Faith and Obedience but this being a matter suitable to Ambition you may very well give us leave to demand assurance that you are such as you pretend to be lest we foolishly submit our selves to Impostors It is well known that Divine Revelation is one of those things which have been often Counterfeited and that Miraculous Power hath been falsly imitated Would you have us think those little tricks which your Accomplices have perform'd to be the Supernatural Products of Omnipotence and to come near the nature of Miracles which may not only be equall'd but exceeded by very ordinary Artists You are much mistaken in the profession of Enthusiasm for you manage it so poorly that you come far short of the Attainments of your Predecessors You should have invented something before you came hither which would out-doe Jannes his Serpent Alexander's Egge and Psaphon's Birds It is your unhappiness not to have met with people who would believe what you say at a cheap rate of proof You would have made rare sport among those who not knowing the cause of Eclipses might have been perswaded to think you could darken the Sun with a Charm and who being ignorant of the reasons of the Moon 's Illumination might have reverenc'd as Prophets the foretellers of the time of the Novilunium and have made a rare advantage of a Summer's season by inducing Fools to believe that you can teach Cows to divine concerning Weather and foresee Storms having known before that they will make wild excursions when they perceive a different temper of Air by an alteration in their bodies The silly Indian would adore you who wonder'd that a Letter could discover how many figs he stole of those which he carried to his Master's friend though he hid it under a stone whilst he devoured them You might have perform'd rare exploits by carrying with you a Bedlam or two who could endure to have pins thrust into their arms or a Lacedemonian Boy who would laugh while he was whipp'd for without doubt they would have thought that you had render'd them invulnerable by your Divine Art But much more might you raise your expectation concerning you if you could transport one or two Laplanders and besides their Ecstatical Trances let them see the Iron Frogs hop upon their Magical Drums You might also make such people believe that it is by Celestial Inspiration that Women in a dark night do sometimes rise out of their bed in their Sleep walk down little stairs and go over narrow bridges whilst you boldly affirm that it is not possible it should be done otherwise without open eyes and clear light You may perswade them also after the same manner that Epilepsies are Raptures and that such as die of an Apoplexy do only suffer an Apotheosis But the defect of your Knowledge in natural Consequences except in those Instances which are vulgarly known will hinder you from the reputation either of Prophets or Magicians in Theoprepia and we will be content to be esteem'd Unbelievers because you are dull Artists However I cannot but take notice of one useful Device which you have excogitated which is that you deny leave to your Auditors to examine your Principles just according to the manner of those who having a mind to put off Counterfeit Coin do vilifie the use of Touch-stones You despise Learning because it demonstrates your Ignorance whilst you burn Libraries you divulge your fears of Books already written and when you write more you reveal your Hypocrisie for sometimes you say that all writings are needless and for the most part pronounce them hurtful and yet the Press cannot be quiet for your Non-sensical scribbling Whilst you scatter your Pamphlets in the Streets you abandon the sufficiency of that famous Principle which some call the Light within And now I have nam'd that Internal Light I must adde something more concerning it to prevent Cavils It is true the Inward Light which is more properly called Reason or The ability of our Minds to understand doth make us capable of converse with God unto this Principle he applies himself for he doth not teach Stones and if it were not for the Light within we could know nothing without us But our Minds are capable of Guidance and our Knowledge of Improvement from many things without us and in Divine matters we have a great necessity to be inform'd by the Holy Scriptures That this is true is sufficiently manifest in that Pretenders are not able to speak of Religion but in words borrowed from these writings and whilst they perversly abuse the Notions which they receive from hence and talk against Outward Light they speak disingenuously against Christianity in Scripture-phrases and shoot maliciously at our Saviour with Arrows stoln out of his own Quiver By neglecting those External helps which you unworthily vilifie you are fallen into such a gross mistake that under pretence of Inward Illumination you pronounce your selves Infallible in what you think and Unaccountable for what you say and being warranted only by Ignorance make bold to obtrude upon the World the irrational suggestions of your own disturb'd Spirits and for want of due examination take your strong Appetites for Divine Impulses and wild Phantasms for heavenly Revelations Besides this I must also tell you that you are visibly mark'd with the known sign of Imposture and so do plainly discover whence you came against your Wills that is the Irreverent expressions by which you cast dishonour upon our Saviour's Person and those foolish Allusions by which you have disparag'd his Doctrine You would have us think meanly of his Incarnation who after he was born prov'd himself to be God manifest in the flesh and exhort us to slight his Intercession by whom only we have Access to the Eternal Father and do ingratefully undervalue his Death who shed his bloud for the Remission of our Sins and disbelieve his Resurrection and Ascension which is our assurance of Immortal Life Unworthy men Do you desire to be regarded who speak contemptibly of that Divine Prophet Shall we think well of you who despise the Grace of Heaven which Angels wonder at and reproch the Eternal Priesthood of God's Son who is made an Advocate after the Order of an Endless Life to plead the cause of Penitent Sinners and neglecting humble Faith in God through his Mediation desert your Saviour whilst you admire the folly of every arrogant Whiffler Your Predecessors endeavour'd long since to Allegorize the Person of Christ into themselves to expound his Sermons out of their genuine meaning into their own mystical Non-sense to evacuate his most glorious Actions into Metaphors and by all to transform the highest Truth into vain Similitudes perswading the World to believe that the Historical Verity is but the Oldness of the Letter and that the Nativity Resurrection Ascension and Return of our Saviour to Judgment are to be construed after the manner of AEsop's Fables into useful Morals and that they were intended only
〈◊〉 〈◊〉 Hope the Daughter of Eupistis True Faith Hope is the Expectation of the Soul in time to enjoy the Object of its Faith 203 Empsychon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Living or Inspired with Life In the II. Book it signisies the Rational Soul examining Doctrines by its discerning Faculties and approving for True and Good what agrees with them and the other Rule Grapton or the Revelation of the Divine Will committed to Writing See Grapton 103 Engastrimuthus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that speaks out of the Belly call'd also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of that immodest way by which the Pythones pronounc'd their Oracles This trick was used of old The Woman which Saul consulted is called 1 Samuel 28. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domina Pythonis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bottles because the Devil us'd to speak out of her swollen Belly as out of a Bottle and is well rendred by the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophanes bragging in his Vespae that he help'd other Poets to make their Comedies saies that after the manner of 〈◊〉 one that was famous for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. entring into their bellies poure forth Verses Some of the Heathens asham'd of this obscene business allow'd the Devil a more honourable place the Breast and call'd him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he spoke the same way that some late Juglers have us'd who form an articulate sound though those which are present cannot perceive that they open their Mouth Here it is put only for one troubled with Hystericall fits by which some in these dayes have put tricks upon the Ignorant 142 Enthusiasm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Inspiration by which Holy men of old were enabled to speak and do extraordinary things Here it is taken for the mere pretence to it by which device Religious Mountebanks have often abus'd the credulous world Eristes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contentious person 2 Eros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love 80 Erotocleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glory of Love 27 Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving by which name the Greek Church did properly expresse the nature of our Lord's Supper that Sacrament being appointed to make a thankful and honourable Commemoration of his Death 165 Euergesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beneficence the Twin-sister of Philothea or the Love of God 259 Eumenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benign 118 Eupathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is easily affected with things of a gentle Disposition 77 Eupistis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Faith or True Belief which is described Book IV. 201 Euprepon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comely or Decent In the III. Book it signifies one that was not inamourd with the gawdy outsides of Exosemnon yet abhor'd the baseness of Pseudenthea 131 Euprosopon a fair Shew from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that sets a fair face upon things 150 Eusebia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety 201 Euthanatus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Death the Happy close of a good Life 281 Exetazon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Examines or tries things It is here put for Inquiry and is therefore call'd Apiston's File because by ingenuous Examination and diligent Search we find out the Truth 103 Exorcista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conjurer Those which would see more such like Pranks or think those very uncouth which I have related concerning Exorcista in the III. Book may be satisfied if they will read a Book call'd Tres Energumenae Belgicae where they will soon perceive whether I or the Exosemnians have abus'd the Popish Exorcisms 139 Exosemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly Venerable which all grant that Church to be upon whom that Name is bestow'd 133 F FOrzario from Forza a Violent Person that makes Power his Law the Husband of Inganna Craft for Power associates it self with Cunning the better to accomplish its Designs 31 G GAlenepsyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Calm of Soul Tranquillity of Spirit one of those three invaluable Jewels which a true Lover of God doth possesse See Ommelion and Terpsithea 239 Gelosia Jealousy 2 Gnothisauton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy self I have call d the Governour of Tapinophrosyne by that name because the Knowledg of ones Self is the naturall Root of Humility 195 Grapton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Written the Revelation of the Divine Will committed to Writing See Empsychon 103 Gynicaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Womanish It denotes a man imprudently Uxorious 63 Gynopicrene from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Womanish bitternesse or feeble Peevishnesse 2 H HAmartolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sinner 199 Harpagus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapacious the Servant of Plutopenes Covetousness is usually attended with Rapine 24 Heautus one that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-interest which disturbs the common Happiness of the World 167 Hedonia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasure the name of the Voluptuous Queen of Piacenza 79 Hemicalus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half Good one that is in a small measure persuaded to be Vertuous 251 Hermagathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Mercury or happy Messenger 11 Hesychia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quietness Tranquillity 159 Hierographon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Scripture 206 Hydraula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Musical Instrument that sounds by Water 193 Hyla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter In the IV. Book it imports the Hindrances which arise to a Good man out of this Bodily state That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the learned Bishop in his Hymns so often praies against under the several names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Tempting Bawd the Corporeal Cloud a Dog that barks and bites the soul Tempests that rise from the body 197 Hylotes from the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the III. Book signifies the dull Sympathy which the grosly Ignorant have onely with Bodily things 121 Hypernephelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the Clouds no unfit name for such as take such wild flights of fancy that sober judgement cannot reach them One that speakes or writes Mysterious Nonsense 167 Hyperoncus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very Proud 155 Hypnotica from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sleepy Sleep and Idleness are the supporters of Ignorance 121 Hypsocardes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Height and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heart It notes Arrogance and overweening thoughts by which a man is lifted up above a just estimation of himself See Megalophron 195 Hysterica from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Womb. A Woman troubled with Suffocations commonly call'd the fits of the Mother 142 I IConium from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image It is us'd in the III. Book to express that sort of Religion which is made
Sometimes he numbers to them the chief Precepts of Wisdom that they may leave none out of their memories and find them there more readily for practise Otherwhiles he demonstrates to them how vastly the Reward doth exceed all the duties of Obedience that they may more plainly see how good a Master they serve and so both work more chearfully and fear to offend one whom they have so much reason to please Sometimes he shows them how the Rules of Truth have been verified in rare Examples of true Saints and those of the same rank and state of life with themselves that they may not think Holinesse impracticable except in a few nor a heavenly life such a high thing as ordinary people should not aspire unto and then they will blush and weep to see how imperfect they are in comparison of others At other times he takes occasion to discover the folly of such as envying themselves the happinesse which God hath propounded deprive themselves of the glory of a good life by Sloth Hypocrisie and the love of sensuall Pleasures By these convictions they finde vain joyes to begin to dye in their hearts and they presently excite themselves to a vigorous pursuit of Goodnesse and strive after a portion in a happy Immortality When he mentions the Divine Threatnings or reproves sinners which he never doth publickly but for most weighty causes they think it thunders though the terror which seizeth upon them doth not proceed from loudness and noise but the smart penetration of Reason and Love which shine so clearly in his Corrections that the Offender cannot but grieve for himself when he sees such a worthy person sorry for him first Our daily Incense is Fervent Prayer our Oblations are Holy Hymns the Altar upon which we offer is the Love of God Our Prayers are such as no good man will refuse to say for we do with all possible prudence expresse this sort of dependance upon our Heavenly Father begging of him both such things as our own Necessities do mind us of and those which an universal Charity doth require us to ask for all the World Our Hymns are compos'd to minister unto Thanksgiving for as we think our selves and that truly happy that God is our Patron so we hold our selves perpetually obliged to acknowledg the Benignity of our Benefactor to whose Good will we owe whatsoever we have Our Songs are usually design'd to celebrate the Praises of the great Creator and most merciful Redeemer of the World but Theosebes doth so prudently order the Ditties that if we do not forget them we shall have a particular remembrance of the Divine Benefits by which means he hath both prevented the vilenesse of Ingratitude and kept in our minds every thing for which we are to give thanks as the pious Love of our Parents the Supplies by which he made their Death lesse afflictive all means of good Education which concurr'd to the happy instruction of our Youth Sufficiency of external accommodations a good accomplishment of our Businesses and successe in our Undertakings deliverance from great Dangers at Land or Sea recoveries from Sin Vertuous Friends by whose Counsels and Examples we have been incouraged to bear up against the spirit of the wicked world the Assistances of the Holy Ghost the knowledg of true Religion the enjoyment of the Scriptures and such like Amerimnus having given them this account of Theosebes was now going to make an Apology for the length of his Speech when Phronesia return'd and saved him that labour by acquainting the Company that Theosebes did expect them at the Temple When they were come thither they perceiv'd by the manner after which it was built that the people did not esteem all Cost thrown away which is spent any where but in their own houses for it was a most delectable place and so adorn'd with lightsome Windows and convenient Seats for all sorts of Worshippers that as all were well pleas'd with the House of Prayer so the poor thought themselves highly honored there for though their Homes were far meaner then many enjoy'd whom they saw there yet here they equall'd them which stirr'd up their hearts to think of the Kingdom of Heaven for they thought the nearer they came to that State the lesse difference they should find in their Mansions Theosebes receiv'd them with that welcome which one of his Princely Temper must needs bestow upon those concerning whom he had fram'd extraordinary thoughts but he was more especially glad of their Company because he thought his Prayers and Worship would be more acceptable when they help'd the performance and that God would be more willing to bestow his Blessings among them when so many of his friends were present Having finish'd their usual Devotions he conducted them unto his House where he gave them that entertainment which he thought would most answer their desires and was himself the greatest part of it for he administred rare content to them all by his pious Discourses When Dinner was ended Panaretus giving him hearty thanks for the delight which by his means he receiv'd at the Temple and particularly from the holy Song which was sung and accompanied with a soft Organ which he prais'd for the rare connexion of proper Notes and excellent Words but wondring that the people express'd it with such an exact harmony of well-agreeing Voices he ask'd Theosebes how he had brought them to that perfection of artificial Singing and further demanded of him whether some were not offended at that sort of Musick as too carnal a thing and unfit to be us'd in the worship of God both because mens Minds are apt to be more attentive to the artifice of the Composure and the pleasure of Sense then to the praise of God which is design'd to be rais'd by it and also because I have heard quoth he that in some places such are imployed in playing upon the Organ and other Instruments or in accompanying them with their Voices which are so far from being acceptable to the God of Heaven that by their prophane lives they are grievous to good men upon Earth I am much pleas'd quoth Theosebes with your freedom of talk and I am heartily glad that you will by any argument occasion the continuance of our Conferences and as to the particulars of your demand I shall endevour to give you satisfaction That Musick is advantagious to good men in the service of God seems to me a thing easie to be put out of question It is well known that it hath a great Influence upon the Spirits and a rare power to work upon the Affections it is confess'd also that Affectionateness is the Life of our Devotions That assistance therefore must needs be commendable which doth cherish that essential quality of Religious addresses without which they would be rejected If my Experience were a thing to be quoted I could truly say that by the Exaltation of rais'd Affections I have found the good agreement which
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
b Alopex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fox 12 b Alypia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indolentia Free dom from Grief and Care The Goddesse of Piacenza 78 Amaranth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never withering An Herb so call'd from the lasting Vigour of its Flowers Pliny sayes that it bears purple Ears or Flowers of which because they will keep fresh a good while they us'd anciently to make Garlands Lib. 21. cap. 11. It is us'd here to signifie the ever-flourishing glory of Perseverance in Vertue 280 Amasia a Lover 80 Amerimnus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one free from troublesome cares the chief Bishop of Eusebia serving God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without distraction An undivided Soul wholly devoted to Heavenly Studies and Divine Employments which are broken by worldly sollicitudes 237 Ametameletus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given that Name to a true Convert because his true Repentance will never be repented of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Paul calls it which is when a man forsakes sin with shame and sorrow 200 Amiantus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immaculate free from spots 246 Amphibius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have call'd Pirates Amphibians because they live as indeed all Mariners do like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime upon the Land sometime in the Water 13 b Amphilogia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambiguity of Speech Controversie 158 Amphisbeton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one given to Controversie and Debate 157 Amyntor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Helper 46 b Anaedea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impudence 303 b Anaedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impudent 333 b Anaeschyntus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impudent 80 Ananephon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that returns to Sobriety and Soundness of Mind from the deep sleep of sin 173 Ananke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necessity It is such another Excuse as Adynaton He which pleadeth that the Divine Commands cannot be observ'd induceth a Necessity of sin 153 Anaxagathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good King whose Description is endeavour'd 47 b Anaxanacton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of Kings A name proper to our Saviour who in holy 〈◊〉 hath divers Titles of the same Import for he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6. Apoc. 17. 161 I have also inserted the History of his Life a Summary of his Gospel and a defence of his Doctrine beginning 235 b Anchinous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of a ready wit the Servant of Prudence 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 333 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one sick of Incurable Diseases an 〈◊〉 person ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one without Mercy and pity ibid. Anelpistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desperate person 23 b Angerona from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Choak or Strangle 16b Anonomasta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which have no Name The Gnosticks 〈◊〉 that they could see such things 302 b Anopheles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnprofitable I have call'd the Maker of 〈◊〉 by that name because of his vain employment 152 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wicked Person 333 b 〈◊〉 the Rivall of Eros from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Rivalry in Love 80 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of Ismael in Philosophy who opposeth all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 b Aathropia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the State of Humanity 2 Aatigraphus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is an opposer of the Holy Scriptures 152 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that contradicts others 156 〈◊〉 a 〈◊〉 63 Antinomus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is against the Law an Irregular Person 167 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that opposeth strength to strength See Isosthenes 163 b * Antitheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Anti-God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken in the same sense as in Antichristus His Envy and Pride the Roots of his Treason 56 b His correspondence with Dogmapornes 61 b His high conceit of his Knowledge 129 b His wild Reflexions upon his Disappointment 128 b His Principles in Religion 132 b His Natural Philosophy 140 b His Ethicks 143 b His Politicks 144 b The Names of his Courtiers 152 b Apateon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deceiver 16 b Apateonia from the fore going word the Country where Deceit is practis'd and prevails 296 b Apeirus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inexperienc'd 〈◊〉 as many are who undertake to teach others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the frothy Goddess Venus if she take her Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because as the Poets say she was born of the Foam of the Sea but the Derivation is better taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fool as Eurip. in Helen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. The Goddess doth well begin her Name with Folly for men call brutish Appetites Venus 78 Aphrodâ—sius a Venereous Person 152 b Aphron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fool. 80 Apiston 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that doth not rashly assent but doubts till he see Reason for his belief not imprudently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is nothing more profitable to men then a wise 〈◊〉 102 Apollyon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer See Asmodeus Apoc. 9. 11. 134 b Apronoeus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that denies the Providence of God in the Government of the World 68 b Aquedon Eaton which Henry the sixth B. M. honour'd with the Foundation of a Royal College In Epistola dedicat b Archibius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author of Life Which Name I have bestow'd upon those Physicians who by reason of their Knowledge and Vertue are worthy of it for they are Preservers of Life by a wise application of those Remedies which God hath allow'd against Diseases which are the beginnings of Death 19 b Archicacus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginner of Mischief 333 b Arete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vertue deservedly belov'd of Nicomachus and all worthy spirits 178 Argentora from Argento and Oro Silver and Gold The Title of the First Book which contains a Description of Covetousness and Ambition where Force and Fraud bear sway 1 Argus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a careless person and sluggish 47 * Arimanius The Eastern World did 〈◊〉 that Good and Evil proceeds from two 〈◊〉 Principles the Author of Good they call'd Oromasdes of Evil Arimanius They estem'd these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods acting contrary to each other and offer'd Sacrifices to both with a distinct Respect to one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might bestow Blessings upon them to the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might doe them no 〈◊〉 See Plutarch in Isid. Osir. Diog. Laert. in 〈◊〉 97 b Aristaeus a Philosopher who endeavour'd to be Illustrious by 〈◊〉 See Max. Tyrius Dissert 22. 306 b Aristander 〈◊〉 〈◊〉
Erotocleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glory of Love 27 Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving by which name the Greek Church did properly express the nature of our Lord's Supper that Sacrament being appointed to make a thankful and honourable Commemoration of our Saviour's Death 165 Eudaemon a good Genius one that makes men Rich who is the only Good Angel whom the Covetous acknowledge 15 b Euergesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beneficence the twin-Sister of Philothea or the Love of God 259 Euesto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet State I have us'd this word partly to signifie that tranquillity which is necessary for Philosophical Contemplations partly to express the happy Repose of wise and good men 24 b Eugenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Person of a Noble Descent and an Ingenuous Disposition 180 b Eumenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benign 118 Eupathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who is easily affected with things of a gentle Disposition 77 Euphranor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that laughs at the Follies of the World 18 b Euphron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pleasant good-natur'd Person who both enjoys himself and makes others chearful 295 b Eupistia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Faith which is describ'd Book 4. 201 Eupistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true believer a Faithful Person 202 Euprepes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comely or Decent In the Third Book it signifies one who was not inamour'd with the gaudy outsides of Exosemnon yet 〈◊〉 the baseness of Pseudenthea 131 Euprosopon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that sets a fair face upon things 150 Eusebia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety 201 Euthanatus a Good Death the happy close of a good Life 281 Euthymia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mind the Portion of Vertuous Souls 46 b Exetazon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that examins or tries things It is here put for Inquiry and is therefore call'd Apiston's File because by Ingenuous Examination and diligent Search we find out Truth 103 * Exorcista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conjurer Those who desire to see more such Pranks or think those very strange which I have related concerning Exorcista may be satisfied if they will reade a Book call'd Tres Energumenae Belgicae where they will soon perceive whether I or the Exosemnians have abus'd the Popish Exorcisms 139 Exosemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly Venerable which all grant that Church to be upon whom that name is bestow'd 133 F A True Faith describ'd 201 The sad Consequences of a false Faith 150 The Agreement of Faith and Reason 203 A Father's last Advice to his Sons 376 b Forts Esprits Courageous Spirits a Title which the French Deists bestow'd upon themselves after they had so confirm'd their Infidelity that they were able to disbelieve all things 161 b Forzario a Violent Person who makes Power his Law The Husband of Inganna Craft for Power associates it self with Cunning the better to accomplish its Designs 31 G GAlenepsyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A calm of Soul Tranquillity of Spirit one of those three invaluable Jewels which a true Lover of God doth possesse 239 A Garden describ'd 1 b Gastrimargus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Insatiable Eater 152 b Gelosia Jealousie 2 Geron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Old man 32 b Glycypicron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitter-Sweet as all terrene pleasures are 18 b * Gnosticks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge an unclean Sect of Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius calls them who gave themselves this Name prerending that they only were dignified with the Knowledge of Truth though theirs if ever any in the World was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge falsly so call'd as St. Paul said Their Opinions were most absurd and their Practices abominable See 〈◊〉 and 〈◊〉 Plotin one of the best Platonists and possibly a Christian wrote against them Ennead 2. Lib. 9. See Pansophia and Achamoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy self I have call'd the Governour of Tapinophrosyne by this name because the knowledge of ones self is the Natural Root of Humility 195 * God Arguments of his Existence 188 b A Description of the Divine Nature 189 b Of the Connate Idea of God ibid. In what sense the Notion of God is 〈◊〉 to our Souls 191 b That God is as knowable as other things and how 194. 195. b. which Des-Cartes hath well express'd in these words Quamvis enim 〈◊〉 Dei perfectiones non comprehendamus quia 〈◊〉 est de Natura Infiniti ut à nobis qui sumus 〈◊〉 non comprehendatur nibilominus tamen ipsas 〈◊〉 distinctiùs quà m ullas res corporeas intelligere possumus quia cogitationem 〈◊〉 magis implent suntque simpliciores nec limitationibus ullis obscurantur Princip Phil. Parte primâ It is an unreasonable demand to require that he should shew himself as we please So Eurip. in Baceh Pen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ` Do you say that you have seen God plainly as he is No but as he is pleas'd to shew himself we must not appoint him in what manner he will be seen The naked essence of all things is hid from us much more that of God which I suppose to be suggested in the Inscription which was put upon the Temple of Isis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good men alwayes happy 80 b Grapton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Written the Revelation of the Divine Will committed to writing See Empsychon 103 False Guardians reprov'd 55 Gynaeceus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Womanish it denotes a man imprudently Uxorious 63 Gynaepicria from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Womanish bitterness or feeble peevishness 2 H HAdes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Invisible state of the other World which sensual persons do not love to hear of 23 b Hamartolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sinner 199 Happiness describ'd 83 b. and afterwards in Aristander's Speech Harpagus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapacious the servant of Plutopenes Covetonsness is usually attended with Rapine 24 〈◊〉 one that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-Interest which disturbs the common Happiness of the World 167 Hedonia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasure the name of the Voluptuous Queen of Piacenza 79 Hemicalus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half good one who is perswaded in a small measure to be Vertuous 251 Hermagathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Mercury or happy Messenger 11 Hesychia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tranquillity 159 Hierographon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Scripture 206 Hieromimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who makes an affectate Imitation of holy things His Principles his Design his Confutation you have Book 6. beginning pag. 297 b Hilarion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chearful 341 b Hypocrites false Pleas for their sins
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