require The reason of this necessity is said he because many that are incomparably good are sometimes very poor and being in strange Countries might be in danger of perishing by reason of that Uncharitableness which prevailes in the world and hath so hardned the hearts of the Rich that they will not relieve even those whom they believe to be in want and might know to be such as do well deserve supplies Besides some of our Friends are sometimes engaged in such undertakings that require more assistance then one or two or twenty can contribute and we want conveniency of transmitting such things into other places as are of necessary use but by this means these defects are made up none refusing either to give credit to him that carries it or to bestow their help in such waies as they find to be best to accomplish these Vertuous designs which are undertaken for the Universall good of Mankind Panaretus much pleas'd with the device demanded of him who was the first Author of it Pythagoras said Apiston and in Imitation of the Vertuous example of those excellent Philosophers which by obedience to his Precepts reviv'd Charity to the Admiration and Envy of the World we have amongst some more of their laudable Customs embrac'd this We have had some Experience quoth Urania that it is not unuseful but do you think Apiston that the Pythagoreans did accomplish such effects as you mention by it There is no doubt of that said Apiston and if you will have the patience to hear it I will relate you a Story out of an Authentick Author which will give you plentiful assurance of what I said There was a poor Pythagorean who having travailed a great way on foot by reason of the heat of the weather and the length of his Journey fell into a violent Fever He lay at a publick Inne where no body knew him and having not provided money sufficient for such Accidents he began to be destitute of Necessaries which the Host understanding supplyed him out of meer Compassion of his sad Case When the Disease had gone so far that Death was now at hand the Sick man call'd for a Writing-Table which means was only left
to requite so great love though the effect of his desire would not come to passe till after his death Having written a certain Symbol that is One of those Sentences which was part of the mystical Doctrine of Pythagoras he sent the Table to his 〈◊〉 praying him to hang it up on that side of his house which was next to the High way and to observe if any that went by took notice of it assuring him that if any should chance to read it which understood the writing he would not only repay his cost but also reward the great care which he had taken of a Stranger As soon as he had said these words he died The Host buried him and though he expected no return of his Expences yet omitted nothing that belong'd to a decent Funerall He had so little trust in the Table that if he had not been mov'd with the last words of a dying man he would not have hung it forth A good while after he had plac'd it according to his directions a Pythagorean travailing through that Town espyed the Table hanging upon the wall and having espyed one of their Symbols upon it he went into the House to know who had put it there and having understood in what manner the charitable Host had used his poor Guest he requited him not only with many thanks and great praises of his Vertue but with much more money then he had disburs'd leaving not only the Host but all the Neighbourhood wondring at such a rare instance of extraordinary Friendship and concluding that it was an excellent doctrine which made the mutual love of those which profess'd it to be so great Apiston having ended his Story though he could perceive no visible signe of wearinesse in Urania or Panaretus which indeed was put off with that true delight which they found in many pleasant Conferences yet remembring their Journey and to declare his Civility he perswaded them to retire to their rest which the night also being far spent made very seasonable and welcome to them all THE THIRD BOOK OR VANASEMBLA WHen the gray ey'd Morn with her rosie fingers had drawn the Curtaines of the East and the glimmering light began to peep upon the World Urania and Panaretus now weary of their rest left their beds being loath to sleep away a minute of that day by whose light they hoped to see the much-desired Bentivolio Had they known his present Condition their sleep would have been shorter and much more disturb'd but measuring the Truth of their Hopes by the Extent of their Wishes they supposed him well with whom they knew it could not be ill if Equity had the disposal of things in the place where he was So Lovers please themselves in sympathies with their own desires and take no small delight in prophesying all Happiness to such as they do entirely affect Apiston's thoughtful Soul had call'd him up a good while before for being used to the pleasant entertainment of wakeful Meditations he was content with a smaller portion of Sleep then those allot to themselves who have no better use of dark time and know no other Day but what is made by visible Light To begin the day with him who is the Beginning and End of all our lives he took a Theorbo and sung this holy Song to it with a good Tenor Voice Good God! how dull a thing am I to make Nights of this tedious Length when such awake Who need more sleep then I and rise by Night Whose work will scarce pay for their Candle-light Is Death so lovely grown that I should court His drowsie Image in this sleepy sort What pleasure is 't for half my time to be In cloudy Mists lost to my self and Thee The chearful Birds with early Notes begun To sing their Mattens to the rising Sun And all the Flowers lift up their nodding heads And spread their leaves upon their fragrant beds And deck themselves with all their pride to give Welcome to those bright Fires which make them live But I lie still detain'd in sluggish Dreams Though thou art up and with thy active Beams Upbraid'st my Sloth Nay thou dost never set But upon Sinners and such as forget Why they have Eyes Great Sun thy out-spread Ray Chasing the Shades doth make a constant Day And with its Vigour all dark powers Controules And shines at Midnight upon watchfull Soules Lord since thy lustres by this Earthen Ball Are intercepted and 〈◊〉 a wall Of Mud shut up and those grosse Fumes that rise From this foul Dungeon cloud my feeble Eyes Teare this thick Curtain and restore my sight Transport me to the Regions of Light Where nothing comes from whence a Cloud may grow VVhere Blessed Visions Light and Eyes bestow VVhere Holy Souls Eternall VVatches keep Advanc'd above Earth Sin dark Night and Sleep Apiston had just finish'd his Song when his servant knock'd at his dore to acquaint him that Urania and Panaretus desired his company below After he was come down and had given them the usual salutations of the Morning they declared to him their willingness to perfect their journey He readily answer'd their desires both with the civility of a speedy dismission and also accompanied them on the way till they came to a Hill from whence they had a full View of Vanasembla The Sun having now attain'd that Height which makes Noon the heat made them willing to rest awhile under the covert of some Trees that grew near the foot of the Hill they being also pretty well wearied with their Travaile through barren Grounds which for the most part were overrun with a shrubby sort of low Briers fill'd with such sharp and tenacious Prickles that if they chanc'd at any time to step out of the beaten Path they could never get clear off them without most hurtfull scratches As they took notice of the Prospect Urania spied on each side of them divers Ruines which by their greatnesse signified the Magnitude of those Edifices which lay buried under them and thereupon demanded of Apiston what they were They are the Remaines quoth he of as goodly Fabricks as ever the Earth supported but their Usefulnesse far exceeded their Magnificence built by the incomparable Twins Theophilus and Philanthropus Two so loved by the people in former times that they call'd them the Sun and Moon whom they resembled in glorious Splendour and benigne Influences They having with no less Discretion then hearty Zeal devoted themselves to God and knowing no such way to improve their worldly estate as by employing it to further such Designs as God doth most delight in they built and endowed these Houses partly to relieve the poor judging themselves their Stewards and making account that by the receipt of Riches they were put to the tryal of their Charity and Humility partly to entertain men of Excellent minds to this end that there they might have an opportunity to improve Knowledge the glory of Humanity and to preserve it by