Composition still marching away and other succeeding in their rooms if nothing in us were fix'd and immutable we should not only find it difficult to remember the Observations of our former Life but be apt to forget what we our selves were in time past or if Memory be only fading Motion like that which we discern upon the Surface of Water after a Stone is thrown into it 〈◊〉 is impossible to imagine by what Preservatives this feeble Trembling should continue so long as we know we can remember For many years after this Motion must needs have ceas'd we find the Phantasms of things long before past as fresh as if they had but newly happened I will not trouble you Synthnescon said Aristander continuing his Discourse with any more Arguments concerning this Matter The Actions which I have nam'd do prove the Soul to be an Incorporeal Substance it being evident to any Ingenuous Philosopher that no Contexture of Atoms is capable of such Operations and that it is impossible they should be produc'd only by the Motion of Matter agitated But I would adde this to what I have said already That though I do really believe that the foremention'd Arguments are in themselves certain Truths and do sufficiently prove the Immortality of our Souls yet I think God hath given us a higher assurance concerning this Article of Faith then any thing which I have mention'd I mean that our Immortality is better demonstrated from the Resurrection and Ascension of our Saviour then by any Apodeictical Proofs drawn from other Topicks All are not prepar'd for Philosophical Arguments because many of them are subtile and so above the reach of weak Capacities neither are they of force to uphold a Belief in those who understand them no longer then they do carefully attend to the Coherence of every Demonstration Our Saviour rising from the Grave and appearing in the same Body in which he was Crucified both after his Resurrection to many of his Friends upon Earth and after his Ascension to one of his Apostles from Heaven gave sufficient notice that he had overcome the Power of that Death which he suffer'd upon the Cross and by the truth of his glorious Existence exhibited an evident Testimony of the Soul 's Incorruptibility And I must tell you Synthnescon that the conviction which we receive from this Argument doth so far transcend the satisfaction which we find in all others which have been produc'd for the Determination of this Question that Christian Religion may be truly said to have the Glory of giving a just Demonstration of the Life to come and a clear Assurance of the Immortal Happiness of our future state Here Synthnescon reply'd I cannot but acknowledge it Aristander as a very great Obligation that you are pleas'd to allow us the benefit of your Conversation especially at this time when your Repose is necessary to your Health and if it were not for continuing a disturbance I should beseech you to deliver me by your excellent Discourse from the vexation of some Objections which molest my Faith and with which I find my self more troubled because this Article is very Important I understand very well said Aristander that a freedom from Company would contribute nothing to the Restauration of my Health and I assure you that I do not think that those few Hours of my Life which yet remain can be better imployed then in this sort of Conversation and therefore you have a fair leave to propound your scruples Synthnescon accepting this courteous offer began thus I find it difficult to think that the Soul is any Immaterial Substance because I cannot imagine how it should be joyn'd to this Body I can hardly believe that there is any such strange sort of Glue which is able to fasten together two such different Natures It seems to be an odde Marriage wherein so subtile a Principle as you make the Soul should desire to espouse to it self dull Matter and yet if it would contract such an Union it cannot because it would pass through Matter by reason of its all-penetrating nature and so be unable to take such fast hold as to make a Whole consisting of those two Parts which you call Soul and Body I rather phansie an Identity of things exprest by those two names then an Union of distinct parts and suppose the Soul and Body are rather One then United because the Soul which you magnifie so much for its innate Power is not able to perform those noble Operations for which you pronounce it an Immaterial Substance when the Body is distemper'd by Excess of Meats or Drinks or indispos'd by Diseases and old Age. Who is able to discourse rationally when he is drunk The Extravagancies of Mad-men are notorious the Operations of the Intellect wholly cease in Lethargies and Apoplexies and I am apt to argue that as the Soul suffers an Infancy when the Body is young grows more vigorous in riper years becomes decrepid in old Age and is sick with the Body so it also dies with it This Belief receives Confirmation from that which is observable in the manner by which Death seizeth upon us for dying persons feel themselves perish by Degrees they lose one Faculty after another Speech Memory Sight and Hearing And as the particular Senses which are proper to every Organ are taken away by the Prevalency of a Disease so I suppose that whatsoever it is which you call Soul must needs be destroy'd by Death Besides this if there be a Soul it is Divisible and therefore not Immortal as may be perceiv'd in the Motion which continues in the several Parts of a Body when the Whole is cut into pieces What can be the reason of that Agitation but that the Soul being commensurate with the Whole is divided into every Part and so moves them 〈◊〉 while and after some time perisheth being only a mortal Vigour of warm Spirits If it did escape these dangers as you pretend it doth I know not to what purpose it should then be continued in Being for it cannot act out of the Body and having no Operations it must needs be condemn'd to an unhappy Dulness in a most afflicting Solitude It can neither hear Musical Sounds nor see the Beautiful World nor discourse nor converse with others and therefore it is rational to suppose that it doth not Exist at all I must adde also that what you call Soul in us seems to understand that dark Fate which awaits it in Death and that this sad Presage makes men afraid to die If the Soul were an Immortal Spirit able to subsist of it self it should rejoyce to leave this Body and it would find no reason to be enamour'd with it if it be destinated to an Immortal Happiness as you say it is in the Separate state I have heard some say too that if there be any such state 〈◊〉 seems very strange that none of those Millions of Souls which are gone into the other World should return
partly by reason of my Fathers perfect Innocence and partly by the prudent advice of a faithfull friend call'd Kalobulus yet at last they brought it about by the assistance of a corrupt Judge call'd Labargurus whom they kept in such constant pay to serve their turns that he counted their annuall Bribes a great part of his Salary He either with the pretence of obsolete Lawes which no body remembred ever to have been made or with wrested senses of known Statutes had done them many notable services The Design of my Fathers Destruction was laid thus Labargurus you must know was one who made it his constant practise to betray unwary people for speaking dishonourably of the Duke by whom that Country was then govern'd those which are discontented are apt to speak against any body and those which provok'd them to talk and were also witnesses of their speeches were his false-hearted Spies By these he was informed of some Words which my Father should say in Company of which he was less carefull not because he thought all that were present were just but because he did never speak any thing unjust It seems my Father complain'd of some Wrongs that Labargurus had done and said that if the Duke did but know of them he was confident they would soon be redress'd and the Judge punish'd Labargurus having heard this in stead of washing away the guilt of his Crimes with true Repentance took Sanctuary against the feares of his Conscience in Revenge and giving money to two of his Creatures that could sweare lustily he fram'd this Accusation That Philapantas did say The Duke had done the people such Wrongs that he was confident if they did but know their power they would soon be redress'd and the Duke deposed So with the change of a few words which perverted the sense of the rest he drew up a Charge against Philapantas Though this was incredible to most Good men who knew Philapantas to be a most wary person and a loyall Subject yet his constant absence from the Court made the pretence plausible to such as loved to think ill of any Though indeed my Father absented himself not for any private grudges which he harbour'd in his bosom but because he saw great insecurity for an honest man to be where through false representation of persons and things Friends could not be distinguish'd from Foes And also for that whilst others multiplied their Titles and swell'd their heaps of Money with hellish toils he desir'd to enjoy the heavenly Tranquillity of his private life and thereby take opportunity to provide for his Immortall security which is in dreadfull jeopardy through the various Tentations of Princes Courts Now though these dangers be common to all Courts yet they were less avoidable in this then some others because of Two great Imperfections to which the Duke was subject which had such an unbenigne influence upon Court and Country that he was happy that could enjoy himself quietly in a corner One was that he despis'd true Religion for though to please the people which were that way given he made a show of some such thing yet he vilified it both by the constancy of an irreligious life as also by such speeches which could become none but an Atheist for he would commonly call them Fooles which pretended to put their whole trust in God and laugh at the opinion of such as asserted the Immortality of the Soul especially when they talk'd of our being Judg'd in another World Another was that he carelesly dispos'd places of Government and Justice not much looking after Wisdome and Integrity in the choice of his Ministers whose only Qualification was their Willingnesse to serve his Designes neither did he trouble himself to take any account of their good or bad Administration to give them Encouragement or Punishment as they deserv'd and from this fountain an Universall Corruption deriv'd it self upon all Orders of men By means whereof the Country which before was deservedly renown'd throughout the World for Righteousness is now despis'd of all its Neighbours and commonly call'd a Nation of degenerate Supplanters The Ministers of Justice not abandoning the establish'd forms of Law have made them however both useless to any good purpose and also instruments of great Affliction partly by the unmercisull delaies of processe in Law which commonly continue till both parties being impoverish'd can go no further or one of them at least be so tormented that he is come to the same passe with poor wretches upon the Rack who are willing to say or do any thing to come off partly whilst their Estates are squeez'd into the Lawyers purses by large Bribes for the forementioned delays and unjust Sentences The Grandees trample upon all below them and count it the duty of the Poor to be oppress'd living much according to the rule of those Beasts the greater of which devour the 〈◊〉 the Poor desire any thing of them they count it a kind of Robbery and order the same punishment for them that other Countries do for Cut-purses and when through intolerable Miseries they wish they had never been born they bid them kill themselves and say that then they shall enjoy the same Comfort The Epidemical Degeneracy hath infected also the Ministers of Religion who being fallen from the true Knowledg and exemplary Vertue of their Predecessors the Holy Fathers and Pious Martyrs have compleated the scorn of their Ignorance with vitious practises and are grown so unlike their Books that even the rude multitude wonder upon what grounds they have set their confidence of giving Counsell which they themselves render ineffectuall But good men which live undiscern'd among them are much grieved whilst they see those in whom Wit is deprav'd make a judgement of Religion by those foolish Opinions with which it is blended and that many are tempted by the evil lives of Hypocrites to think Goodness it self but a Show and Christian Religion a 〈◊〉 and so sall into 〈◊〉 the plague of humane Nature which besides the Unreasonableness of it in other respects is also desiled with the baseness of Ingratitude choaks in men all sense of the Divine presence and 〈◊〉 to the Great Father of the World that affectionate Adoration which is due from all his children Having thus lost the Love of God they can never love one another for after they have broken those strong ties which he fasten'd in the roots of their Souls they make nothing of mutuall obligations to Love Courtesie Charity Friendship or Justice and at last are become Beasts and Devils the very face of Humanity being lost And this appeares too plainly in the practise of the Vulgar also who have no understanding of Charity further then Self-love which begins and ends at Home They count it all lawfull gain that they can 〈◊〉 from others and when it is done 〈◊〉 it goes for Honest Cunning and Ability of Parts But I have been too long in the description of an unlovely
no small joy hoping to find Bentivolio at his house This they quickly saw to be a mistake for Philoxenus perceiving the error of their Expectations told them plainly that he was not there Where is he then quoth Urania with a quick reply I am loath to tell you saith Philoxenus because he is where you little think and where he doth lesse deserve to be He is in Prison under the Custody of a cruell fellow call'd Achrestus and because I know you long to understand how he came there I will briefly acquaint you Your friend being present at a Religious Conference it happen'd that some with a great deal of blind Zeal did speak very unworthily of God upon which he pray'd them to consider better of God before they spoke of him after that manner for that in his apprehension the things spoken were very much to God's dishonour Hereupon ill words were return'd and one call'd him Heretick and in fine the Disputation ended as most use to do to little purpose But the next day an Accusation was preferr'd against your friend before the Magistrates who carried a very great respect to the Accusers because they were persons that made great show of Gravity and much Zeal for Truth They accus'd him at random and lay'd so many horrid things to his charge that an Order was granted to commit him to Prison I understand that Articles are fram'd against him by one Orgilus and that he and another call'd Dyscolus will witnesse them though Dyscolus never saw Bentivolio in all his life The Articles are the strangest things to quote against a man by way of accusation that ever you heard viz. That Bentivolio should say That the Vanasemblians made Religion a masque That their Lawes were fine Cobwebs That he had been in many Countries where he heard not so much talk of Goodnesse but was never in any where he saw lesse perform'd That the people were holy Atheists That they set the Profession of Vertue and the Practise thereof in opposition to each other That little things were in high esteem with them and greater matters slighted and such like But the anger conceived against him was blown up by the Malice of one of the Judges who had a great spleene at Bentivolio because he had written a letter to reprove him for taking away by a most wicked fraud a poor mans estate whom two or three Sycophants had made obnoxious to a slight Law Philoxenus knew well enough that this was but ill news to his Guests and therefore to correct the unacceptablenesse of his Story he told them that he made no doubt but that he could put them in a way to accomplish his speedy deliverance which is quoth he to make application to one of the chief Judges whose name I have forgotten who is a most just Magistrate a lover of Right not smutted with Covetousnesse nor byass'd with Partiality and that knowes well enough that Goodnesse doth not consist in such Niceties as most understand not and few agree in Urania greatly pleas'd with this Relation desired Philoxenus to bring her and Panaretus to the Judges House which he willingly perform'd and having sent in a signification of their desires by one Eumenes a servant that alwaies gave much respect to Philoxenus and was willing to assist any that came to his Master upon worthy errands the Judge sent them word that they should attend him in a fair room which by reason of the liberty of accesse and freedom of speech which he allowed there to all wrong'd persons was call'd Parresia where he accordingly met them without such delaies as proud persons design to State but prove the reproachfull significations of their vain minds He being much taken with the gracefull presence and Vertuous Carriage of Urania and Panaretus which were not only correspondent to all perfect Rules but seem'd to be expressive of something which is beyond the attainment of the most rais'd Hypocrisie he civilly demanded the cause of their Addresse which when they had declared he gave order immediately to send for Bentivolio assuring them that they should have all fair reparation if it should appear that he was wrongfully imprison'd Before he was come his accusers who had timely notice of his being sent for appear'd and made many general accusations against Bentivolio Urania taking the opportunity of their silence to which at last they were forc'd having said all they could not weighing the unjust reproaches of one whom she knew to be innocent prayed the Judge to examine the Witnesses apart concerning the Articles which by the first reading appear'd to be fram'd with much indiscretion or else upon great malice Her request was granted and Orgilus being brought forth said he received the Articles in a Letter from a friend of his whom he desired to be namelesse and that he had preferr'd them he confess'd not without a grudge against the person of Bentivolio because he did not assent to him one day whilst he was asserting with no small vehemence That Moderation of Temper towards men of different Opinions was worse then Atheisme and because he had heard him say That it was one of the greatest calamities that ever befell Christian Religion that Christs Disciples so called by themselves were so unlike their Master and that he thought the most Ignorant were alwaies the most fierce which he took as a particular affront to himself and this was the Summe of his Testimony Dyscolus being call'd forth affirm'd That Orgilus wrote the Articles and that he himself did not hear the words spoken but that he sign'd the Charge because he had heard such words and worse related concerning him in several places and particularly that he affirm'd he was able to bear with Honest men though they differ'd from his Apprehension of things and thought that others ought to do so with a mutuall regard to each other especially since he knew no Church which was Infallible and therefore ought not to force men of peaceable spirits and Innocent lives to an acknowledgment of Divine Authority in their private determinations when the Matters are dubious and of smaller Importance and the rather because they refuse to submit to the Impositions of others and have declar'd the Usurpation of one that hath dignified himself with the Title of Infallible Interpreter as a mark of Antichrist He added some other words of dislike of Bentivolio's Person because his Temper was so contrary to his own protesting that he did not love lukewarm Concord that he knew scarce any thing indifferent and that there was no distemper in heat and that the Torrid Zone is the middle Region where Vertue inhabits Peace Peace said the Judge your brain is too hot If this be all the businesse you are a couple of Unworthy persons and you shall have the reward of your Malice He told Bentivolio that he was sorry that any person of Wisdom and Vertue but much more that Bentivolio should suffer imprisonment in that City upon such
observ'd to do Mantimanes being hiss'd off the Stage they rais'd their expectations of some wonderful matters from Exorcista though they had little reason for he did only counterfeit a Conjurer and was something more gravely mad then Mantimanes He unwilling to lose such a fit opportunity began his part thus It is no wonder Good people that yon Fellow carried himself so ridiculously I have seen many enraged after the same manner with a Propheticall worm crept into their distemper'd Braines and some have believed themselves to be Christ and some the Holy Ghost and some the Man in the Moon and some the Bush upon his back and that the Man in the Moon was going to set it on fire to burn the Earth of which some no fooles neither were much afraid But leaving these idle Dreames I will show you a Rarity which you will say is a strange truth a Woman possess'd with a Devil call'd Engastrimuthus the Woman's name is Hysterica Now the truth is the Woman had possess'd her self if one may say so and the Devil was only a Mormo represented by a cunning queane instructed how to act both the Devils part and her own and having that disease which disturbs women by reason of strange suffocations she made use of the mad noise of Vapours and Wind in her body to perswade people to think that the Devil was in her and that she had very great Conflicts all the while the Fit lasted with an Evil Spirit The disease with which she was troubled call'd the Hystericall Passion was very applicable to his design both as having Periodical Fits and because the noble parts being affected with the distemper it was accompanied with disastrous symptoms dangerous to the sick person and frightful to the Beholders For the Heart being fill'd with too great a plenty of thin bloud which it cannot discharge by oft-repeated pulses and the Lungs overcharg'd with flatulent Spirits by which they are disabled as to their proper motion and thereby deprived of the benefit of fresh aire there must needs follow a suffocation of the Vital Spirits which will soon reveal it self in dreadful effects throughout the whole body as Difficulty of breathing Palpitation of the Heart Intermission of the Pulse Invasion of the Brain by turbulent spirits Elevation of the Hypochondries which are forc'd to rise against the Diaphragma which by endeavouring to make way for the streightned Lungs doth uncivilly press upon its neighbours and breeds an inward disturbance attended with a great noise of windy vapours in the bowels wild appearances of the whites of the eyes deep groans foaming at the mouth and Convulsive fits appearing dismally in several parts of the body by such distorted contractions of the Fibres that endanger'd Nature seems to sollicite all her powers to writhe her self out of her Oppressors hands Whilst these things happen'd to Hysterica the Conjurer knowing what would presently follow said nothing only seem'd to be amaz'd at the Devils Operations The Ignorant people were amaz'd indeed and concluding Engastrimuthus to be a cruel Spirit most of them especially the Women curs'd him in their hearts But at last the flatulent spirits being diffipated by the power of Natural heat and the oppressive quantity of bloud lessen'd by the transpiration of the more subtile particles the Woman return'd to her self and began to act her part which she had well learn'd after this manner I am said she by Profession a Witch and have at this time the Apocalyptical Beast in my belly and I perceive by his suggestions that he is an Heretical spirit for he saith That the Pope is Antichrist and that Antichrist was begot by an Incubus and that the synagogue of Witches was his Mother and that any may perceive him to be Antichrist by his great mouth rough haire and crooked tallons and that he is an Enemy to Christian Religion and a blasphemer of Christ whom though he doth professe in publick yet he adores Lucifer privately and that he doth meet sometimes in their Conventicles and worship him in the form of a Goate for which reason Beelzebub had lent him divers of his Imps to seduce the nations from true Piety and to destroy Charity from amongst men intending by that means to pull up Christian Religion by the Rootes and for this he was immediately assisted by the Spirit of Lucifer These things quoth she I know to be true for I was often at that Conventicle of Devils and have the marks of the Beast in my hand and forehead and other parts of my body I my self by the help of Asmodeus made a Powder of the ashes of burnt Goates which would tempt the very Nuns to Lust and inflict such a melancholick impatience upon the Monks that they would repent of their Vowes and swear that they were ill made and worse kept It had a faculty to make such as smelt it to despair and to confesse their sins by halves and which is worse to doubt that their Confessor had not authority to absolve them It forc'd them also to believe themselves holy though they committed all the sins of the diabolical Synagogue and made them dtspise the pleasures of Paradise for a voluptuous life and made them conceive Hell to be only such meetings as she had been at which did so content her that she often wish'd her self transported into a She-Devil She said further that to affront Antichrist they took his Triple Crown and the Exorcists Cowle and put one upon the head of Beelzebub and the other upon Asmodeus and said You are worthy of this Honour She told them besides this that in their frolicks Asmodeus feign'd himself sick and Leviathan play'd the Physitian and made an oyntment which she administred that they might make a sport of Extreme Unction And one Night I remember But when she was come so far Exorcista began to be in a sacred rage and commanded her silence with such a shril voice that it frighted the Devil Having a Bason of water by him he took out of his pocket a great paper of Salt made up in the form of a Crosse and baptiz'd it three times in the Water which he affirm'd to be thenceforth of that soveraign virtue that it was an Universal medicine for Soul and Body and had this particular quality that it would cast out any Devil 〈◊〉 he was adjured by it in regard that it did cleanse the Soul so that the Devil could not abide the Body and said it was mortal Poison to any Apostate spirit Having besprinkl'd her and the Company so plentifully that they were all pretty well 〈◊〉 he cryed out with an astonishing noise Come out thou barking Dog cease this hellish noise In despight of Lucifer Beelzebub Astaroth Leviathan and all the combination of Devils I command thee to leave this holy Mansion which is consecrated with the Benediction of baptiz'd Salt and then he cross'd himself come out 〈◊〉 leave grinning thou false Cur I conjure thee O Dog of Hell
was beautified with many fair Plats incompass'd with little Myrtle-hedges and being adorned with excellent Flowers and fragrant Herbs did recreate the Senses and Minds of such as came near them with sweet odours and lovely colours It was grac'd with variety of broad Allies bordered with Cypress-trees At the four corners of the Garden were Sommer-Pavilions of structure sufficiently handsom Upon the other side of the House was a fair Orchard planted with the best sorts of Fruit-trees and many rare and useful Plants The passage to it was through a little Wilderness which by many windings representing a Labyrinth in a Wood of Laurel Holly and Juniper led to a delightsom Aviary peopl'd with the best-voic'd Birds The middle of it was embellished with an artificial Rock out of which crystal streams continually ascended through little Pipes and falling down the sides of the stone fill'd a small Sea in which the Rock stood with water Here the Birds took an infinite delight to drink and bathe themselves Neither did they think themselves Prisoners for the Cage being large handsomly turfed and having many Trees planted round about the sides of it gave them so much room to build their Nests and fly up and down that they seemed to enjoy a Wood in a Palace When they came to the outermost Walks upon the North-side of the Orchard they saw large Fish-ponds some of which bred so plentifully that they stored all the rest and those which were not Mothers prov'd good Nurses and did so well feed the young Frie that they supplied the house upon all occasions with delicate and well-grown Fishes They had no sooner entered into the Garden but they were in full view of the House which though it was not so curiously fram'd as to make signification that he which built it hoped to live in it for ever yet neither was it so meanly contriv'd or furnish'd but that it was fit to entertain most worthy persons At this time the Owners look'd upon it more pleasingly then ever judging it now the happy Receptacle of such Company as Angels would be glad to receive into their Celestial Mansions Here the Vertuous Theonoe receiv'd the Noble Travellers and accosted them with such a Grace that it struck them into no small Admiration of her presence She did fully answer and somewhat exceed those fair Proportions by which they had drawn her Image in their minds not so much in regard of those fading Lustres which are visible in the Body and do usually produce a slight Love in amorous Hearts though she had Beauty enough to make her Body a lodging most agreeable to the Excellent Qualities of her Heavenly Soul and it became her as properly as a handsome Cabinet doth a most rich Jewel but she was chiefly wonder'd at for those better Vertues which raise and fix the greatest Estimations in the Breasts of the most knowing Persons But that some which have heard of her incomparable Perfections would think them prophan'd if any of no greater abilities then mine are should offer to picture them I would venture at her Description However I suppose I may lawfully doe it or at least it is but a Sin that she her self would pardon that upon so just an occasion I make bold to relate what I can remember of her singular Vertues The shape of her Body was so full of Symmetry that the most curious Limner could find no fault in it Her Eyes were beautified with a sparkling Modesty Her Countenance was a lively Pourtraiture of Grave sweetness Her Dresse was such as shew'd that she neither wanted Art to put it on decently nor was troubled with any phantastical delight in Apparel Her Father neglected nothing which might signifie his affectionate care of her Happinesse but being sensible that he had receiv'd from God a Daughter of an Excellent Nature he was diligent to give her Education suitable 〈◊〉 Capacity and Birth In this point Theonoe had the best assistance in the World that is the daily Example of her most prudent Mother Sosandra Her great Knowledge testified that she had improv'd all advantages to the utmost and was a clear proof that the Capacity of the Female Sex is not so inferiour to ours as some Men do ignorantly believe Her Fancy was quick her Memory faithful her Judgment solid She understood many Languages and could speak some very exactly Her Discourse was compos'd of discreet Wit and rais'd Admiration in all that convers'd with her for she delivered well-fitted words and excellent sense with such tunable Accents that those which heard her thought she spoke like Memnon's Statue when it was struck with the Sun-beams Her Conversation was Ingenious and alwayes express'd such a modest Confidence as accompanieth Innocence when it is lodg'd in a generous Soul Her Temper was something reserv'd but void of all Morosity Her Deportment prudent and wanted nothing which is requisite to make up a graceful Carriage She us'd no Affectedness in her Speeches Looks or Actions Humility pleas'd it self to dwell in such a Noble Spirit which set off its worth with all possible Advantage She had so much Discretion and Fidelity that the most Excellent Persons in the World desired her Friendship She did so truly love Charity and express'd her regard of those which needed it with such an universal care that there were none of her poor Neighbours which pray'd more heartily for themselves then for her She was known to be such a passionate Votary to Chastity that none durst speak rudely in her presence She was a true Lover of God and devoted her best Affections to him and to his service ever esteeming it as a great folly to pretend Love to amiable Persons or worthy Things and to slight God the greatest Good and First Fair by whom all other things were made lovely Her Religion was not made of Talk or fram'd of a few external addresses by which many make their Devotionary part like the rest of their Life a Complement 〈◊〉 it consisted in a great Knowledge and much Love of the Divine Nature and in a constant Resignation of her Will and Actions to all holy Commands as indisputable Laws Having spent a good part of her Life according to this infallible Method at last she grew accomplish'd with all those Vertuous Habits and was bless'd with those serene Tranquillities which fix themselves in those Ingenuous Souls where true Knowledge is sincerely obey'd This is a rude draught of Theonoe's Perfections and though I have not been able to paint her to the life yet it doth so far resemble her that by it you may know the Qualities of Irene for they were not more Sisters in Nature then they were alike in all vertuous Accomplishments Indeed they were two lively Reflexions of one Divine Beauty parted between them and shined with no more different Rayes then the Sun would send down if it were cut into two pieces Some possibly which may chance to reade this Story will be apt to think that I
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
what they should be order'd to perform though it were never so Necessary or Excellent Tuphlecon had taken notice of this Temper and fitted it with such conformable Lawes that it was no hard matter to procure obedience to his Government for he never commanded any thing but what he was sure they were willing to do they were unwilling to do nothing at all perfect Idlenesse did not agree with their Fancy but they would have the instances of their Obedience easie and the Materials of which they made their Oblations such as should not cost them much Tuphlecon by a sordid correspondence had utterly perverted the state of their Spirits for by appointing them mean things far below the excellency of true Perfective duties he debas'd their Souls and they took as much Joy in these worthless strawes as if they had been the services of just Spirits made perfect and they judg'd themselves worthy of no lesse acceptation then 〈◊〉 and took all those for Fools which ventur'd to reprove the vanity of their minds or endeavoured to show them that they were governed by false measures of Religion and that they had indiscreetly left out of their Obedience such Rules as were most necessary to secure the Interest of their Souls either by improving them in that Goodnesse of which this present state is capable or by ascertaining their Eternal Welfare But whatsoever was said was of no value with those who had determind'd it to be enough for them that their Instructions pleas'd them whether they would save them or no. The Kenapistians having thus repos'd their hopes of Security upon false Principles contented themselves with a Form of Religion and neglected the Indispensablenesse of a Holy life The Severities of Godliness were ridiculous among them and the practise of Charity arbitrary they reckon'd the Examples of the Primitive times inimitable and concluded the Desire of Goodness sufficient to Salvation In Theoprepia they love what these do but profess and do what these only say Flesh is allowed its Dominion over the Spirit Envy and Hatred have banish'd Love and they have devis'd a new way to go to Heaven without peace of Conscience which they endeavour to quiet by neglect of Examination Or if by chance they find they are not conformable in Disposition or Practiseto Holy Rules yet they excuse the business by alleging That Sin is inconquerable in this mortal body That Obedience is impossible That the Best things which we do are Splendid Sins and the Worst are but Sins They repent as often as they please nay they believe if they do but repent at the hour of death it serves the turn for the sins of their whole life and notwithstanding the greatest causes of Despair they may believe and be safe for ever By these Principles the Kenapistians grew extreme low in their Conversation and if they had lived among such as make a just estimation of things they would have forc'd them to think either that Religion is a pitiful business in it self or else that these were Hypocrites and did profess it only for a show However the Kenapistians enjoy'd a great deal of ease and freed themselves from scrupulous enquiries and the strict performance of indispensable duties having made such things unnecessary by false Rules They kept their Covetousness untouch'd because the publick orders made no great matter of Charity and because they took not good Works for the only way to Heaven They made sufficient amends for the Wrongs they did if they were sorry for them because Restitution was no Fundamental Article of their Creed and how bad soever they were they thought themselves excus'd if they did accuse themselves stoutly and it was abundance of Mortification with them to complain sometimes of their unruly Appetites and to revile their Passions because they would not be bridled The Example of Tuphlecon who framed his Life according to the same Rules made them love him infinitely for under his peaceable government they were obliged only to talk of their Duties and enjoy their Liberty But this fair day began to be clouded by Tuphlecon's sickness which I must confesse I expected a great while before for though he put the best side outward yet I observ'd him to be very weak and that he went constantly with a very slow pace which he us'd not so much for State as to hide his Infirmity which grew at last to that height that he could dissemble it no longer His disease was very sharp some call it Brygmodonton it is much of the same nature with that pain which is known by the name of Remorse of Conscience Those that are troubled with it seem to feel a Worm in their Heart When he had been gnaw'd thus a while his Countenance grew wan those which knew not what he ail'd would have guess'd that he was haunted every night with an Evil Spirit His Voice being grown so low that one could scarce discern what he said he was suppos'd to be very near the grave Whilst he lay in this miserable condition an old friend of his call'd Colax whom he intirely loved having heard of his Case brought him some Medicines which he compos'd according to such odde Receipts as he had transcrib'd out of two or three foolish Books which he borrowed of Tuphlecon The Effect show'd their Invalidity for he receiv'd not the least Benefit by them You may guess the Worth of the Compositions by the Nature of the Ingredients of which they consisted Ananke Peirasmus Pathos Hylotes Adunaton and Moira And as he administred his Cordials he told Tuphlecon to comfort him that he ought not to break his Heart for invincible Infirmities and such he esteemed all his Sins That God was obliged to excuse our disobedience because of the naturalnesse of Sin and that he needed not to doubt of pardon for such faults as he was forc'd to commit by the irresistible power of Tentation That God doth not exact Perfection of us because it is Impossible That he needed not trouble himself that he was so bad since God had predestinated him to be no better and in short that he might make one Answer to all Objections even of Hypocrisie it self That Christ had been obedient for him Yes said Tuphlecon with a quick and passionate reply And I fear that he will be saved for me too Away Colax this is no time for Flatteries my eyes are too open I see the uselesness of Lies and I find now that which hath been said long ago to be too true That about the time of Death the sense of God begins to awaken in men I have put too much confidence in thy false friendship I have talk'd often of that word Faith and pleas'd my self with the Name but am destitute of the Vertue which indeed I never knew in the right notion that small pretence which I can make to it is only a faint resemblance of the word misunderstood To night I have examin'd the false Jewel upon which I
Wise for they do it knowingly and willingly they are not displeas'd that they have taken so much paines to make their condition so calamitous only they are vex'd because it proves no better So that the world seems to be like a company of tumultuous people who being made falsly to believe that a Jewel of invaluable price is lost in a certain place fill'd with ordinary Pebbles for fear of being prevented by one or other in the Morning they make haste thither in the Night and when they are met scuffle in the Dark to seek what is impossible to be found there but if any chance to take up some ordinary Stone which they all trod upon with contempt the day before then tormented with a groundless suspicion they pull fight strike and cry and some laugh at the ridiculousness of their own and others Folly You see Noble Guests quoth Phronesia reflecting upon the length of her discourse I am so tedious in giving you an answer that I am afraid you do repent of having ask'd me the question but I will contract my Story After our arrival in sundry places where my Husbands feares were verified and his despair encreas'd being much affrighted with this sad face of things which appear'd every where he prayed earnestly to God to show us some place where we might find better Company Heaven heard his prayer and brought us acquainted with a Gentleman who gave us notice of the Vertuous temper of the Theoprepians and in particular of the good Nature of the Philadelphians who not only maintain'd a great Charity among themselves but for all that desired to converse with them By the guidance of this happy Star we light upon this Country of which time I can never think without teares of Joy for here we found Wisdom and Love in league with Truth and Goodnesse Religion and Righteousnesse embracing Temperance and Prudence here we found those quiet Habitations where Charity Tranquillity and the Freedom of all plain Converse had repos'd themselves where every thing that belongs to the Sorenity of Rational Life flourisheth and to conclude here we saw what we had heard of in other places wish'd in all but hoped to find in none So I have told you quoth Phronesia how and upon what Design we came hither and I believe by the prolixity of my Narration have made you often wish that I had either not begun or else ended it sooner No assure your self said Urania if your journey from Argentora had been no more troublesome to you then the Relation of it hath been tedious to us we should not have compassionated your Travailes But since you have given us such pleasure from your Afflictions pray let us also taste the joy of your Prosperity I make no doubt but we who have pitied you in our thoughts for what you suffer'd before shall much more easily rejoyce with you when we shall more fully understand the happiness of your present condition In obedience to your Commands whose company is a great part of our Happinesse I will proceed quoth Phronesia to a further Relation of the state of Theoprepia This City with the Consent of the people was built by my Husband and upon their motion call'd after my name and hath Eupistis upon the West Eusebia South Philadelphia East and upon the North Sophrosyne as I suppose you may have heard in Eupistis This City is the Metropolis to them all Here they have erected a magnificent Temple by the advice of the Eusebians in which they celebrate the praises of the Great and Good God whom they all worship with most hearty Devotion The City is seated as you see upon a pleasant Hill rais'd to a moderate proportion of height above the adjacent Country This small piece of rising ground is so situated as if it had been mark'd out by Nature for the destin'd foundation of a Metropolis It is plentifully water'd with both the streams of Agathorryton which descending from the rais'd Top of the Hill Theorus do easily run up the highest places of the City We have not encompass'd it with any Wall because it is plac'd in the middle of the Country and guarded with the Strength of all the Inhabitants which dwell in the Circumference We know that the united Courage of honest-minded people is the only safeguard of a City or Country and have observ'd that walled Townes not defended by the Valour of those which dwelt in them are but vain significations of Safety The Theoprepians are so inoffensive that they will not provoke others and they are so united that others dare not offend them I would not have you Noble Friends to understand this relation so as to think that the several parts of Theoprepia which I have mention'd under distinct names have different waies of life each being confin'd to the strict sense of its Title or that the City Phronesia is govern'd by other rules then the Country No they all live according to the same Institutions only each Country hath taken its name from excellent Persons who were Eminent in those particular Perfections to which their Names carry reference and having learn'd from them the worth of those Vertues they not only conform'd their practise to them but as a grateful remembrance of such worthy Leaders they were willing to bear their Names in the Title of their Country Eusebius taught his people the Worship of God Philadelphus gave the true Rules of Charity Eupistis discover'd the Grounds of Faith Sophron made them understand the Laws of Temperance and Phronimus show'd them how they might joyne all these directions together and so both made this City a glorious Metropolis and brought the Country by the observance of the fore-mention'd Lawes to such a good Temper that they are not undeservedly honour'd with the Name of Theoprepia But I shall give you a view of their Constitution in the several pieces of which the whole frame is made up and show you after what Method he put them together He saw that Man was made with a natural desire to have Neighbours and was so utterly discontented without them that he was apt to be weary of himself in Solitude and esteemed lonesomeness a close Imprisonment God hath fitted him with Speech and Reason as rare instruments of Converse and hath so equally distributed his Gifts that each of us must be beholden to another for something or else want that Happiness which we might enjoy in Society So one Nation loseth its part of the good things with which another is blest if there be not a friendly Commerce between them Besides this every Single man was aware that the Felicity which he did enjoy was in danger of being disturb'd by others unless he could make some Companions of his Fortune and give part to secure the whole both against such ill-dispos'd Forreigners which through Envy might assault them from without or such ill-principl'd Neighbours which might work them mischief from among themselves As the State of any
others attempting the Vindication of Divine Providence Sometimes they undertake to shew the Vanity of this present Life and the true Use of that short Time by which our Continuance in this World is limited Sometimes you will hear them exploding vain 〈◊〉 to Revelations in Matters of Religion and at other times demonstrating the Eternal Nature of Vertue and in some Leaves you will reade what they said when they endeavour'd to prove the Immortality of Humane Souls besides some other Subjects very considerable to all serious Persons which I have endeavour'd to put into handsome Dresses both knowing that they are worthy to be 〈◊〉 with the most industrious Art and also hoping that they would adde grace to my Book whilst I treated concerning them I thought also it would not be unacceptable to insert a short Story of the Life and to give a brief Synopsis of the Sacred Doctrine of our dearest Saviour To which I have added also a Vindication of his Incomparable Gospel to discharge it from the Impudent Cavils of those who undervalue the Holy Scripture not because they have much Wit but because they are Ignorant of those Perfections for which it is not only Justifiable but Admirable as they have been told not long since by a Gentleman deservedly honour'd for Wit Vertue and Learning In asserting the fore-mention'd Verities I found reason to be more prolix and shorter in the Historical Narrations which though they are in most parts Parabolical and so not unuseful to those who will understand them yet they being not the Principal parts of my Discourse I thought less care was requisite to compose them If any Curious Reader ask But why all this Really I can only say that it was partly to give an account of my Time to Almighty God to doe honour to the Gospel of our Lord and Saviour to serve the Lovers of Truth and Goodness and partly to entertain my own Mind If Tully pretended this as a Reason of his writing Books Nos autem qui non tantum roboris habemus ut Cogitatione tacitâ à solitudine abstrahamur ad hanc scribendi operam omne studium curámque convertimus I hope I may use the same Excuse especially since I am very much satisfied that I could not employ those quiet Hours which I gain from the troublesome Affairs of Humane Life to better purposes then those which I have mention'd What good man can dissent from him who amongst some Extravagancies hath recorded this noble Speech Il ne faut pas douter que ce ne soit 〈◊〉 usage le plus honorable que nous leurs sçaurions donner qu' il n' est occupation ny dessein plus digne d' un homme Chrestien que deviser par toutes ses estudes pen semens à embellir estendre amplifier la verité de sa creance i. e. There is not an Employment more honourable for a Man or more worthy of a Christian then those studious Endeavours by which we embellish Religion and advantageously recommend the Truth of it to the World I cannot but think that what Ion said of his Attendance at Delphi may be much more 〈◊〉 applied here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or what the Priestess call'd her services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in English speaks thus My Task is noble Phoebus me commands To wait where the Oraculous Tripos stands I serve no Mortal but that God whom all The World doth justly their great Patron call This Holy Office is Ambition's Height To serve is Honour and to work Delight What can be more congruous to our Nature if we know our selves then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to devote our Time to the service of God and which he values as one of the chief Sacrifices which we can offer to him to direct our Actions to the Melioration of Mankind I look upon the World as a great Temple whose Doors are open day and night in which some do continually sing Hymns in the Praise of the Eternal King who is the Creator of it It becomes all Excellent Spirits both to bear a part in that Divine Song themselves and to use their best Art to bring others into that Holy Chorus How far these Papers may conduce to so good a Purpose I cannot tell but I have made them as perswasive as I could That for which I have been chiefly sollicitious is that they may please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are fit to determine concerning Wisdom and who have heartily concern'd themselves for the Interests of Vertue and if this Expectation be not frustrated I shall think my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have perform'd the greater part of my Task and for other matters I think my self able to pass unconcern'd through little Censures In this short Prologue I think it will not be impertinent to make a particular Address to Atheists Epicureans and Scepticks I have many Reasons to fear that I shall not convert Atheists I know that such as dispute with that sort of men do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contend with the Arrogant and argue with such as are hard to be convinc'd but since their Infidelity is conquerable I have done my endeavour and if the Application prove not effectual yet I hope they will find no just cause to be offended at my Charity if any such shall happen to reade this Book If I have us'd any sharp Expressions in the Reproof of their Unbelief or endeavour'd to cast Disparagement upon their Principles they will not have Reason to be angry if they consider the Greatness of that Interest which I defend and remember that the Ancient Philosophers spoke at a far higher Rate the boldness of whose Philosophick Zele I have follow'd at a very remote distance Plotin the chief of the Platonists pronounceth rooundly that the Denial of an All-wise Creator is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Irrational that it can be approv'd by none but those who have neither Understanding nor Sense Arrianus in a great Indignation against such as could not discern God by his Providence breaks out into these passionate words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God one of thy Creatures is enough to discover thy Providence to a modest and thankful Person those who have consider'd many of them and yet do not acknowledge a Creatour are guilty of a stupid Impudence and as he saith in another place are 〈◊〉 of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have lost their Discerning Faculty and so cannot perceive or are infected with Ingratitude and will not acknowledge a God Cicero having made use of the Admirable Courses of the Orbs as an Argument to evince a Deity says 〈◊〉 qui vacare mente putat is ipse expers mentis habendus est c. He which is not sensible of a Divine
to be angry at a saucy Boy and order'd the Youth to be carried forth and beaten for his Presumption though in his Mind he approv'd his fault knowing that besides these which his Servant had us'd there are no other means to reduce such obstinate Dissemblers to their Right Mind except burning Coals or good Cudgels This Isosthenes amongst his other Fooleries used to dispute against Motion and pleas'd himself with this trifling Sophism to make good his Opinion If any thing be in Motion it must be moved either in the place where it is or where it is not It is not moved in the place where it is for there it rests And it cannot move in the place where it is not for how can any thing act in the place where it is not It happen'd as he rode one day out of the City he fell from his Horse and having put his Shoulder out of joynt he was forc'd to betake himself to Sotericus a noble Chirurgion and to desire his help Sotericus having heard of his Humour resolv'd to make himself some sport with Isosthenes and told him that his Shoulder was in the right place and that it was impossible for his or any other mans to be dislocated alleging that no bone could be put out of joynt but by moving out of the place in which it was or in which it was not neither of which are possible Isosthenes seeing himself jeer'd pray'd Sotericus to use no Arguments in that Point with one that was necessitated to dis-believe them by the great Pain which he felt and also a disability to use his Arm. Very well replied Sotericus since you are convinc'd of your Folly in arguing against Motion by the dislocation of a Bone I will confirm you in your right Mind by putting it into its place again I have now proceeded Philalethes given you the Characters of all Antitheus his Companions except Antigraphus and I must not omit him for as he joyns with Scepticus and Hypsagor as in decrying the Conduct of Natural Reason so he hath a particular delight in vilifying the Assurances of Divine Revelation His common Sport is to jeer at Religion and he thinks they have but a foolish Wit who scruple to make a Jest of any thing He says that Protagor as was but a Cowardly Fellow because he did not write more positively and reviles the Athenians for burning his Books only he says they did something expiate their Crime by giving Hemlock to that troublesome Moralist Socrates He is deputed by Antitheus to quarrel with all Books which contradict the Opinions and Practices of his Sect especially to disparage the Authority of the Holy Gospel which he endeavours sometimes by taking occasion where none is given to blame the Matter sometimes he dislikes the Style sometimes he falls foul upon the Author sometimes reviles his Scribes sometimes he pretends an incongruity in the Historical Narrations at other times he vilifies the Rational sense Being unable to distinguish between seeming Differences and real Contradictions or to explain things which are obscurely express'd he puts the dishonour of his own Imperfections upon others and accuseth the Holy Writers sometimes of Falshood alwayes of Ignorance Sometimes he quotes the personal Infirmities of some Writers which they have confess'd and makes what he had never known but that they told him Objections against their Books expressing Malice where they have only shewn Ingenuity for it was not Imprudence but Humility in them to acknowledge their own Weaknesses whose Design was not to doe Honour to themselves but to serve their Great Master and made it impossible for generous persons to think that they would lie in his behalf when they spoke true against their own Interest Sometimes he abuseth that Holy Book by taking single Words and pieces of Sentences out of several places and putting them together as if he were making a Cento Biblicus by this means forcing them to express a Ridiculous sense which those Divine Leaves abhor and endeavouring to make others think that they favour absurd things though whosoever turns them over knows that if they mention them in one place they condemn them in twenty But such Unworthiness doth become one that hath taken some of the Fragments of Celsus the worst leaves in Lucian and having bound them together with some of the most putrid pieces of Vaninus Aretine and Rablais hath made them his Bible In the height of his Impudence he forgeth blasphemous Cavils against the Unspotted Innocence the Perfect Goodness and Unparallel'd Prudence of the Great Prince Anaxanacton and asperseth his Discipline as a thing founded in Ignorance and which exposeth those which entertain it to scorn and injury wilfully neglecting to see that which is visible to all that can reade That as Anaxanacton was the Mirrour of absolute Perfection in his own Example so his Gospel is full of wise Counsels and prudent Rules that it is adorn'd with the noblest Explications of Vertue and doth so much tend to the Melioration of the World that no Method was before discover'd which in any respect could be equall'd with it and hath so fully spoken to all important Cases that nothing can be added to make it more complete or useful and hath its Credibility so strongly supported that no other Book can come into Competition nor any Caviller be successefully Malicious It s Divine Authority being first signified by Prophecy and Miracles and the Truth of what is said in Honour of it confirm'd by Universal Tradition One thing I should wonder at but that I can admire nothing which Antigraphus sayes since I know what he is which is that he should prevail with himself to affirm as he doth in one of his scurrilous Books That the Founders of Christian Religion had never establish'd their Doctrines but that among other Devices they burnt the Books of the Heathen Poets and Historians and destroy'd the Memorials of the Gentile Theology Here the Atheist was so unlearn'd that he had never read or so malicious that he would not remember that the ancient Patrons of Christianity were Persons accomplish'd with all Humane Literature and both made use of the Heathen Books as very fit Instruments to overthrow their Idolatrous Opinions and Worship and resented it as a great Oppression when the Doors of those Schools where such Books were taught were shut against their Children and were so far from endeavouring to destroy any Registers of Antiquity that one of the most Learn'd of all the Heathen Emperours us'd all possible means to be made Master of the Library of a Christian Bishop after his death knowing it was well furnish'd with such as he esteem'd Excellent Authors and that those Fathers of the Christian Church recorded nothing false in their own Histories is manifest in that they appeal'd from them in their Apologies to the Annals of their Enemies But this Impostor not much caring what he said having falsly accus'd the Christians of unhandsome Practices would alleviate it by
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
undoubted Truth was generally known The first Believers preserv'd the Authentick Records of Anaxanacton's Story and deliver'd Transcripts of them to so many that the common Evidence of their Faith was universally spred and all Corruption prevented because for some hundreds of Years they had the Original writings and Copies were taken by so many Persons that none could make a Variation but he was liable to a quick Discovery By the Power of this Divine Verity they converted many of their most mortal Enemies among the Jews insomuch that those who had a hand in Anaxanacton's Death repented of the Murther which they committed upon such a Divine Person and testified the truth of their Repentance by venturing their Lives in his Service He was pleas'd to assure his Ascension to one of his zealous Adversaries by appearing to him with a Heavenly Glory and shew'd him the folly of endeavouring to destroy that Church whose Prince was Lord of Heaven and Earth who after he had recover'd the astonishment into which he was struck by the Celestial Vision he tore the Commission which he had receiv'd to disserve Anaxanacton and made Reparation for the wrong which he had done by the constant Zeal wherewith he promoted the Faith of his Gospel throughout his whole Life and then perfected his Love with Martyrdom When the Heathens doubted of the Truth of this holy Story the Servants of Anaxanacton referr'd them to their own Annals and added Miraculous Proofs in so many Places that their Adversaries had nothing left to oppose them being sufficiently vex'd to see such an unparallel'd Attempt succeed in a way which the World never knew before and wonder'd that a few mean men agreeing in one plain Story should have such a potent Influence upon all Kingdoms where they travell'd one single Person and sometimes two converting a whole Nation to that manner of life which was contrary to the general Inclination of Mankind to that Doctrine which contradicted their receiv'd Principles and that Religion which overthrew the Worship which they had deriv'd from many Ancestors and was confirm'd by Penal Laws and which expos'd such as receiv'd it first to Scorn and then to Torments It encreased their Admiration to see them voluntarily offer themselves to suffer in proof of what they said but much more when they perceiv'd the undaunted Courage with which they endur'd the greatest pains and then Death How could it but amaze the Heathens when they saw poor men whom they despis'd challenge their Gods before the Faces of those who ador'd them and make them confess themselves to be Devils They could not but wonder at the strange Alteration which was wrought upon their Companions Tempers who were so chang'd in their Manners that they could scarce know them to be the same men Christian Religion accomplishing that Emendation upon Humane Life which Moral Philosophy had in vain attempted except in a very few Instances it being unable to make its Precepts obey'd for want of sufficient Motives that is could not promise Eternal Rewards to Vertue nor dissuade Vice effectually having no Authority to threaten Disobedience with endless Torments All beholders were rap'd into Admiration when they saw these things and many enquiring into the Reason of such rare Accidents found sufficient cause to conclude that they were the Effects of a Divine Power which accompanied the Apostles and they justly esteem'd them Infallible Proofs of the Truth of the Holy Story knowing that Falshood is unable to equal such Products But O God! said Bentivolio making a passionate Apostrophe what a stupid Incredulity hath seiz'd upon this leaden Age which doth not give Faith to that Divine History which is come safe to our hands being preserv'd in a Holy Book not blemish'd with one material Variation and honour'd with the concurring Testimony of the best men who liv'd in all the Ages since it was written What a strange Lethargy is this which hath so fatally benumb'd our Wills that we cannot be perswaded to think that there is as much reason to believe that the Four Evangelists have given us the true History of our Saviour as that Julius Caesar wrote his Commentaries We pretend to doubt whether the noble Physician penn'd the Acts of the Apostles and yet make no question but Homer wrote the Iliads and that the AEneids are the Works of Virgil. But since there is no Comparison between the reason of that credulous Respect which is given to the fore-mention'd Authors and the validity of that Evidence which I have produc'd for Anaxanacton's Gospel I will tell you added Bentivolio now addressing himself to Eugenius the cause of this strange Infidelity Some fall into it by a lazy neglect of the consideration of those Arguments which would make them give credit to this Story and many are unwilling to believe it because their Faith would disturb the Pleasures of their Sensual Life These though they never heard of any Counter-witnesse produc'd to disprove this Truth for there is none and though they are not able to frame a rational ground of Doubt yet they endeavour to look upon it as a Fiction because it crosseth their Adherence to a base Interest The Dissatisfactions which they pretend to the Holy Gospel arise not at all from the Defect of those Reasons by which its truth is asserted but from the too-much Evidence which against their Wills they find there of the necessity of a Holy Life and too strong proofs of the miserable estate of those unworthy Souls who being favour'd with the Knowledge of its Precepts do not answer it with sincere Obedience It were too long to trouble you with the Enumeration of all those Devices which they contrive to avoid the power of this important Verity Sometimes they pretend that the Doctrines reveal'd are contrary to Reason making God's Understanding no bigger then their own and pronounce those things absurd which they would not have had reveal'd and endeavour that the Gospel might be thought a Fable though they cannot imagine at what time it should be feign'd by whom or for what purpose and deny that it was confirm'd by Miracles though they cannot but acknowledge that if it was entertain'd upon any other Accompt it was the greatest wonder in the World But these men will not let it be possible for God to assure his Creatures of Truth for he hath done so much that they cannot tell what more to ask only when they are urg'd with it they require saucily that he should repeat it But that you may more plainly see that this perverse Incredulity which is the great Fault of the present Age ariseth not from the want of any Credibility in the Object or Defect of clear Evidence in the manner of proposal I must acquaint you that many who convers'd with Anaxanacton when he liv'd upon Earth did not entertain his Gospel with that Faith which was due to his visible Authority The Proofs which he gave were Sufficient but not Compulsive It was highly convincing to
in this way he acquainted him with that Intelligence which he receiv'd from Forein parts and made him understand the private Reasons of the chief Transactions of State By which means he arriv'd at a clear Knowledge of all things which might concern his Place such as the Rules of Government the Nature of Justice and Equity the Laws of Commerce and War the wayes of Preserving and Increasing the King's Revenue the Duties of all publick Offices the Disposition of his Country-men the Conveniences and Inconveniences which might arise to them from their Neighbours In short he had as much understanding of Persons and Things as can be attain'd by a long Study of Men and Books And now having the advantage of Years and the benefit of a firm Memory in which he had registred the Consequences of the most considerable Actions observ'd by himself to which he had also added the Experiments of others he was able to give proper Advice in any business which could fall under Deliberation Having given you a short Character of this excellent Person I will set down his Speech He is reported to have deliver'd himself in such words as these Gentlemen You will wonder at the occasion of this Assembly when I tell you that the Wickedness which hath given us cause to meet is so extraordinarily strange that it transcends the worst Examples which have been produc'd in our memory We are in danger of an Invasion from Theriagene only because we have perform'd the just Rights of Hospitality whose sacred Laws are involably observ'd by all the World not to a common Ally but to the most Excellent Prince Alethion who hath not only oblig'd us with the Assistance of his Arms but hath made us owe the Life of our King to the generous Adventure of his own Person at the Battel in Theromachia He is depriv'd of his Kingdom by a rebellious party of his Subjects upon this false Pretence that when his Father was alive he kept a treasonable Correspondence with his Confederates in Theoprepia Here Calliphon made a short pause seeing the whole Senate rap'd into a passionate Admiration of this strange News When they had settled themselves again he went on thus As there needs no witness to convince us of the falseness of this insolent Calumny besides the Knowledge which we have of our own Innocence so we are sufficiently assured of the reason why this horrid Accusation was forg'd by the ill use which hath been made of it And we are fully inform'd by whose traitorous endeavour it was fram'd since we understand that Antitheus hath usurp'd the Kingdom It is not needful by many words to let you know our King's Opinion concerning this matter or to use many Arguments to perswade you to follow his Advice As Phronimus our late King of Glorious Memory thought Anaxagathus worthy of his Friendship so Theosebes thinks it unworthy of him to desert his Son who hath demonstrated his high Regard to our Interest when we needed his help or to slight an Ancient League which was once beneficial to us in a time when the distrest condition of our Confederate doth sollicit us to observe it For the performance of that which Justice requires and Gratitude commands Theosebes thinks it is but a small matter to protect the Person of Alethion in his Country except we also assert his Right with our Swords And since we cannot requite the Love of Anaxagathus by restoring to him that Life which he hath lost by the fraud of Traitors we will endeavour to repossess his Son of his Kingdom and by the destruction of his Enemies make him live again in Alethion and let Theriagene know that they were not more willing to assist us against malicious Foreiners then we are able to deliver them from the Oppression of their own misguided Arms. You are not ignorant with what dishonourable Aspersions our Constitutions have been represented to the ignorant World It is true we had an opportunity in the late War with the Theomachians to let them know how falsly they imagine that humble Innocence and charitable Patience do so enervate mens spirits that true Christians are an easie prey to such as have a mind to seize upon them they having found the contrary by their own experience Though our Religion hath taught us that no Policy is comparable to Innocence and assured us that an Obligation put upon our Neighbours by a constant Beneficence is one of the strongest Fortresses in the World yet we have made them understand that we have so much prudent Courage also to defend the Fort which Vertue hath rais'd that it will alwayes be very hard for the Injurious to make good their bold Attempts upon the peaceable Theoprepians They will not say in future times that Religion hath made us Cowardly Fools since we have given them sufficient reason to believe that though our Patience set us above the low desires of Revenge for private wrongs yet we ought not to expose our publick Concerns which are dearer to us then our Lives to the cruelty of the Unjust It is necessary that we should let these insolent people of Theriagene know that the Humility and Justice which will not permit us to arrogate any thing wrongfully to our selves doth not make us willing to be enslav'd by others and that we can defend our selves against those whom we do not despise They will perceive by our present Undertaking that we think it as necessary to protect our selves against the Violence of lawless Persons as to resist a dangerous Incursion of wild Beasts with our Arms or to prevent the calamity of an Inundation threatned by swelling waters with strong Banks This also is a proper season in which we may shew that the Theoprepian Principles are not terminated with our private Accommodations but that they are extended to promote the Interests of others And that we do not bound that Neighbourhood which our great Lord hath obliged us to love with the narrow limits of our own Country but are willing to enlarge our careful Charity if it were possible to the vast compass of the Universe Whereas our Enemies think that we are pitifully enfeebled by an Abstemious Mode of Life we will convince them of their Errour and shew them that we do not only preserve a good Health but have also obtain'd a firm Hardiness by the Rules of Temperance and give them a clear Evidence that the Courage wherewith we now assist a most just Cause arising from a true Faith in God a due Contempt of the World and certain Hope of Immortal Life doth far exceed that common Valour which depends only upon the strength of a natural Temper is nourish'd with high Diet and blown up with the desire of Spoils or expectation of Triumph after Victory This is enough Gentlemen to shew you the reasonableness of Theosebes his noble Resolution The way by which he intends to endeavour the accomplishment of his Design is to lead an Army into Theriagene by
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
destroy'd 187 * The Hypocritical excuse which is taken from the sweetness of sin Pastor Fido hath express'd to the Life Act. 3. sc. 4. Se'l peccar ' è si dolce E'l non pecear si necessario ò troppo Imperfetta Natura Che repugni à la legge O troppo dura legge Che la Natura 〈◊〉 Which Tully Offic. lib. 3. hath nobly answer'd Nunquam est utile peccare quia semper est turpe quia semper est honestum virum bonum esse semper est utile pag. 191 Hipponyx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Haven so call'd because it resembles the fashion of a Horses Hoof. 317 b Histrionia Stage-play a name not unfitly given to this World where as one said long since Quisquis fere Histrionem agit 33 b Holochrysus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Gold 15 b Humility describ'd 193 Hybris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contumely 16 b Hydraula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Musical Instrument which sounds by Water 193 * Hyla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter In the Fourth Book it imports the Hindrances which arise to a good man from his Body That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the learn'd Bishop in his Hymns doth so often pray against under the several names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Tempting Baud the Corporeal Cloud the Dog which barks and bites the Soul Bodily Tempests which is so considerable a hinderance that as Proclus hath observ'd lib. 〈◊〉 in Timaum all our disorders do spring either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. either from the weakness of our Rational Notions or from the strength of our fleshly Appetites But since the Notions of our minds are near akin to God he adds gallantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. The Invincible power of God doth refresh our Notions and comfort their weakness 197 Hylotes from the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Third Book signifies the dull sympathy which the grosly-ignorant have only with bodily things 121 Hyperenor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proud Insolent Riches usually make men inhumanely fierce 9 b Hypernephelas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the Clouds no unfit name for those who take such wild flights of fancy in their Discourses that no sober Judgment can follow them One that speaks or writes mysterious Nonsense 167 Hyperoncus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very proud 155 Hyperurania 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supercelestial things which the Gnosticks bragg'd that they were able to see 302 b Hypnotica from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sleepy Sleep and Idleness are the supporters of Ignorance 121 Hypsagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lofiy speaker one that talks high 152 b Hysocardes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Height and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heart It notes Arrogance and overweening thoughts by which a man is lifted up above a just estimation of himself See Megalophron 195 Hysterica from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Womb. A woman troubled with Suffocations commonly call'd the Fits of the Mother 142 I IAckleid John Becold the Impious Tailour of Leiden who caus'd so much trouble in Germany with his Enthusiasm and Villanies 298 b Jaldabaoth one of the canting terms us'd by the proud Gnosticks Vide Epiphan 303 b Jamnail James Nailor that Infamous Enthusiast who equall'd himself to our Saviour and had in his pocket when he was taken the Description of Christ which Lentulus sent to the Senate of Rome which begins thus Apparuit temporibus nostris adhuc est homo magnae virtutis nominatus Jesus Christus c. Orthodoxogr Theolog. Tom. 1. pag. 2. 298 b Iconecron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of the Dead 17 b * Iconium from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image It is us'd in the Third Book to express that sort of Religion which is only made up of out-sides not reproving those who would have God serv'd with bodily Worship for so he ought to be as we have declared Book 4. but such as do neglect the Spirit of Religion which is to love God with all our heart and to direct all our Actions to his Glory making his holy Will the Indispensable Rule of our Lives He dwelleth not so much in any Temple as in the Soul of a Good man who as Hierocles says most excellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. offers himself for a Sacrifice makes his own Soul the Image of God and prepares his Mind to make it a fit Temple for the Reception of Divine Light 131 Idiopathy from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It denotes mens particular Affections peculiar Tempers and Perswasions with which they are so inamour'd that many times with much Passion and little Reason they condemn others who are not prone to sympathize with them 171 Jealousie and its sad Effects 59 b Immortality of Humane Souls asserted 355 b Wicked men believe not the Doctrine of Immortality because they hope not for any Happiness in the Eternal World 372 b Infidelity the Root of all Vice especially the Unbelief of Immortality Eurip. in Andr. Androm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Do you think God is no God and that there is no Judgment Men. When that comes I will bear it ibid. Inganna Craft 31 Irene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace A Virgin which towards the further end of the Holy Rode presents Travellers with Garlands of Amaranth Peace and Tranquillity are the Fruits of Perseverance in a good course of Life 280 * Isosthenes one that thinks himself able to equal the probability of Falshood with Truth and to introduce a Sceptical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Sextus Empiricus defines it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Equality of Faith and Vnbelief This Lucian meant by his Balance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To what use do you put these scales I counterpoise Reasons and equal the weight of Truth and Falshood which is to endeavour to plague the World with an infinite Dissatisfaction 136 b K KAlobulus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Counsellour 3.2 Kalodoxus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one whose mind is inrich'd with noble Opinions and rais'd Apprehensions 149 b Kenepistis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Faith It is describ'd in Book 3. 115 Kepanactus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's Garden 177 b A Good King describ'd 47 b Kiskildrivium an insignificant word us'd by Erasmus in one of his Epistles and is of as much sense in Speech as Transubstantiation is in Religion 166 Klerotheron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hunts for the Inheritances of others 12 b The Knowledge of our selves the Cure of Pride and how 196 Krimatophobus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fear of Judgment an inseparable Companion of Sin So that egregious Cheat of himself Dii Deaque quà m malè est extra legem viventibus quicquid meruerunt semper timent Apud Petron. 155 L LAòargyrus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one
to it by false Principles 152 b Scepticus a Philosophical Seeker one of the Pyrrhonian Sect who believe nothing ibid. Holy Scriptures defended 211. as also 165 b Septicollis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome formerly so call'd from the seven Hills upon which it was built 316 b 〈◊〉 See his story in Plutarch who among other things hath related what tricks he put upon the Superstitious Spaniards with a Tame Doe 306 b Sigalion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence An Image upon the AEgyptians commanding silence with shut Lips A God in great respect with Wise men It signifies here that Silence which prudent men have alwayes warily kept in all Evil times 180 b Simmagus a Contraction of Simon Magus the Grand-father of the Gnosticks 296 b How Sin came into the World 96 b Siopelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who can hold his peace 61 b 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dried Carkase 17 b Skiameliuses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shadow of a state to come taking it in the same sense as it is us'd Heb. 2. I have us'd this Name because many Services of the Jewish Temple and other pieces of that oeconomy were but external Shadows of a more noble state of Religion 131 Sophiarete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdo m and Vertue 29 b Sophron Temperate 225 Sophrosyne Temperance describ'd at large in the Fourth Book 201 Sosandra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of a Good Wife so call'd from preserving her Husband 3 b Staurus a Cross but Book Third particularly meant of the Cross of Christ who by the one oblation of himself upon it abrogated all the Jewish Sacrifices 132 Streblodespotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Per verse Master 150 b Sympathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who is Compassionately affected with the Miseries of others 46 b Synaxis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Convention or Congregation It is taken Theologically for a Company of Christians met together to celebrate the Feast of the Lord's Supper and to make a joynt Commemoration of his Death with all humble Thanksgiving T TAano 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those things which are above 201 Takato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those things which are below These two streams of the Spring Agathorryton signifie the good things which God gives with his right hand as Wisdom and Vertue and with his left as Strength of Body Worldly Quality Riches c. For he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spring of Springs the first and best Good from whom all Goodness is deriv'd as Synesius says in one of his Hymns See Agathorryton 201 〈◊〉 Miserable 11 * 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image for so I rather derive it then from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figures made under certain Constellations according to the Superstition of the Syrians and Arabians who thought them capable of Celestial Influences and by looking upon which they thought they were able to divine concerning future things as 〈◊〉 Fagius observes out of R. D. K. in libro Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt imagines per quas futura 〈◊〉 The Jews call'd them Teraphim Gen. 31. 19. which Laban nam'd his Gods and Aben Ezra thought his Daughter stole them lest they should tell her Father how her Husband order'd his Flight from him They were made sometimes in the form of Men such as Michol probably put in David's Bed Those who desire to be inform'd further concerning them may reade Mr. Gregorie's learned Collections in his Notes upon 2 Sam. 5. And such as shall please to reade Dr. H. More 's Mystery of Godliness Book 8. chap. 15. will understand fully that the Doctrine of Telesms is a Supersticious Foolery and that they have no natural 〈◊〉 157 b Tapanta All things Money is all to covetous men who make Gold their God hoping that will help them to all things according to that of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Money answereth all things 9 b Tapeinophrosyne Humility 192 Taraxion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perturbation which doth usually attend worldly Designs 9 b Temperanza Temperance which is the great Panpharmacon the true All-heale which both prevents sickness and restores health See it describ'd 201. Tentation describ'd 178 179 Teraphims See Talismans Terpsithea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Joy 239 Tetractys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a famous secret in the Pythagorean Philosophy which Hierocles hath explain'd in his noble Discourses upon the Aurea Carmina upon that Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plutarch but after another manner in Philosophorum Decretis I have nam'd it in the Sixth Book because the arrogant Gnosticks boasted that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came down in a Womans shape from places which cannot be seen or named and brought down Truth and shew'd her naked to them and gave them leave to talk with her Vid. Epiphan adversus Haer. Lib. 1. Tom. 3. Irenaeum contra Gnosticos Lib. 1. 302 b Thanatus Death 155 Tharraleus Bold Confident ibid. Thaumaturgus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that performs miraculous Actions Where I have applied it the word signifies only one that doth some extraordinary Tricks above the reach of vulgar Wit which he pretendeth to be Miracles 152 b Theander a Divine man 281 b Thelgomenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that may be led any whether a plain person easie to be deceiv'd for want of Pudence 296 b Theonoe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine mind 2 b Theophila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also dear to God as all his true Lovers are Theoprepia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a State worthy of God The Title of the Fourth Book wherein some things belonging to that State are discours'd so far as the Nature of such a work as this is would handsomely permit 177 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who contemplates from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one who takes care of Divine Matters from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I plac'd Agathorryton in this Hill because the Spring of Life doth pour forth its streams most plentifully upon careful and holy Souls 200 Theosebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Worshipper of God 201 Theostyges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hater of God and odious to him 333 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 degenerate Beasts The Title of the Fifth Book in which many brutish Opinions and ignoble Practices are related 1 b Therodes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brutish as the Poor common'y are for want of Education 11 Theromachia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fight with Beasts The brutish Appetite is an Enemy to the Divine Life 176 b Thrasymachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bold in Fight 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Name given to Crates in Diog. Laert. because he went into every House to teach Vertue 19 b Timautus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who honours himself 114 Trimalcio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very soft and effeminate Person Some think that under this Name Petronius Arbiter did describe the Luxuries of Nero. 79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tormenter of men 121 b Tuphlecon Wilfully blind 150 〈◊〉 blindly Confident 122 〈◊〉 Constantinople That piece of my story is not Romance 316 b V VAghezza Beauty Loveliness Vanasembla a Vain Shew The Title of the Third Book in which many things extoll'd in some places as Eminent parts of Religion are discover'd to be no such matters 111 The Vanity of Humane Life 17 b Vdemellon one that believes there is nothing to come after this Life 152 b Velleda a Woman in Germany highly accepted of the People for her Predictions because she prophesied Success to the Germans and Ruine to the Roman Legions Tacitus Lib. 4. Histor. 299 b Vendetta Revenge 〈◊〉 Veneriola a Wanton 83 The Nature of Vertue describ'd 341 b Virbius Bis vir one who hath Life twice bestow'd upon him as all good men have when they are made partakers of the Resurrection 341 b The Union of all Vertues in Vraniae's Speech 274 b Vrania Heavenly Light from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light See Bentivolio 18 The true Use and Estimation of the Life which we have in this World 42 b Usurpers seldom escape Punishment Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 340 b W WIckedness ever unhappy especially in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. 91 b Y YOuth Undisciplin'd usually Wicked and Unhappy See 〈◊〉 92 X XEnodochium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A receptacle for Strangers A House alwayes to be found in Philadelphia that is a Country where men love all their Neighbours as Brothers 175 b FINIS Olymp. Od. 2. AEschyl in Perf. Olymp Od. x Mount Book 2. chap. 12. p. 243. 〈◊〉 in Ion. In Bacch Eurip. Pind. Enn. 3. lib. 2. Lib. 1. cap. 16. Lib. 1. c. 6. Lib. 2 de Nat. 〈◊〉 Plut. Dion Prof. Book 5. Lib. 3. cap. 7. In Not. ad Laert. Plot. Enn. 1. Lib. 6. S. Emp. De Constant. Cap. 4. In Epist. ad Cratevam De Ira 〈◊〉 2. cap. 10. In 〈◊〉 M Tyr. Dissert 20. Mori Vtop Lucian in Hermot