in what form soever she should expresse her impure soul interrupted her thus No devilish Woman who hast married shamelesse Lust and barbarous Cruelty in a crafty Soul do not think that I will be thy Executioner The ground will not receive thy filthy Bloud though it were not dishonorable for me to kill a Woman and Death is too easie a punishment for thee I abandon thee to be tormented alive with thy own wicked Conscience when the time shall come that Death must transmit thee to other Tormenters being weary of thy intolerable self I doubt not but thou wilt cut off thy own loathed life So returning to seek the way out of this cursed place he was much assisted by a sudden bright shining of the clear Sun which but a little before was over-clouded and having found the former path he utterly gave over all thoughts of going any further at present having too much newes already to report to Urania of his dangerous Journey The consideration of these unhappy Prognosticks made her demurre a little concerning their progresse Where Danger is manifest it is the greatest folly in the World to rush upon it And where the consequence of being worsted is most extremely important it is good to examine ones strength It is no piece of Valour to court Tentations Sometimes they began to bethink themselves of the grounds of their journey and though they sound them correspondent to true Wisdom yet they doubted whether their way lay through Piacenza then casting in their minds what Hazards they should run of being overcome where invitations were so potent and what Outrages they might suffer where the resistance would be violent they began to take counsel how to avoid this Country and go some other way to Vanasembla especially when they 〈◊〉 how many had miscarried in this unfortunate Country But being gone so far that they knew not well how to turn out of the way being 〈◊〉 on one side with a high Rock call'd Hylotes and on the other side with a deep River 〈◊〉 〈◊〉 and knowing the way was passable though it 〈◊〉 care 〈◊〉 been us'd to dangers with good 〈◊〉 and 〈◊〉 upon the purity of their Intentions their spotless Innocence and fix'd Resolutions trusting in the assistance of the God of pure Love unto whom they had devoted their Souls after hearty prayers for his happy guidance they resolv'd to venture forward So leaving the beaten Rode they came to a place where steep Rocks dark Shades and perfect Silence struck them with a sacred horror As they wandred up and down to please themselves with the simplicity of that neglected place near to a silver Brook which crept along by the feet of the Rocks they spied a little Cottage where one Pancratus had retired to make his solitary dwelling and to enjoy the freedom of that peaceful life which is not to be found in tumultuous Townes He was at first something in doubt of the meaning of this unexpected Visit because he thought himself discover'd in the secure privacy of his lonesomenesse by some of Piacenza who hated him and his way of life Whilst they stood as much wondring at the sober countenance of a poor man and the chearful lookes of one that seem'd very meanly accommodated he demanded of them the reason of their accesse into that Solitude to which no common Path gave them direction or what they could expect in a place which all others shunn'd because it seem'd utterly barren of Delight Urania made answer We came not hither Father either because we lost our way or that we desire our presence should give you any Interruption We have never met with any great satisfaction in common paths nor are altogether unacquainted with those Contentments that are most easily had where the Multitude doth least think We know that the pleasures of Retirement are cover'd with the rough surface of Austerity and outward appearances of sad Melancholy from such as have chosen Sensuality for their portion but the Joyes which are conceal'd under those unlikely appearances are easily found out by the Lovers of God for whom they are reserv'd and who know that they are the Substance of that Felicity of which all other things which the easie part of the world admire are scarce a Shadow Pancratus hearing them speak after that fashion was no otherwise affected with their words then a Musical care is with some select Harmony and perceiving they had another presence then the vain slightnesse of Piacenza doth produce he had as great a desire to entertain discourse with them as they had to understand how he pass'd his time in that silent desart He invited them into his Cell which was homely but clean and besides one Room which serv'd him for all ordinary occasions of life he had another where he perform'd his Religious Affaires He gave them Bread Herbs and Water a great repast to such who never cared for Dainties and were at present very hungry and thirsty Having learn'd of them their purpose at their request he told them where they were the conditions of the People amongst whom they were to travaile and said if they would not despise the humble Counsel of a poor man he would direct them to escape some dangers which they must expect and with a Modest but Erect Countenance he began after this manner This Country is call'd Piacenza and most justly for the Inhabitants count Pleasure the chief Good They make account that the Body is much better then the Soul whose Seat they esteem to be the Belly having no great sense or regard of any of its operations but what they perceive there they suppose it was put into the Body only to keep it sweet and to make it capable of enjoying Pleasure for which they would not think it beholden to the Soul neither but that they judge the dead deprived of Joy They acknowledge no other definition of the Soul but a springhtly Temper of Body They judge that there are but two chief Affections in the Soul which they call Joy and Grief and that the first is Vertue and the second Vice They believe all things which have Joy Love and Delight in them and where the Objects are sensuall to be Good and that whatsoever hath Care Fear or Labour in it is Naught and that it was made by the Devill if there be any of which sometimes they will expresse themselves very doubtfully They affirm considently that all Pleasant things were made only to allure us and that we ought not to think any thing Unlawfull which pleaseth us They assert the Soul to be Mortall which they do with the more earnestnesse because they would have it so and deny that there is any happy state to come after this life because they know they shall have no share in it They are so immers'd in Flesh that they understand not what they should do out of the Body and therefore deny that there are any Spirits It is a receiv'd opinion with them
disobeying it by Suffering They are also highly useful to the Good not so much to hinder them from doing that which is not Just as that they may not be wrong'd by the Vicious who are deterr'd from hurting them with violent actions by the fear of those Penalties which are annex'd to them That which you objected concerning the different Apprehensions which men have of Good and Evil doth not infringe the real Distinction which is between them or prove that this difference is not known naturally more then it is possible that the Whole should be no bigger then the Part because some have been or may yet be found who doubt whether it is or no. Neither is it any wonder that some 〈◊〉 〈◊〉 Opinions because there are Multitudes of various Examples in the World and many follow the worst being usually so slothful that they will not take pains to examine which is the best 〈◊〉 and Vice as you say are confounded in most mens actions but that doth not prove that they are not Eternally distinguish'd in their Notions or that it is not natural for Humane Nature to love Vertue since some make themselves sick through Intemperance though nothing is more natural then the desire of Health and some put out their Eyes which are so tenderly regarded by Mankind This Argument is of no force unless you think these are good Conclusions That there are no good Laws in Civil Societies because men do sometimes Rebel That there are no good Principles because the Inconsiderate offer Violence to them and That there is no Use of sober Reason in the World because some are Distracted That any should say as your last Objection supposes That God might if he please alter these essential Notions of Good and Evil is so monstrously extravagant that I cannot but wonder at the Ignorance or Impudence of those who dare speak this blasphemous Falshood At their Impudence in asserting that which supposes it to be no Absurdity for God if he please to make it Good that his Creatures should not acknowledge him which is a horrid Contradiction or at their Ignorance whilst they foolishly affirm that which overthrows all Religion For if we receive this Principle That there is not any thing Indispensably Good or that the Divine Will is not regulated by it they have undermin'd our Faith and taken away all foundation of Hope leaving us as far as in them lies unassured but that God may if he will condemn us for yielding Obedience to him and that it is Just too if he doe it notwithstanding he hath declar'd the contrary When Aristander had proceeded so far he desir'd all the Company except 〈◊〉 that they would please to withdraw for a while into the next Room for his Chirurgeons were come to dress his Wounds Which when they had open'd Well said Aristander how is it We cannot promise much said the Chirurgeons as to your Recovery for we are afraid we shall not be able to prevent a Gangrene Aristander perceiving in their Countenances that by the Rules of their Art they discern'd more Danger then they did express to him desir'd that his Friends might be call'd in They return'd and when they had enquir'd concerning the state of his Body I have receiv'd said Aristander no unwelcome news for Happiness can never come too soon I have alwayes made the Belief of my Soul's Immortality one of the chief Principles of my Actions for whilst I consider'd its nature and perceiv'd that it would not fail to subsist after my Body having a Duration assign'd to it commensurate to Eternity I could not but understand how contemptible that short space of time is which God hath allotted to our Continuance in this lower World in respect of that which is to succeed it and thereupon I infert'd that the Happiness which we enjoy in this state is not comparable to that which awaits us after our separation from this Flesh and consequently that it is an Essential part of true Prudence to be infinitely more sollicitous that we may be happy hereafter then to avoid any present Inconveniences And since I know that there is no way to that Felicity which I hope for but by Death and remember that Death is a very short passage to it I should be untrue to my Principles and abandon my best hopes if I were unwilling to die I perceive said Synthnescon making a Reply to Aristander's Discourse that your Courage is the last Friend that will take leave of you and I cannot but approve your love of an Opinion which is so pleasant that some of those who were not sure that it was true have profess'd that they would never suffer themselves to be perswaded against it whilst they live I grant that the right Government of our Life depends upon true Principles and that we cannot attain Happiness by the Consequences of false Opinions and I must acknowledge that the Principle which you have mention'd is very noble and worthily fit to have a Directive Influence upon the whole course of our present life if we were assur'd of its Truth But I have been told that we have no Soul distinct from the Body and that what we call by that name is only a Contemperation of Corporeal Humours and a Connexion of those Integral Parts of which the Body doth consist and that when this vigorous Crasis is destroy'd by mortal Sickness and the Bodily frame taken in pieces by Death then that which you call Soul ceaseth to be as Musical Harmony vanisheth with Sound and can no more subsist after Death then a Figure is able to remain after the dissolution of Figurated matter Some express themselves thus That all the Soul which we have is compos'd of Material Principles and resolv'd into them by Death that is our Spirit is nothing but a knot of united Atoms and that Death by discomposing the Contexture doth dissipate us into loose Particles I know very well said Aristander that some are not willing to think that the Soul doth exist after Death and have taken great pains to object as much as they can against its Immortality But I have been told by men wiser then these Dissenters that Humane Souls are Immaterial Substances and therefore incapable of that Dissolution which the Body suffers by Death it being a known Principle in true Philosophy That the Corruption of Material Subjects is brought to pass only by a separation of conjoyn'd Parts that is by Division which belongs only to Bodies whose essential property is Quantity That the Soul is in no danger of such Dissolution I have good reason to think by those grounds of hope which I find in my own Experience I am now old and yet I perceive my self to be the same that I was fifty years ago I have worn away many Bodies since I was young and therefore this same I which remains still must be a Soul and that Immaterial I cannot but believe that if I had nothing in my self distinct from
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
and Thrist are our best Sauces and we are not so lavish in the expence of them but that we still keep some to rellish our next meale and therefore though we have dined or supped we rise not without some Appetite To what purpose should a man for so poor a gain as a sick dullness endeavour to eate as much as he can Sometimes we have moderate Feasts but they are alwaies proportion'd to the just considerations of the Number and Quality of our Company and those who are entertain'd do then more especially mind their Rules knowing that their Vertue is under a Tryal and though we allow a greater measure of time for Converse and Chearfulnesse is not prohibited yet we so order the matter that we may not indispose our selves for what we have to do by sitting too long and do both deceive our palate with the best Discourse which we are able to furnish at the Table and cause the Cloth to be taken away when we perceive the Company have eaten and drunk enough I must confess that we are more strict in these Observations because by this means we endeavour to way lay an inconvenience which others accelerate by Excesse in meats and drinks for by that one sort of Intemperance ministers to another and of the latter we are more afraid then the former because it is more dishonourable but if they were equall we would be loath that any thing should make our Bodie so disobedient to the Government of our Soul that it should be provoked by its own negligence to lustful Sympathies and be destroy'd by the Beast which it could have master'd if it had not fed it too high The Pleasures of Abstinence have a rare gust being sweetn'd with subservience to Chastity by which we preserve the Honour and Strength of our Bodies And since the best of Spirits who is the Love of all Noble Souls doth ever refuse the Mansion which is disgrac'd with bodily Uncleanness and doth most of all abhor to be lodg'd with 〈◊〉 therefore we do so far abandon the use of alldishonest Pleasures that we keep the very thoughts of them from desiling our Minds and esteem those which are with just limitations allow'd to be then strictly forbidden when they are not joyn'd with abundance of Temperance and hallow'd with a great deal of Modesty We are more easily defended from the danger of these Pollutions when we come to riper yeares because our Wise Parents took great care that the Modesty of our young Natures might not be ravish'd with evil Examples light 〈◊〉 obscene Books or wanton Pictures and that the unspottedness of our Virgin-life might not be stain'd with bad Company lascivious Dances or the mischiefs which constantly attend upon an Idle life Idleness is esteem'd with us no better then it deserves that is an Ignoble thing and those who know not nor will practise some good Art are accounted uselesse members of the Creation For other particulars wherein we have no set Rules we guide our selves by the best Examples and incline to that part which is most severe to the Flesh keeping in all things a decorum with the Prudence of universal Moderation But that I am afraid to be troublesome to your patience I would tell you also that we do more heedfully observe the Orders of our Ancestors because we have heard and know it to be true that the Divine spark which is plac'd in the constitution of our Souls can scarce be discern'd where it is when it is 〈◊〉 with an Atmosphere of bodily Fumes and that it is alwaies unfitted for its highest operations when it is clogg'd with turbulent Passions Converse with God is the top of our Joy and we cannot ascend to him but in a serene Calm of Soul no more then we can see the Sun when it is 〈◊〉 up in thick Cloudes We do not desire to be buried alive which misery we should think to befall us if the Eye of our Soul were darken'd to the sight of our best Good the gust of our present and future Happiness dull'd and the hopes and desires of Immortality choak'd in us and the power of the Soul by which it lifts it self up to the attainment of celestial life depress'd or extinguish'd And since we find that an immoderate resentment of fleshly Pleasures doth perversely aime at such dishonourable Ends we abandon it being so far in love with the Dignity of Humane Nature that we scorn to degenerate into Brutes through such mean perswasions but we subjugate our Fleshly part to advance the honour and liberty of our Minds having observ'd that men of the best-govern'd Affections have ever attain'd the greatest excellencies of Judgement Whilst vve content our selves vvith a Frugal vvay of life vve provide fevvel for charity and redeem something to bestovv upon such as vvant from lavish entertainments superfluous variety of gay Clothes and multitudes of needlesse Houses In short To the prudent Institutions of our good Father vve ovve an excellent Health an agile Body unhurt Senses quiet Sleeps a peaceful Soul serene Contemplations a symmetry of Passions freedom from shameful Lust and violent Anger preparations for Heaven and a happy Death after a contented Life from vvhich vve part vvith little trouble of Body but vvhose remembrance is so acceptable to our Mind that if we were to live it over again we should repeate it according to the same Rules When Sophron had finish'd his Discourse he desir'd them to walk into a little Grove which joyn'd to his Garden and there by an ocular demonstration he show'd them what pleasure may be found in a Little and by what way Wise men make the half more then the whole for with Herbs Roots Fruits Milk Honey Bread and the native Wine which he call'd by another Name he made a Feast which was a Practise upon his former Rules But this first part of the Entertainment was far exceeded by that which follow'd which was a rare Discourse manag'd by two young Ladies of which I shall give an account by and by It may be some Reader will wonder why I do so much magnifie this sort of Entertainment and because I have mention'd it divers times I will now give the reason of that Theoprepian Custom You must know that although the Theoprepians did frequently retire themselves to Contemplation and Piety and had appointed select Places remov'd out of the Noise of the Tumultuous world as fittest for Education yet they were not ignorant of those Advantages which may be had in Converse with others and it was received as a common Opinion amongst them That Ingenious Conference is one of the most pleasant sorts of Recreation and a most profitable as well as delectable exercise of our Natures since by this means every one doth teach and learn and by a free Communication of Souls in a lively and vigorous way of Knowledg enjoy a delight as far above that which is attainable in lonesome life as an excellent Song of many Parts is
head which was so far effectual as to astonish him for a while but withall broke his sword and as Diaporon recovering himself was aiming a thrust which would have ended the controversie if it had been prosecuted the Prince hoping by Trisanor to understand the Affairs of Polistherion commanded him to hold his hand whereupon Diaporon riding close up to him 〈◊〉 him out of his saddle which being perceiv'd by the rest who were four they fled taking the way which leads to Misopseudes house This Storm being thus blown over the Prince gave the Charriot to be driven by the Messenger whose Life he had spar'd who had seiz'd upon the Horses which perceiving themselves destitute of a Guide began to run wildly up and down the Field They had advanc'd but a little way in their intended Journey but they were forc'd to return again to their postures of Defence and put themselves in order for a new encounter perceiving six arm'd Horsemen to make all possible haste towards them whom they suppos'd to come to secure the Captivity of Misopseudes They were only some of Misopseudes his kinsmen whom his Lady had procur'd to endeavour the Redemption of her Husband and as they were going to Charge each other both found themselves happily mistaken Misopseudes led the Party and though they were his friends they also suppos'd that they saw him but being much distracted between Wonder and Joy could neither tell what to say or doe till Misopseudes imagining what doubts possessed their Minds resolv'd them by crying aloud Alight alight my true friends your love to me is infinitely 〈◊〉 you doe not receive me but our Prince These words were such an Addition to the former unexpected Happiness that they began to think that they were asleep and therefore put these strange things together in a Dream which could never be enjoy'd waking However having the use of their Eyes and the Prince doing them the Favour to pull off his Vizard they threw themselves from their Horses and ran to perform their Homage The Prince gave them his hand to kiss but not without Tears for he could not conceal the sentiments which he found in his Soul of those Affections which his Friends had for him in his extreme Adversity Amongst all these clashes of various occurrences one thing fell out happily for Misopseudes his friends kill'd all Trisanor's Souldiers that fled except one whom they took prisoner by which means the Prince had a more safe opportunity to escape out of the Power of their Enemies The Prince having now a little more leisure was willing as he rode along to acquaint Misopseudes and his Companions with the manner of his escape from the Castle of Dogmapornes and was going to express to them the Obligations which he had from Apronaeus and Diaporon but the deep Impressions of dutiful Love which were fix'd in his Soul for the King his Father made him first call for Trisanor by whom he hoped to be inform'd concerning the state of his Father the Court and Kingdom Trisanor was now grown so near unto Death with loss of Bloud by reason of many wounds that he could scarce speak and only said with a low voice Anaxagathus is dead and Antitheus is proclaim'd King This News as an unexpected Allay took off the lushious Relish of their late good Fortune Though they did not fully believe what Trisanor reported yet they had but too many reasons to cause them to believe the truth of that which he said besides this that Bad news is seldom false The Prince's Faith was stronger in this point then that of his Companions and his passion prevail'd so proportionally that he was forc'd to give it leave to exhale it self in this exclamation How unserene are all the Joyes which we possesse upon Earth Certainly mortal men are uncapable of pure pleasures How is every grain of Contentment which we are allow'd in this World blended with a much greater quantity of Sorrow There is no time so proper for us to expect Affliction as that wherein we think our selves most secur'd against it We have no confirm'd Peace but only a short Truce made with Adversity and that never well kept for our escape from one mischief is but a short delay that another makes which is design'd to overtake us But to what purpose do I speak after this manner we must not refuse what God presents and since we are yet uncertain what his pleasure is let us placidly await it Misopseudes perceiving that the Prince had ended his Discourse continued a Reflexion upon their present estate after this manner The afflictive sense which I have of the Condition of Theriagene cannot equal Yours most Excellent Prince my presumption is not so bold as to come near such a great Comparison but it gives precedence to none else for as my Obligations urge it as the highest Duty which is now possible so that knowledge which I have of the effects which must needs ensue upon this strange conjunction of unlucky Accidents doth awaken whatsoever I possesse of pious Affection But as I am fortified against what may happen with that magnanimity by which your self most concern'd in these Dangers makes your Courage exemplary so I find all reason to hope when I consider the strength of those Principles upon which your Felicity was alwayes founded Who hath not observ'd that in Extraordinary Cases the Design of Providence is laid so intricately that we may have just occasion to wonder but none to doubt It is to me a sufficient Argument that an Almighty Knowledge attends the Concernments of Good men because though they are frequently permitted to come near those Pits which their Adversaries have prepar'd for them yet they seldom fall into them There are two States in the World Good and Bad and when that which is worse hath cunningly contriv'd the destruction of Vertuous persons whose multiplication is the Welfare of the World and is assisted in this most unworthy Attempt by vast numbers of those who are sworn Vassals to Wickedness it is a great Testimony of the over-ruling Power of Supreme Goodness that it is able to make their Designs abortive when the distance is but small between the Contrivance and the Execution We thought most Dear Prince that your Life and your Friends Interest in Theriagene must needs be blown up when a Train was so privately laid against it and so many hands ready to give Fire to it but by our mistake we gain this Assurance That when good men are not successful it is not because God is defective in his Care or wants Ability to assist them or when the Designs which are made against them take effect in part it is not because he could not have frustrated them totally but because he gives ground for a time as prudent Commanders make their men retreat with a seeming Flight that they may make way for the employment of their Ambush and then by a more complete overthrow destroy the vain hopes of
some Vapours extracted out of their Graves by the Stars which represent the shapes which they had when they were alive The potent Stars collecting it seems Vapours out of their cloths too for they appear many times in the same Habit which they us'd to wear But it is easie for him to swallow such small matters who esteems Angels in general but Phantasms or wild Imaginations of sick Brains and by Good Angels would have us to understand nothing but our Friends such as are of our Opinion observe our Humour or applaud what we say So an Archangel is a Parasite or a Carrier which brings good news in a Letter Departed Souls he interprets Shadows that is such as fall from our Bodies when we walk in the Sun and says that the Anguish which is call'd Remorse of Conscience is inflicted by those and that they are the most proper Ministers of that punishment because they must needs be conscious to all our Mis-doings having accompanied us in all places Devils he reputes either Fictions of terrified Souls which hurt only such as make them by their own Fears or else Wicked men that is such as are not of our Mind and sometimes any thing which hurts us as Diseases Sometime he says he could be more content to believe that there are Angels in the received sense but that the Assertours of that Doctrine do not allow Angellesses He doth not value Eternal Blessedness esteeming the Beatifick Vision an unintelligible Notion and instead of a clearer knowledge of God and all things accompanied with an incomparable Joy he says the Kingdom of Heaven signifies only a state of Civil Government like to that which the Jews had before they made Saul their King He tells us that the Souls of Good men do not ascend into Heaven or enjoy any knowledge but die with the Body but that they shall rise again and then be as Adam was before he sinn'd He under stands by the pains of Hell that Wicked men shall die as others do and lie without any sense in the Grave till the day of Judgment and when they rise again shall be tormented by seeing themselves more unhappy then others that is they shall be forc'd to eat drink marry and beget Children as they did before and then die again Here 〈◊〉 made a pause and begg'd pardon for the Length of his Narration in these words I am afraid Bentivolio and Amyntor that I have wearied you both with a prolix Story of Antitheus his Theology but as I hope that Obedience to your Commands will serve for an Excuse of my offence so I make no doubt but that though the matter of my Discourse hath been displeasing because it gives notice of a Wicked 〈◊〉 yet it is the less considerable because that which is design'd is impossible For though the Engine which I have describ'd be fram'd with an Intention to throw Religion off the Hinges yet it is no more able to doe it then to pull Humane Nature up by the Roots You might have spar'd this excuse Philalethes said Bentivolio but that you can omit nothing in your Conversation which you judge Civil but if your own Weariness be not the true meaning of your Complement we desire to be acquainted with some few of those Principles by which 〈◊〉 pretends to have glorified Natural Philosophy It is but a small labour answer'd Philalethes and if it were greater I should willingly undertake it at your Command Antitheus to make the foremention'd Engine more strong hath fortified it with some assistances which he pretends to have receiv'd from Natural Philosophy though indeed they are only a few false Opinions which he had bestow'd upon it in hope to borrow them as he should have occasion to use them that is to 〈◊〉 Philosophy to serve his Design against Theology turning the sound Principles of sober Discourses into bold Paradoxes and fitting extravagant Fancies which are apt to take with vain Souls not only to oppose true Notions but to lay Foundations of Atheism in his Disciples minds at once endeavouring to supplant true Reason in those whom he teacheth to misunderstand Nature and to disserve God's Interest with such as know not the difference between Jargon and Philosophy One of his Fundamental Notions is That the World was made by a fortuitous concourse of stragling Atoms or in plainer Terms that it is Eternal and was alwayes such as it is now or not much unlike to it the common Principles of all things which did eternally exist of themselves being often 〈◊〉 into feveral Forms by a continued succession of various Motions By which Artifice all Dependance upon a Deity is rejected and the World instructed to acknowledge no first Cause For he was afraid that if he should confess that the World was not Eternal he would also be forc'd to acknowledge that the Supreme Deity determin'd it to begin at his pleasure The World thus constituted he calls Nature and sometimes dignifies it with the Name of God not meaning that Omnipotent Wisdom which being distinguish'd from all created Beings derives from himself to them what they are in their particular kinds but the Nature of things connex'd by several Links of Essence which make the World to be what it is which is but a more dull Expression of the Doctrine of Atoms and depends upon the Ignorance of this Truth that Nature is God's Work that is the Method of Divine Art plac'd in the Essences of things by which they are led orderly to their particular Ends and so is only the effect of his All powerful Goodness or the proper Nature which he hath bestow'd upon everything He looks upon Incorporeal substances as I told you before as things to be hiss'd out of the consideration of Philosophers and in correspondence with that brave supposition asserts That the Soul is nothing distinct from the Body but only a few Atoms put together by chance in a certain Order and that Death is a dissolution of that Contexture and a Resolution of the Soul into small particles of fine Dust. But because of some who have diligently consider'd those rare Operations in which Humane Nature doth manifest it self to be some better thing he says that all those Acts are capable of explication by Corporeal Motion He affirms Sense to be nothing but the local Motion of certain parts in the Body and that Motion and Sensation which is the Perception of Motion are both one that is a Bell hears it self sound He defines Reason to be only a Motion of the exteriour Organs of the Body caused by an Impression of the Object and propagated by a succession of Agitations to the inward parts that is the In-side of a Base-viol is made to understand Musick by him that draws a Bow over the strings which are fastned upon the Out-side and is a Living creature all the while it is play'd upon poor Musicians never dreaming that they have such a power bestow'd upon them that their Instruments understand
this corruptible Body or that if Death had any wedge able to cleave my Soul I should have seen some Chip fall from it yesterday when my Arm was sawn off and have felt my Soul grown less then it was before I did not I am the same I still and I do not doubt but I should be so if the other Arm were cut off and after that my Feet and then the rest of those Parts which constitute this Bodily Frame Having this sensible assurance I take the more Confidence to believe that I shall eternally exist in this Rational Nature which now makes me my self I know some say that Immaterial Beings if there are any may be Mortal though not by Separation of Parts yet some other way unknown to us I suppose they mean Annihilation To which I answer that though I cannot but acknowledge God may if he will destroy what he hath made and at his pleasure take away that Being which is deriv'd from his Power yet I think it Absurd to suppose that he doth Annihilate Souls because it is contrary to that Method which he observes in other parts of the Universe nothing of which doth so perish And I must esteem it too great a Boldness for any man to affirm that we are reduc'd to Nothing by Death because he doth not know whither we go If he say that the Soul is of that nature that it can have no Being out of the Body he falls upon the fore-mention'd Rock and must say that it is Annihilated by Separation for else it will exist out of the Body But because by your Objections you seem rather to imagine that the Soul is nothing really distinct from the Corporeal Substance I will make no further enquiry whether Immaterial things can perish but rather endeavour to shew you sufficient Cause to believe that Humane Souls are Incorporeal You cannot but know Synthnescon that this Word Soul and others correspondent to it in different Languages hath been long us'd in the World and I take it for granted that it signifies something and suppose that none will venture to affirm that those learned Persons who made use of it in their Writings did intend to signifie nothing by it but a Body or though some may judge them highly mistaken in thinking it had any other true meaning yet as I doubt not but the Venerable Ancients knew very well what they said so I think it may easily be prov'd that the Notion of an Immaterial Substance distinct from the Body which they intended to express by it is natural and true That the Soul is not a Temperament of Corporeal Humours is manifest in this that it is neither a Good nor a Bad Contemperation If it be a healthful Temperament only then we have no Soul when we are Sick if an unhealthful then we are dead when we are Well Besides if the Soul were only a Crasis of the Body it would be capable of no Distempers but by a fit of the Gout the pain of the Stone the heat of a Fever or some other sickness depending upon indispos'd Matter Whereas it is manifest that it hath many Diseases which arise not from Dilatation or Compression of the Matter Obstruction or Inflammation of the Humours or Solution of Continuity The Troubles of Conscience which arise from Moral Causes being no more capable of being remov'd by a Physician 's Receipt then the Gout can be cur'd with a Moral Lecture The Soul is not a Contexture of Material Parts for that is nothing really distinct from the whole Body but that the Soul is not the Body Part of it or any Corporeal thing we have many good assurances Those who would know what others are do rationally seek a satisfaction of their Desire by conversing with them and such as would know what they themselves are must converse with themselves It is necessary to observe this Method for there is no other way to come to the Knowledge of our Souls Since the Essences of all things are veil'd we must endeavour to know them by their Operations for the Forms of things are only intelligible by the Properties which are peculiar to their respective Natures and these distinct Properties reveal themselves only by different Operations Whilst we are intent upon this Contemplation we shall find in our selves the Acts of an Intellectual Essence which upon strict Examination will appear to be of such an excellent Nature that they transcend the finest Modifications and exceed the most subtile Motions of Bodies Those who acknowledge nothing but Material Beings in the World and make our Sensation the effect of Motion do also grant that our highest Perceptions rise but to Imagination which operates only by Corporeal Phantasms that is Images fram'd in the Brain according to those various Impressions which are made upon the Organs of Sense by the Impulses of external Objects If therefore we can make it appear that we have in our selves the Notions of things which were never capable of Sensible Representation we may justly conclude that we have a higher Mode of Perception then Imagination and consequently are ennobled with an Immaterial Principle of Knowledge That we are acquainted with many things of which we cannot have notice by the help of any Sensible Images is manifest in that we understand the Logical Notion of Causes Effects other mutual Respects of things and Universality in that we have cognizance of Mathematical Terms as Proportions of Figures Symmetry of Magnitudes Bredth abstracted from Depth Inequality and Distance in that we find also in our Souls the Perception of Moral Congruities and Repugnancies the Knowledge of Good and Evil the Nature of Vertue Principles of Justice the Decencies of Gratitude Deliberation and Liberty of Will To these I might adde the Species of Reason of Infinite Space Eternal Duration and the Notion of Perception it self we discern also Theological Truths shining there as the lively Idea of God pourtrayed in his Divine Attributes and the sense of our Dependence upon him These things have no Signatures in Matter are no Sensible Objects nor Phantasms of Corporeal Beings deriv'd through our Senses or excited in us by the Impresses of Bodily Motion and therefore we ought to conclude that the Incorporeal Idea's by which we know these things are Congenial to our Souls and also to rest assured that they are Immaterial If the Soul were only a few thick Curds inclos'd with a Bony Skull and all things without us be only Bodies it is no more possible that any knock of dull Matter should be able to beat the subtile Notion of a Deity into our Heads then it is to make an Intelligent Posset of Sack and Milk What sort of Glass is that in which you can hope to represent to our Eyes Comparisons Similitudes and Dissimilitudes If the Soul were Corporeal it could no more be sensible by an external Motion that it is a Being which Understands Reasons and Discourses then an Artist can make a Looking-glass
over the Body since we are not brutishly affected with every Passion which is rais'd in it by the Motion of Spirituous bloud nor carried to Action according to those Provocations which are transmitted into the Phancie from the Impulse of External Objects By which Experiment the Soul proves it self to be of an Immaterial Nature for though it hath an actual Sensation of a fleshly Delight yet by a noble Act of the Rational Will it chuseth a good which is contrary to fleshly Pleasure and which no Corporeal Faculty is able so much as to apprehend By this which I have said it is manifest that the Soul though it be not one with the Body may be capable of those Advantages and Disturbances which you mention'd and being distinct in Essence from the Body with which it is closely united may receive considerable hinderances in its Operations from the Indisposition of the Animal Spirits in Sickness and old Age and from the Confusion of Phantasms when the Bloud is drench'd too much in Wine or swell'd with gross Humours and the Brain clouded with Melancholick Fumes and the Phancie deprav'd with black Vapours the Soul remaining untouch'd in the vigour of her Intellectual Faculty only hinder'd by the Distemper of those Instruments which she is forc'd to use in this Conjunct State So that the Inconveniences which you objected do no more prove that the Soul is weakned in her own Nature then we can conclude our Foot to be lame because we halt when one Shoe hath an higher heel then the other It is not to be expected that whilst the Soul is under such disadvantages she should perform her usual Actions as well as at other times more then that an Artist should express his best Skill with a bad Tool But that the Essential Faculties receive no damage in themselves appears by those regular Operations which she doth again exert when the Body is restor'd to its proper Usefulness by the recovery of Health by returning to a sober Temper by awakening from Sleep and victory over Apoplectical Distempers Besides this we have great reason to think our Souls Immortal notwithstanding what happens to us in Sleep since though they are then secluded from Converse with External Objects they do frequently and for ought we know alwayes Act neither do the sufferings of Mad-men weaken our Faith since though they have extravagant Phancies yet they Apprehend which no Material thing can doe Your Argument taken from that which Dying persons feel would signifie something if we should take for truth whatsoever you have a mind to say We know not what Sensation is in the Souls of Dying persons in that moment when they leave the Body We must grant that which is easie to be experimented that when the Vital Heat is suffocated by Putrefied bloud or exhausted by old Age the Members of the Body will receive no Influence from the Soul and the Immortal Spirit will then go away as Birds flie voluntarily out of old Nests or is forc'd out of an unfit lodging which afterward will decay by the absence of the former Inhabitant But that doth no more prove that the Soul perisheth then it is true that a Tenant dies because he is turn'd out of his house by his Landlord You added I remember that the Soul is not put out but cut in pieces sometimes and so must needs die To prove this you urge the Motion which remains in the Divided parts of a Body But you will perceive that this is a very weak Argument if you consider that the Activity of the Animal Spirits can easily move the Divided parts till by that Motion they are dissipated but it doth not give us any just occasion to think that the Soul is divided since it was prov'd before that it is Immaterial and this Phaenomenon is otherwise fairly salvable the Soul having a power to withdraw it self intirely into one part or to go away from the whole as it pleaseth without suffering any prejudice by the Division of the bodily Members Whereas you phansie that if the Soul should subsist in the Separate state it would be unhappy being depriv'd of all the Organs of bodily Sense and so render'd unable to understand or doe any thing I crave leave to tell you that though many of our present Faculties must needs be buried in a kind of Sleep by Death and though the particular description of the Future state in which our Souls shall be after their Separation from the Body doth by many degrees transcend the capacity of our Reason and that God hath not supply'd that Defect with the clearness of Revelation yet being fully satisfied as to the Existence of our Souls after Death by the fore-mention'd Arguments I am not displeas'd that the Happiness of my Future state is so great that I cannot now comprehend it and as I trust the Goodness of God for my Felicity so I leave the Manner of making me happy to his Wisdom not doubting but he will bestow upon the Soul or awake out of it Faculties suiteable to that condition And since the Soul is an Intelligent Principle and contains in it self a power of universal Perception by which it now understands what is represented by the Organs of Sense so when it is destitute of these Instruments it may well enough perceive after some more transcendent manner in a degree proportionable to that which we attribute to God and Angels He who made our Souls can easily give them when they are out of these Bodies the Species of all things which will concern us to know if we did not understand them before or to remember if we did That because they cannot act as they do now therefore they shall be able to doe nothing at all is an Argument no better then this A man cannot sing because his Lute is broke A Country Clown doth scarce understand any other use of his Hands then to plow to dig to sow to reap or to thrash but he would be laugh'd at if he should affirm that there were no other besides these for we know to what excellent Imployments they are put by Lutenists Painters and other Artists And we may rationally think that there are noble Operations in the other State of which this Principle is capable since it doth declare an admirable Capacity at present and so there is no fear that we shall be idle in the other World That disconsolate Solitude which you talk'd of is as little to bedreaded for the Ethereal Regions must needs be so well Peopled that we cannot easily be alone and the Companions to which Good Souls will then be gather'd are so desirable that they will have no great mind to return hither Whereas you said that if Souls be Immortal it is strange that they are unwilling to leave the Body and that if they be destinated to a happy condition it is impossible but they should rejoyce in the near approches of that Felicity to which Death doth transport them I
divisions interchecker'd like great beds of Flowers and fresh Grasse-plots in a large Garden The Corn-sields look'd as if the Rootes which were hid in them complain'd that by mistake of their own strength through a great desire to be fruitful they had sent forth more stalks then they could well support and the overladen Eares encreas'd the oppression The sweet Grasse grew up so thick in the Meadowes that it seem'd to be streightned for want of room and yet crowded closer to make way for those fragrant Flowers of all sorts which grew up with it and these mingling their various colours as they best fitted the severall greens which they found there made a show like a rich Carpet where Grasse was the Ground rarely made up with beautiful Embroderies of Flower-work A little remov'd he saw brave Pastures which though they were oppress'd with the feet and mouthes of daily guests that liv'd upon them yet the inexhaustible soyle sent forth Grasse and upheld its growth both in thickness and height in spite of their Teeth The humble Rivers in the lowest places they could sind crept amongst these in such proportionable windings and careful distances as if they design'd to carry their streams about with that Universal respect to the ground that they would leave no place unwater'd and then they slid away with such gentle slowness as show'd that they either doubted whether they had perform'd their duty or if they had yet were loath to leave those pleasant banks but being driven forward by such streams as came to supply their places they murmur'd along to murmur'd the unwillingness of their departure Toward the rising of the Hills upon that side which is beloved of the Sun he saw most noble Houses whose several forms though something different from each other did all bear a well-agreeing Witness of greatest Art in the rare polishing and Excellent conjunctions of the best materials of Edisice Those sides which are visited with colder winds were no less defended then adorn'd with well-grown Woods which had stood there beyond the memory of man and amongst those the glory of that Countries Plants Old Oakes lift up their stately heads supported with strong bodies so invelopp'd with thick branches that each Oak was more like a whole Wood then one single Tree Under this guard in places fit for them stood all other Trees famous for bearing of Fruit in such orderly rowes that if you look'd upon them in right lines or transverse you should not see one of them out of his Rank In Summer these had most pleasant emulations for whilst each Branch vied with its neighbour for numbers the Fruits themselves showing a full growth and adding also beautiful colours endeavour'd with a lovely sight to anticipate the sweetness of relish but by so doing made the Taste more acceptable it being an addition of pleasure when that which delights looks handsomly So the Vertues of accomplish'd Souls are more graceful when they shine through Comely Bodies The inferior Trees which had not the Glory of Fruits spread their leafy boughs to contrive cool shades and made themselves safe cages for Musical Birds whose daily work was to sing for joy that even so they should contribute something to the happiness of such a Blessed 〈◊〉 Amongst these varieties he saw Fair Towns and little Villages scatter'd up and down but in such convenient distances that they seem'd like Bee-hives of divers sorts orderly plac'd in several Gardens and he could not but take notice how the numerous Inhabitants went out and in like swarms of busie Bees It gave him great delight to observe how through the middle of each Town or not far from it the streams which had been driven from the fields came down in silver Brookes but much more when he was told afterward that they brought along with them great plenty of excellent Fishes which the people needed not to trouble themselves to catch for they desiring to take themselves prisoners swam voluntarily every day into their Nets and Weels or if they did but throw a Hook into the water they would hang themselves upon it and give them notice that they might draw them out His eyes being glutted with the Luxuriant Pleasantness of the Valley he turn'd them toward the Ground which by its situation is lifted up somewhat higher and so more moderately moist and there new Sights encountred him namely such numerous multitudes of well-fleec'd Sheep upon large Walks that made it a question whether the Grounds were over-grown with Sheep or the Sheep with Wooll which what it wanted of the colour of the Golden Fleece it did more then compensate with Softness Near to these he pleas'd himself to behold the large Parks wherein goodly herds of comely Deer rang'd up and down whilst the little Fawnes tripp'd after them But as by the long hearing of Excellent Musick the powers of attention are tired the Body having joyn'd with the Soul in the freeyielding of its self to the melodious Sympathy of grateful Notes the wearied Spirits gather'd together with a soft sweetness repose themselves in their cels by a silent slumber just as the troubled Bees are woo'd to cluster themselves upon the Branch of a Tree by the to-them-acceptable noise of Basins So it was with Bentivolio For being ravish'd with so many pleasing Sights which he had attentively considered his Eyes enfeebled with seeing began to shut themselves and gave him leave to fall into a gentle slumber Out of which he was soon awaken'd and entred into a serious Meditation of the Design of such an extraordinary Work not doubting but so much costly care was bestowed for a most considerable purpose After many thoughts he resolv'd that Liberal Nature having so accomplish'd each part that none could say which was best intended in the Constitution of the vvhole to bestow such an unparallel'd Plenty upon the Country as to put it beyond all necessity of beholdingness to Forreigners and vvithall took care that no Inhabitant should be in danger of Want at Home without a sordid disingenuity of the Natives Bentivolio upon this Consideration enamour'd with the Divine Benignity fell down upon his knees and said Blessed be thou Most Bountifull Creator the severall Kingdomes of the World are thy little Families and thou comprehendest in thy Fatherly care all things which thou hast made I thank thee for that fair Portion of Earthly Blessings which thou hast bestowed upon this Island Grant them also of thy Grace such Wisdome and Charity that none may so 〈◊〉 engrosse thy Gifts as to make those Poore for whom thou hast provided enough and so instead of giving thee due praises for their own Fullnesse make themselves guilty of the Unthankfull murmurings of others occasion'd by want After this he began to think how the people bestowed this abundance and concluded that since it did in so great a measure exceed their necessities a great part of it must needs perish for lack of use and turning towards the South
all that what is not Body is Nothing They stick not to say openly that the name of God was invented by Fear and made use of by Polititians to keep Superstitious people in awe the Reason of which is they are so stupified by a brutish life that they neither mind the soft voice of God which speaks concerning him in the bottom of their own Souls nor hear the loud testimony of his Goodnesse Wisdom and Power which his most Excellent Creation the well-ordered World doth constantly give There are two things which they cannot endure to think of Old age and Death but when they do it is to improve their Luxury by a more greedy fruition of that which will not last alwaies Pleasure being the End of their Hopes they take some pains to accomplish it all the rest of their life being spent in Idlenesse and they are so in love with it that they count it a great pleasure to do nothing and indeed it is but little that they are good for They spend their time in lascivious Dances and amorous dalliance and talk frequently of such things as Nature where it is not perverted blusheth at They drink so far beyond all reasonable measures as if Temperance were a thing capable of being drown'd and they do so perfectly abhor all moderate allowances in eating that they despise that Health for which they must be beholden to restrain'd Appetite They sin in defiance of the Creators Liberality for he hath for bidden nothing but that which hurts us With these and other Instances of furious Lust they do so oppresse the Body that it is wearied out with their Excesses They sleep away the rest of their time that they may be fitter to fin and it serves some of them for a diversion because it draws a thin curtain between them and the remembrance of their daily 〈◊〉 They vex that part of the morning that they are awake with making it a tedious attendant upon their dressing themselves which they perform in a manner so ridiculously gaudy as if they fear'd their vanity would not be known but for the superfluity of slight Ornaments They know no absurdity but a want of outward behaviour which they not contenting themselves with the naturall decencies of prudent carriage do vary many times according to the contemptible humour of their phantastical dancing-masters They are much given to the emptinesse of Complement and Flattery is a Cardinall Vertue Lust is the Root of their slight Loves for they acknowledge no Friendship but Concupiscence They are ignorant of Choice being affraid that Knowledg would torment them In short they live to no purpose but to kill that Remainder of life which is in them and their Sins are their own Punishments For your safe passage it will be requisite that you keep a strict guard upon your Eyes and Eares for they will attempt by wicked Arts to make them Instruments of your harm Drink nothing presented to you in a Golden Cup for they give their deadly Poison in the form of Delicious Wine When your Senses begin to be seiz'd upon with delectable Objects hearken presently to a soft Voice which from within your bosomes will tell you what you should do Be sure you never retire into any of their privacies for there they have such a sort of Nets made of invisible Wires as Vulcan us'd to entangle Mars and Venus when he made a sport of them to the Gods If you accept of any entertainment or taste the Fruites of the Country be as quick and wary as the Doggs of AEgypt when they drink of the River Nilus In the close of his talk he said There is one thing that I might further remember though I need not inform such as are instructed by their own Prudence That the thoughts of the Country whither you are going are of such rare virtue that if you repeat them often you will never endure to stay long in Piacenza much lesse be taken with the muddy delights of it Thus Pancratus ended his talk Urania and Panaretus having stay'd here two dayes being much pleas'd with the Wisdom of Pancratus his Discourses and the sincerity of his plain Love as they were taking their leave and expressing their Resentments of the Civility which they had received Pancratus not knowing to what lodgings they might unawares betake themselves to their great prejudice commended them to a friend of his call'd Eupathus and gave them directions concerning the way to his house which is not easily found in that Country Here the Travailers had a clear Demonstration of the Imperfection of this World where Joyes are shown to us and then snatch'd away For they began to be afflicted with the consideration of those things which but a little before did much content them and they found that the Pleasures which were bestow'd upon them in Pancratus's company attended them only to prepare their Spirits for a greater Grief which they were to sustain in the losse of it Pancratus guessing at their Thoughts by their Deportment which was more Melancholick then ordinarily it us'd to be and being himself as wiling to go with them as they were unwilling to leave him behind he attempted to give them that Comfort which he wanted for himself We must go on quoth he and not be startled when we meet one Dissatisfaction where we look for many and since the general Rendezvous of good friends is only there to be expected where our Journey ends let us comfort our selves all the way with the Hope of what we shall enjoy when we come Home Thus the good Man dismiss'd his Guests having accompanied them part of their way and return'd to his holy Solitude They came in a few Houres to the chief City of Piacenza which was so plac'd that it was manifest they had no regard to any thing else but Pleasure in the situation Upon the South side which they saw first in the midst of a Grove planted thick with Laurells and Myrtills stood a Magnificent Temple which was dedicated to Alypia a jocund Goddesse whom all the Piacenzians devoutly worship in the middle stood a large Altar from which ascended great Clouds being the continual smoake of delicious Odors Upon the East Wall was plac'd the Picture of Aphrodite sitting wantonly in a Charriot drawn not as she us'd to be with Doves and Sparrows but with an Hee-goate and a Boare which at first they judg'd very ill-favour'd but considering the reason of the Device they thought it would serve well enough The rest of the Walls on all sides were covered with the pictures of Naked Women and Boyes Cupid playing many apish Tricks among them A multitude 〈◊〉 Priests attended all clad in Venus Liveries their vvork vvas to make Orations in the praise of Beauty or to vvrite stories of Idle Lovers The chief of them cloath'd vvith a Silken Vest and an Asian Mitre upon his head vvas call'd Trimalcio and vvhilst he sung their Amorous Songs vvhich it vvas his Office to
such orderly plots divided with smooth Walks that they gave and receiv'd mutual Ornament from each other In convenient shades they had pleasant Bathes whither to cool or heat they knew not but from what they heard they understood that they defil'd the Soul more then they wash'd the Body Amongst other Rarities they observ'd a Grott which had many Caverns furnish'd with rare water-works where the streams did not only show themselves in all variety of delectable forms but convey'd melodious Tunes through several Pipes and making a 〈◊〉 of pleasure between the Eye and the Eare put the Soul in a suspence to determine which had the superiority which being not able to see and hear at once with due Intention to both gave judgement for each by turns The chief imperfection of which they took notice was in the Flowers and Fruits for they had no sooner gather'd a Rose or a Gilly-flower but by a sudden withering in their hand they confess'd the Infidelity of their Vigour and the Fruits which grew both upon the walls and in other places though they look'd most lovely to the sight yet upon the least touch of their fingers they fell into Ashes as it is reported of those Apples which grow upon that Lake by which Sodom hath but a dishonorable remembrance in History In the midst of the Garden as they were led by the windings of an intricate Wildernesse they came to a fair Banquetting-house which was so rais'd upon an Artificial Mount that besides all the delights of the Garden it receiv'd the pleasure of a gallant Prospect Here sate an overgrown Woman reading the loves of Venus and Adonis which by her excessive bulk swollen out of all measure with intemperance they guess'd to be Acrasia She was attended by a drowsie fat Boy call'd Morpheolus cloth'd with a particolour'd mantle where black and white were so interchangeably plac'd that one might see the Workman had a mind to bestow upon it the colours of Day and Night in equall divisions She call'd up her servants by the names of Bevanda and Mangibella It seems Bevanda was drunk in the Cellar but Mangibella came up with a basket of most delicate Fruites which Urania putting by with her hand Morpheolus went out of the room and call'd Veneriola Urania and Panaretus suspecting the worst where they had no reason to hope for any good made haste out of the Room and shutting the door after them with the benefit of a spring-lock they freed themselves from two great lumps of Flesh and Veneriola declaring by her carriage that she had learn'd more sorts of Intemperance then what consisted meerly in eating and drinking Panaretus threw her into a fish-pond which was hard-by to cool her Lust. As Morpheolus was seizing upon Urania he gave him such a blow on the right Eare that left him in a dead sleep Having escaped this troublesome Foolery for fear of worse they made haste from this nest of Dangers Before they could get out of the Garden Hedonia return'd from the Temple and was come into it and as it happen'd was enter'd into a private Walk accompanied only with Carezza Urania espied a dore which open'd towards a River out of which she thought they might make an escape and though they made such haste as people do when prudent Fear gives them wings Hedonia met them before they could reach the dore and perceiving nothing in their first looks but what give her hopes of most excellent Company she curteously saluting Urania desired her to answer the civility which her presence made show of by a gentle acceptance of such Welcome as she could present Then whispering in Carezza's Eare and having dimiss'd her to perfume her Chamber she took a Garland of Roses which was in her hand deeply poison'd with venemous Herbs and offered it to Urania which she waved and made answer That they were upon a journey which they had not only hindred already by the entertainments of her Gardens but doubted also that they had been so uncivilly bold that they had need to ask pardon for faults already committed rather then to adde more to them Hedonia pressing her Civilities with such words as self Interest taught her to multiply they were come to the dore which being but gently shut Panaretus struck it open with his foot and seeing a Boate fastned to the bank of the River he desired Urania to hasten into it whilst he guarded her from the pernicious embraces of Hedonia who seeing her self half disappointed to prevent Panaretus from imbarking flung her self into his Arms who knowing what little time he had to disintangle himself ashore before any might come to put more fetters upon him threw himself with these into the Boate. Oictirmon who attended them having loos'd the rope let the Boat go with the swift stream Panaretus commanded Hedonia to hold her peace vowing to her that if she made any noise he would immediately throw her into the River Hedonia partly astonish'd with this sudden surprize but more struck to the heart with the pain of being resisted for the knew no life but the licentious joyes of an unbridled Will and uncontroul'd Luxuries fell into a swoune in which she continued till they had pass'd her House not daring to bring her to life to effect their own death So they pass'd as the Stream and the Boat agreed to carry them and as they were hindred from minding their way by the trouble which Hedonia come to her self did now put them to they fell amongst most dangerous Rocks some of which lay undiscerned under water and the rest were scatter'd with the ribs of broken Vessels But Urania taking hold of the Rudder and Oictirmon rowing according to his own skill and Panaretus directions they came into more safe water and the stream being but slow and Hedonia a little more compos'd in her carriage the Heavenly Urania thought she had an opportunity to administer such Counsel which onelost in Sin did extremely need and thereupon with Prudence set off with an admirable Courtesie began thus to accost her Fair Lady the reports I have heard of your Condition joyn'd with that knowledg which I have my self receiv'd of your Person make me sorry that you should enslave your youthful life to dishonourable pleasures Though I know how unacceptable a service it is to reprove and am not ignorant that you think it strange in me to undertake it yet I hope you will pardon me when you perceive that Charity occasions your trouble I perceive that your miscarriage ariseth from a false opinion which you have entertain'd of the Happiness of Bodily pleasure and know no motives of Love but Fleshly Beauty Alas Madam How small a matter is the ornament of a well-colour'd Skin and the due proportions of Bones and Flesh handsomly joyn'd especially when by the neglect of Vertue it becoms a fine prison to the depress'd Soul Beauty is but Mortality painted by Nature that the Soul coming into a well-favour'd
also by one whom I accounted a part of my self and I could bear but one half of any crosse accident because she would bear the other And though it is true that since nothing is unmixedly pure in this World Marriage hath its domestical cares besides that they are more then counterpoys'd with Comforts to alleviate them which no other condition can boast of Nature hath secur'd that state against the oppression of such inconveniences having appointed two at least to bear one light Burden Vertuous Husbands must needs be truly pleas'd with such a Companion as having help'd to prevent the dishonours of licentious Youth doth as willingly afterward sustain a great part of the infirmities of Old-age And although some tender minds fancy it as an insupportable misery to die one before the other that is to say to be torn in pieces yet that separation is capable of the same and better arguments of Consolation then those with which wise men comfort themselves against the parting of their Soules and Bodies They shall meet again But the reason hath more force here because they meet sooner And because they have made account that such an indissoluble Union ties them together they endeavour as the main care of their life to make themselves such as that they may not have reason to desire a Divorce At that word the Gentleman stop'd me saying Good Sir go no further you have made my wounds bleed afresh and quicken'd the sense of my insupportable misery by drawing a lively picture of that Happinesse which I once thought my self Master of and this I believ'd with no small measure of Faith for I had such an experience of the greater part of your discourse and such a firm confidence in my Wifes Integrity and such a deep sense of my own entire affections that I thought it was impossible for a true Lover to be Jealous and when I heard of any that troubled themselves with that foolish impertinency I could not but judge that they had either made a carelesse choice of which they now indiscreetly repented or that through scrupulous nicety they were willing to make instruments of their own affliction but withall I applauded my own Felicity which seem'd to me so void of any flaw that I never entertain'd the least surmize of the mutability of my present condition But I perceive now that we are not to passe a final sentence upon any Worldly state too soon for my Sun is for ever set which I thought impossible to have been for the least while eclips'd Having replied so far the deep sighs with which he accompanied these words interrupted the course of his speech which gave me opportunity to enquire into the particular Original of his Adversity I knew well that discontented Women find several occasions to ground their dislikes upon against their Husbands Sometimes he is not Rich enough now they think on 't or he is not the Wisest man in the world and yet they themselves will publish his follies it may be he keeps a Servant not for unworthy regards whom they cannot fancy and for that they will make the House too hot for him or they want one for whom they have no use only they will not be without one no more then their neighbours at other times they are sick for such vain 〈◊〉 of Clothes or Houshold-stuffe which his estate cannot provide or which would be but unsutable to his degree and are such things as wise Matrons do scorn or being of a peevish humour they will be gone to their Friends and sometimes they have no content though without all reason because forsooth they may not govern a little more which is a humor contrary to the first intention of a Wife and by which they do ridiculously offer to put their Head under their Feet How matters stand between You two I know not but however I think that these or any such like reasons are but pitiful grounds for a Womans departing from her Husband to his extreme discomfort the ruine of her Family and her own eternal Infamy I think so too said the Gentleman neither indeed were the foremention'd instances the rootes of this disaster As she wanted not any accommodation that my Fortune could allow so besides all other Comforts we had divers pledges of Marriage Love Children in whom we saw our selves multiplied and united and our desire was seconded with mutuall endeavours to make them meet not only to supply our places but to deserve better after our departure But Devilish Lust hath spoyl'd us all Till of late I did think her so free from that unreasonablenesse that I never suspected destruction from so great an unlikelyhood But as a healthful Constitution by the Contagion of diseas'd bodies doth many times receive mortal sicknesse so did she contract a Vitiousnesse of Soul by the converse of an unlucky Companion There was a young Gentleman whose Father being dead had by an ill govern'd life spent a great part of his means and for the love which had been for a long time intimate between his Father and my self I gave him counsell to leave such Courses as must necessarily if he persisted in them bring him to all those Miseries which attend the contempt of an unpitied Beggery At first he took no heed to my Words but in a while finding his estate so intangled through the profusenesse of his expences that he could not have the use of that which was not yet wasted he hearken'd so far to my advice as to sell part to clear the debts which lay upon the whole and made great promises of future Frugality and for a while dissembling the love of his former practises he was a frequent guest at my House and would needs stay sometimes longer then I desir'd by which means under pretence of respects to me as his Guardian and Benefactor he cloak'd the unworthy affections which he had to my Wife and made my Courtesie a mask for his ingrateful Treachery I cannot but have so much Charity as to think that she never imagin'd his first Visits design'd so unchastly or that she was so prone to sin that it was needlesse for him to use divers tentations but I perceive to my unspeakable grief that she was not rivetted in such a deep love of Vertue as to preserve her Innocence Though a Castle have strong Walls yet if those which keep it want store of Provision or neglect their Watch when diligent enemies besiege it they will either be forc'd to yield or be surpriz'd through their own Carelesnesse So I suppose it fell out with her who I doubt not calling to mind what she had been was much satisfied in the worthinesse of Chastity and being convinc'd of the unchangeablenesse of Vertuous reasons could not but believe that she ought to persevere and so held out a good while but at last was betrayed by keeping an undue guard upon Importunity and Place too fit for his purposes and those which do not secure such
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
to come out and go to thy kennel I command thee again and charge thee to leave her Body and Soul for evermore This sign being given with great Show of Unwillingness the Spirit went out obediently that is to say the Woman ceas'd to act the Devils part any longer the Fit being ended which she was loath to begin again But some knowing persons which were present were almost split with laughing to see how gravely Exorcista acted the Conjurer and how pitifully the simple Vulgar resented the Mormo's case Exorcista being gone Panstreblus took his turn and pretending to be awaken'd out of his sleep with Frights he began after a ranting manner to discourse of strange Visions which were brought to him by the ministry of Heavenly Spirits and related the names of divers Angels that talk'd with him in his sleep though his Visions were only sick Dreams which had deluded his Fancy So Children led by the strength of Imagination see the forms of all things in the cloudes sometimes Men sometimes Lions and as the Vapours are differently modified by several circumrotations of the Aire seem to see strange shapes of things and wonderful actions So madmen relate uncouth things which had no Original but the Dyscrasie of their own brains and sick people in the heights of distemper not without great self-admiration talk things which trouble their sober attendants and of which they are ashamed when they come to themselves This Distemper was not such an unblameable Infirmity nor accompanied with any plainnesse for he accommodated all the extravagancies of his Fancy to such Principles as he had entertain'd in his foul breast which was polluted with the worst of Crimes Pride and Lust. The first thing of which he made mention was a Commission from God in which he was autoriz'd to be the Reformer of the degenerate world which really stood in as much need of Reformation as there was little hope that such an Instrument should ever effect it and that when it was made better according to those excellent Lawes which he had receiv'd to be the Pattern of its amendment he was to rule over it as Universal King and promis'd great felicities to those humble fools which should lend their help to place him in his Throne After this he began to declare some parts of his Vision which was wholly fram'd in a subserviencie to his forementioned design It was reveal'd to him as he said that all old things must passe away and amongst the rest the Kingdom of an ancient Prince call'd Anaxanacton which he confess'd to have been very glorious in all respects except that it was Carnal but that his own should be Spiritual and as far rais'd above the Light Righteousnesse and Love of that poor State as the Sun excels the meanest Star Then he cryed down the Prophets for old Fools the Apostles for simple Fishermen He exploded Reason as a meer Carnality and the Scriptures as a Dead Letter and stuck not to affirm That the World for sixteen hundred yeares and more knew very little and before that nothing That he was designed to undeceive the Nations for which Work he was inabled by a Light through which he saw the Trinity and plainly discern'd the Three Persons with his bodily eyes and that they appear'd unto him like a great Triangular Glasse in which he saw All things That now the world should be happy for he would show them the deep Mystery of those things whereof before they had but the bare History and that by the power of this all glorious Light they should be restor'd to a new Liberty of Soul and Body Then he magnified Two principal Beams of his Seraphick light which he commanded them to behold with the eye of Superintellectual Faith One was That the time was come when the difference of Good and Evil was to be abolished and that it was occasioned only by a foolish eating of Apples and supported in the World so long by ignorant Conceit there being no Evil but in Opinion and every thing is good to such as think it so It 's true he said that puny understandings were not capable of the privilege of such sublime knowledg and that they must continue to make a scrupulous Conscience of Right and Wrong because the weakness of their minds permitted them to understand no better but that Morality is founded upon the bottom of Humane Nature and that the Reasons of Good and Evil are Eternal and Indispensable interwoven with the Essential Constitution of a Reasonable Soul that they are derived from above and that God loveth Righteousnesse and hateth Iniquity and that they poor worms are in some measure like him by the participation of holy dispositions but because of this incapacity he said they must still be kept clogg'd with their yokes about their necks but that all which partake of his Spirit should presently be rais'd into more sublime thoughts which should immediately deliver them into such a freedom that they might do what they pleas'd without sin and bring down the Divine will to a correspondence with their own even in the lowest Appetites in all those motions which Scrupulosity calls Irregular it being as he said a Foolery to think that they had received Appetites whose satisfaction was a sin let it be perform'd what way it can and that the talk of Higher and Lower Faculties was a Rag of old Ignorance and that it was a jejune piece of Philosophy to imagin that one Faculty is to regulate the other in its satisfactions for the Measure Manner or any other Limitations or to make preference of one sort of satisfaction above another forasmuch as each Faculty the Soul and Body and all things else were God in Various forms His other Principle was That all things move by the Lawes of invincible Necessity and that now they ought to understand the foolishnesse of the doctrine of Choice and wisely to give way to the all-commanding force of Destiny as to the irresistablenesse of a mighty stream which would carry them along with it into the Ocean of Blessednesse whether they would or no. He talk'd also of invisible wires which draw men along in all the course of their Actions and Passions He revil'd Exhortation as the greatest cheat in the World and said that nothing was so fabulous as those Discourses which make people believe that they have any Liberty of Will It seems Panstreblus could not see that this stupid Philosophy destroyes the liberty which is rooted in the essence of the Will and would have us take it for a special Excellency in the Soul that it is cheated into a false Belief of innate freedom But he car'd not though he made the vertuous complyance of holy Souls with the Divine will a meer Nullity and cast an universal blur upon the doctrine of Obedience He rashly cut the nerves of Industry by setting the most generous indeavour but in the same Rank of Desert with the most sluggish Idlenesse and by his
of affection because many times the Object upon which they are bestow'd is not worthy of them But it is a false Rule if it be universally applied for it holds not in respect of God who is the Principal Object of Love and how much he abhors a Luke-warme Temper you have heard before now It is Vertue it self to exalt our love to the highest degree when God is Object and it is most prudent to affect him with excesse of passion because that Intension is but proportionable to his unmeasurable Goodness Shall I think those contracted affections worthy of my Best Good which I may bestow lawfully upon every token that I receive from him Are some lame Velleities a vertuous pursuit of the Chief Good or is it enough to have begun to love him whom we are to love eternally wil the treading a few steps countervail for perseverance in our journey to our last and best Home Thou wouldst have me so sottish as to think I had finish'd my journey because I have gone part of my way What else can it mean that I should seek comfort in a vain return because I have gone farther then others Should I remit my affection that I might take breath and deliberate foolishly about so great a necessity as my Salvation which is the Best Good of which I am capable As wisely might one ask advice whether it be Prudence to endeavour to be Happy And since the Goodness of my Creator hath made Felicity attainable shall I bestow no other exercise of my Will upon it then upon some Good which is impossible For that also I may desire with the imperfect action of a weak Velleity No Peirastes Theoprepia is my Happiness and since it is design'd for me I will not rest till I come to it Since thou didst talk something to little purpose concerning the shame of returning I will take a slight notice of those words What dost thou conceive that I would most willingly be miserable but for the disgrace of Apostasie and wouldst thou have me take off that by pleading the Compulsion of external Force No Peirastes that will not do it Why shouldst thou endeavour to make me give credit to that which thou dost not believe thy self I am of that Constitution which my Maker hath plac'd above the jurisdiction of Compulsion and thou dost know it I desire not to be miserable though my unhappiness should not be joyn'd with my fault but since I am free from Constraint I cannot be undone but by my own Will Shall I call that by the false name of Compulsion when I consent to the design and make my bodily powers contribute to its execution My action in the Return would not be involuntary unless thou didst carry me away upon thy back nor then neither if I were willing to be so carryed The Difficulties of Tentation which thou didst also mention leaving no stone unturn'd where thou hast any hope to find a means of my harm are of no such efficacy with me for though they grow much stronger by their Sympathies with my Fleshly Appetite yet they are not of that force either to excuse Vice or make Vertue unattainable but are appointed for another more excellent End What doth Tentation take a man from himself Or doth that which heightens the price of Vertue and assures and encreaseth the Reward disannul our Duty What is Vertue good for but to raise our lower inclinations and to overcome the evil spirit which domineers over this wicked world What serves our Understanding for but to discover the fallacy of worse satisfactions and to make them uneligible when by comparing them with others it doth show that they are manifestly prejudicial Is not our Will a 〈◊〉 〈◊〉 given us to preponderate our powers to such actions as Reason pronounceth good And though some slight inconvenience may accompany the Good which Reason propounds and some Benefit may be joyn'd with the Ill which the Appetite desires yet is not the less ill of the two a great good in respect of the other and shall I not form my choice accordingly I know it is natural to gratifie the Body for which thou hast made so many Orations and I do it when its 〈◊〉 are reasonable and when I do not see great reason for the contrary but it must never be done to the prejudice of the Soul Whose Will shall be perform'd that of the Master or the Servant Why dost thou by the help of Orexis endeavour to impresse upon my Mind such a fair representation of fleshly Objects and to obscure the beautiful Image of Vertue My fix'd Will shall pursue its love and excite my Mind to reassume the Contemplation of true Goodness and to further my better sort of affection with a clearer sight of that which I cannot forget and be happy I do not only foresee the Excellent End of my designed journey which moves my Will to undertake it but I perceive also the meliority of my choice above all thy Contra-proposals and I will use the same Understanding to direct me how I may obtain my End by which I am convinc'd it is necessary that I should persevere in the use of Means By this which I have said thou seest of what inconsiderable opposition those rubs are which thou hast put in my way to make the paths of Vertue unpassable and Return to Vice excusable No they make the choice of our Duty more commendable Obedience more noble and the Reward proportionable All Excellent things have difficulty annexed to them It 's a sign of Strength when a man is not overcome by such things as of their own Nature are apt to vanquish our resistances Do not think by the difficulty of some Means to make me slight that which could never be easily attain'd The Excellency of that End which I have propounded to my self is so transcendent that it sweetens the most harsh Means and makes any thing that doth further my design acceptable I am not one of those 〈◊〉 Cowards who when they are tempted think they are plac'd between a bare necessity of doing well and unconquerable allurements to do ill and then cry out feebly If 〈◊〉 〈◊〉 be sweet and not to 〈◊〉 necessary why is Nature so imperfect as to disobey the Law or the Law so severe as to hurt Nature Away with this witty 〈◊〉 Shall a man esteem his Duty impossible because it is easie to sin Or can any think themselves good whilst Vertue is unpleasant He is never necessitated to sin who is alwaies assisted by a Divine Spirit and a good mans temper is so form'd that nothing is so sweet as Obedience to which Tryal is no Contradiction but Evidence The fire refines true Gold but the metal which is discovered to be Brasse by the Furnace was so before It may be such counterfeit reasons as you have alleged will passe currently with such as are deprav'd with habitual Sin and have enslav'd themselves to irregular Passions but to
still busied in doing every thing which he understands to be acceptable to him and esteems nothing too hard to suffer for him if he think it be a tryal of Love He receives every thing which looks like a signification of Anger with extreme sorrow and yet with all thankful submission to his loved God whom he will heartily blesse that thus he puts him in mind of his failing for before he was apt to fear that he did not love enough If any thing in which he delighted be taken from him he immediately restores to God the Love which that enjoyed in his right Though he rejoyceth infinitely when God smiles upon his Soul yet he is afraid that he doth receive many expresses of Divine Favour in vain because as he saies he is able to love God but a little When he takes notice that God's Perfections are so great that he can adde nothing to his Glory no not so much as by wishing him any good thing he rejoyceth in the happinesse of God and would not have it otherwise lest he should foolishly desire God to be Lesse in hope with his silly Love to make him Greater but he is therefore more careful of the duties which he owes since he plainly sees that he serves one who can value nothing but the Good will of his poor Servants By bestowing his Mind totally upon the Contemplation of God he blasts the fairest flowers of Vanity either wholly neglecting to consider what they are or if he glance upon them he sees them so Inferior to that Good with which he is in love that he pleaseth himself to take that occasion to slight them the more and to immerse himself deeper in the remembrance of such things as it is a death to forget I never heard him magnifie any Created thing His Sister indeed hath told me that he doth highly esteem Three Jewels which he keeps very private they say such as have them do not love to show them and makes no lesse account of them then of his Life She call'd them as I remember Ommelion Terpsithea and Galenepsyches There is great reason why he looks to them so carefully for besides their inestimable value by means whereof none that hath them can ever be poor they have other rare Virtues for such as keep them find themselves ravish'd with a secret delight in God and a strange alacrity in his service they are never destitute of a placid calm of Soul and a serene peace of Conscience their minds also are fill'd with rais'd Meditations and abundance of heavenly thoughts They say also that these Incomparable Jewells cast such bright rayes that they show the Beauty of Holinesse the Reasonablenesse of Religion and the Excellency of Vertue and make them as visible to good men as any bodily thing is to our common Eyes Besides they say that he which is possess'd of them is so happy and content with his portion that he depiseth the best Jewells of this world as contemptible Bits of ordinary Glasse But if these Jewells quoth Urania be of such incomparable worth and rare effects methinks Theosebes should never trust them in any Cabinet but his own Bosome I am of your mind replied Amerimnus and though they talk of a Closet in the house which is so secret that none knowes where it is which is the Repository of these Jewels yet I have often thought that he wears them ever in his Breast The whole Neighbourhood is convinc'd that his private entertainment is the Love of God because in publick he doth expresse an unparallel'd Love to men and chuseth such Instances as will best make those which partake of them to become Lovers of God for his Love imployes it self chiefly in the care of those greater necessities of their Souls having lesse need to busie himself in the Relief of their Bodily infirmities because his Sister Agape doth of her own accord discharge that part so excellently that she proves her self not unworthy to be Sister to such a Brother His affable temper hath made him so accessible to all that his neighbours come freely to him knowing that they shall be more welcome if he can do them any good and when he visits them which he doth often perform to such as are capable of that Civility he ever sets before them a most eminent Example which is the best of Books In the Temple where he is Chief Priest according to the Custom of ancient times for then the Prince had also that Honour he celebrates the Divine Perfections with due Praises And that others may do it the better for his assistance he sometimes helps them with a clear Explication of the Divine Attributes as Goodnesse Wisdom and Power and sometimes makes them to understand some of God's most famous works as the stupendious Creation of the well-fram'd world that admirable Providence by which he takes care for all things which he hath made and the most Mysterious Redemption by which Wisdom and Love in a sacred Conjunction have brought the greatest good out of the greatest evil Whilst he performs these things with an incomparable Clarity of Divine instruction the people think they see the Invisible God and cannot refrain from that sort of Adoration which is made of most rais'd thoughts and equal affections Though they do not omit that sort of Worship which consists in Corporal prostrations but bow their Bodies in humble reverence of the Divine Majesty both because we are to glorifie God with our Body as well as with our Soul as also that the outward submission is some signification of the inward yet because the External is lesse and sometimes destitute of the Internal and then worth nothing he hath taught them especially to adore the Supreme King with humble demission of Soul and the unfeign'd subjection of their Self-will We have not many Ceremonies because we know that God doth principally delight in Spiritual services and because Men are apt to be content with outward Rites if they be so multiplied that they may have some pretence that they will dispence for in ward truth But as that fancy is foolish in it self though they were never so many so here it is warily prevented for we have but two great Rites of External Worship A Sacred Font of pure Water in which we consecrate our Children to the Redeemer of the World who was incarnate for our sakes and A Holy Table at which we frequently commemorate the Love of our Saviour who died for us I may not forget one particular Charity which Theosebes doth frequently perform and that is Pious Orations in which he doth so plainly reveale to the People the Nature of Vertue that they seem to see her come down from Heaven and stand in the midst of them when he speaks and they cannot but fall in love with her whilst he makes exhortations to them to resign themselves to her love and service being infinitely taken with the person and arguments of the spokesman that wooes for her
Musick hath with Divine Service When we give thanks we should do it with Joy and that is exceedingly promoted by fit Songs both by reason of the sweetnesse of Poesie and the melody of good Notes for which respects I suppose Musick was us'd of old in the famous Temple of Skiamelluses and we find Psalms and Hymns continued in the Institutions and practise of Anaxanacton though he made a great change in the Worship of those dayes By which we understand that artificial assistances of Devotion are not so carnal as to merit rejection and that regard to order of words and sounds which makes Verses ryme and agreement of select Notes which makes the Tune do not necessarily withdraw the Mind from attending upon God who is in that way prais'd But left the people should receive harm in this point because our Songs are accorded to an Instrument I have often told them That in Divine service there is no Harmony without the Heart do accompany every part of the performance and if that Instrument be not us'd or out of tune they sing to themselves not to God I do also exhort them frequently to mind the sense of every Song more then the sound of the Words and not lose their spiritual Joyes in the allurements of audible pleasure which is abus'd when it doth not serve to lift up the Soul more affectionately to God Our Ditties are both so holy that any good man will be content to bear a part in them when they are sung and so plain that they consort with mean understandings and are for the most part set to such familiar Notes that Vulgar auditors easily learn the Aire The Composer is still charg'd to avoid many fractions and when any new Tune is appointed they are willing to observe it carefully till they have got it in their memories If they have not the words which are sung by heart they have Copies of them given to them which they will make their own for they do not grudge time or paines to further their service of God Thus they accommodate their Voices without any disturbance to their Minds and the intention of their affections is both more engaged and furthered As for the other part of your discourse I am wholly of your opinion that the Unworthiness of Wicked Artists doth not only make the Musick unacceptable to God because they live out of tune to their holy Songs but also justly offensive to good men who think it so odious a jar to sing one part and practise another that they can scarce endure to hear it But I have alwaies had a great care lest our Musick should be spoil'd with such untunable Instruments and I am sure that Amiantus who is Master of the Quire will admit none but such whose Conversation doth very well accord with their Profession I give you thanks Theosebes quoth Panaretus not only for resolving my question but because you have vindicated so good a thing from great abuse and made it fit for the praise of the best God Then Theosebes broke off their Conferences by desiring them to retire to a Grotte which he had upon a clear River which ran through his Garden where they might both avoid the heat of the weather and enjoy the pleasure of further Intercourse When they were come thither some of his chief Musicians plac'd in a Room which he had built for such purposes began to perform such select Musick as he had appointed for their entertainment Amongst many other excellent Songs one was compos'd in defence of Church-Musick There Harmony reveal'd the utmost power of its sweetnesse not so much to please as to produce those Effects which would witnesse its Usefulnesse in such applications Some speak against it which never heard it and so are ignorant of its Nature for it only can expresse its profitable delight which when it doth the action hath some resemblance of that of a handsome Limner when he drawes his own Picture I have a Manuscript written by Amerimnus and as I turn'd it over one day I chanc'd happily to find the forementioned Ditty the Notes were there too but they were prick'd in a Character which hath been out of use in these latter yeares The words were these I. We sing to Him whose Wisdom form'd the Eare Our Songs let Him who gave us Voices hear We joy in God who is the Spring of Mirth Whose Love 's the Harmony of Heaven and Earth Our humble Sonnetts shall that Praise reherse Which is the Musick of the Universe CHORUS And whilst we sing we consecrate our Art And offer up with every Tongue a Heart II. Thus whilst our Thoughts grow Audible in Words And th' Body with the ravish'd Soul accords We hallow Pleasure and redeem the Voice From vulgar Uses to serve noble Joyes Whilst hollow wood and well-tun'd Strings do give Praises the Dumb and Dead both speak and live CHORUS Thus whilst we sing we consecrate our Art And offer up with every Tongue a Heart III. Through chearful Aire with quicker wings we fly And make our Labour sweet with Melody Thus we do imitate the Heavenly Quires And with High Notes lift up more Rais'd Desires And that Above we may be sure to know Our Parts we practice often here Below CHORUS And whilst we sing we consecrate our Art And offer up with every Tongue a Heart When they had ended this Song Theosebes commanded them at Urania's request to sing the Hymn which they heard in the Temple in the morning and when they had done Urania talked softly to Phronesia who sate next to her and asked her who made the words of that Hymn I know not quoth Phronesia but as you may guesse by the sense of the words they seem to be sung in Heaven by good Angels and Men when they design to expresse the worthy Praises of the Creator and Redeemer And to acquaint you with what I have heard my Sons good Genius knowing that he us'd to sing such Ditties threw the Copie one day into the window of his Study and they are so taken with the design of the Song that they sing it frequently I desire quoth Urania to have a Copie of it You shall command it quoth Phronesia and withall took out one which by chance she had in her Pocket And that my Readers may know what kind of Hymns they sing in Theoprepia I will set it down I cannot say that it is a perfect Copy but I received it from one of Urania's friends who with her good leave transcrib'd it and sent it to me It was as followeth Angells We praise thee God Thy works do make us know Both who 's the Author and what Praise we owe. When Thou didst leave the Regions of that Light Which is so great it blinds Created sight Thou wrapp'dst Thy self in darker light that we Might the Creator through thick Crystal see Thy Power and Wisdome equally above Our reach are thus brought down by higher Love Heaven is thy Throne
thy Footstool Earth the Sea Some drops from thy great Spring The chearful Day Glances from thy bright Eyes the Starry Night Takes from the Spangles of thy Vest its Light All Orders of Created Being say With different tongues thy praises as they may Whatever is or growes or useth Sense Reason embodied pure Intelligence Whatever swimms or creeps or goes or flies Doth when we blesse Thee eccho to the skies us be Thy Works will praise Thee whilst Thou makst At once we find our selves Great God and Thee Men And we poor Men through whose great fault the World Vnhing'd by sin was into Ruines hurl'd Curst because sinners have more cause then you Blest Angels as we can this work to do The Son of God made Man for us forlorn That we might live disdain'd not to be born And when our Staines requir'd a Holy flood He saw our need and wash'd us in His Blood Heaven is new open'd He hath made a Dore For all that do repent and sin no more He by his Love ended the dismall strife Hell's hope is frustrate Death 's the way to Life Which growes Immortall from the hallow'd Grave How can we chuse but sing when God will save For since He designs the ruin'd World to raise It is but just it should fall down in Praise Angells All Heavenly Powers do in Thy Praises meet Archangels throw their Crowns before Thy feet Men Old Patriarchs and Prophets bow before Thee Apostles and the Holy Church adore Thee Angells We offer praise because we kept our Place Men Because we are Restor'd we thank thy Grace Angells 'T is One great Sun whose Glory shines so bright In Heaven Men. And fills this lower world with Both By Thy blest Influence O Holy Dove Light Men Men are inspir'd Ang. And Angels taught to love CHORUS We blesse Thee God the Father of us all And celebrate the Worlds Originall The Heavens and Earth made and restor'd by Thee Joyne Praises in a gratefull Harmony Accept our thankfull Hymne though such poor laies Fall infinitely short of worthy Praise And since Great sourse of Being we can never Praise Thee enough we 'l sing and praise Thee ever After the Song was ended they spent the rest of the Afternoon in the spacious walks of a fair Garden and by various discourse made Theosebes bring forth those rich Treasuries of Divine Knowledg which he had laid into his Soul by frequent Meditations in the same place When the Evening began to spread her duskish wings they hasten'd to Phronesia's house and took Theosebes along with them When Supper was ended Nicomachus desired leave that he might propound two or three Questions to Theosebes which being chearfully granted he begun thus I have been told quoth he in Vanasembla that if one do but desire and entertain a purpose to go into your Country that he shall be carried thither immediately without any more adoe No quoth Theosebes all Forreigners must take the paines to travaile or else their Wishes and Resolutions will never bring them hither If I be not misinform'd your Experience will witness what I have said to be true you found not the passage free from all difficulty But the Borderers especially one call'd Hemicalus who though he dwells near unto us would never come among us hath rais'd many ridiculous and false tales concerning Theoprepia Others quoth Nicomachus say that you live a very Melancholick life in Eusebia They were never there which told you that quoth Theosebes you have seen the contrary They are unreasonable people who condemn such as they do not know We do not live discontentedly for then we should be miserable neither do we abandon Joy for so we should become Stones if we would live without the sense of humane things we should be forc'd to pull our Hearts out of our Bodies But we know that there is a sort of Masculine Pleasure which doth recreate and ennoble the Soul and we dare not sink our selves in the Voluptuousnesse of Sense lest we should stick fast in Mire as we have understood that they all do who will know no reasons or Delight but such as are derived from brutish Rellishes and dull correspondencies with the Worse part You take great paines for Knowledg quoth Nicomachus Is Wisdom so difficult or must you needs know every thing why do you do it Because we believe quoth Theosebes that God will not accept of Ignorance for a good Plea But they say quoth Nicomachus that your labour is never at an end There is good reason for that quoth Theosebes for our state consists in habitual Goodnesse and that is not to be attain'd without many Acts and besides this we seek a noble prize of our diligence Eternal Blessednesse Is that then quoth Nicomachus the great End of all your Industry Yes quoth Theosebes But methinks we need not doubt said Nicomachus but God will give us that although we should not strive so much for it because he knows that we are weak No said Theosebes we have no hope to make Imbecillity the refuge of Idlenesse since we find God is ready to help us to do all things that he requires of us But what need you be so careful every day said Nicomachus Because quoth Theosebes we shall be judg'd for every day But what need you do this more then others said Nicomachus Many do not trouble themselves so much Because we see said Theosebes that many are stupid and mind not their concernments and we have no such esteem of those whom we pity for their Errours as to make them exemplary to our selves Why quoth Nicomachus do you often vilifie the Interests of this world as they say you do Because quoth Theosebes we see them desert those who have courted them with most servile affections Since you have attain'd a great Perfection quoth Nicomachus why do you trouble your self any further Some think you are more burdensome to your self then you need to be To this Theosebes replied They which do but imperfectly understand their own condition cannot so well pronounce concerning others but I am assured that if I should slack my endeavours to grow better I should wax worse and so fall into a doubtful hope of Happiness and after that into a certain fear of Misery Those which resolve to sit down upon the Hill side will never reach the Top and if they fall asleep there peradventure they may tumble down again I despair of obtaining my End which I have told you but by Perseverance and I have no hope of that but by vigilant Care and constant Progressions There Nicomachus broke off his discourse praying pardon of the Company that he had continued it so long and by his speech occasion'd their silence and since it begun to be late Phronesia acquainted the Company that if they pleas'd she would waite upon them the next morning to the healthful Plaines of Sophrosyne and desired Theosebes to make them one more with his company The Noble Travailers
signifying a thankful consent to a motion which contain'd so much Civility they ended the Conferences of that Night In the Morning Phronesia rising something earlier then ordinary though she was never late in bed having prepar'd all things necessary for their Journey conducted her friends towards Sophrosyne with such a convenient Equipage that they easily perceived that true 〈◊〉 extends it self to all things They came in a little time to the borders which were adorn'd with plenty of ancient Trees and having travail'd a little way through the 〈◊〉 Woods they came to old Sophron's Seate His house was built with the plain stone of the Country not adorn'd with Pillars of forreign Marble or rich Columns of Corinthian Brasse nor furnish'd with the over-worn Statues of such as had nothing else by which they could be remembred neither were the Rooms furnish'd with stately beds of Ivory or golden Goblets in stead of the trouble of such dangerous household-stuffe they had plain Utensils and were serv'd in Earthen Vessels were content with a little and form'd their desires according to the proportions of true Necessity One of Sophron's Sons for old Sophron was dead that had in nothing degenerated from his Father met them in one of his Walks and conducted them into his House where they found all things appointed with respect to a decent Soberness and saw that they were as far from Sordidness as from a luxurious Delicacy After usual salutations and civil entertainment perform'd after the manner of Sophrosyne Bentivolio according to his custom enter'd upon discourses sutable unto his design and acquainted Sophron that as amongst the many singular Courtesies done to them by Phronesia they esteem'd it a great honour to be accompanied by her to his house so he desired Sophron to favour him and his Friends with the knowledg of their Manners and the reasons of their Discipline which they had heard to be the most conformable to Humane Nature of any in the World I have nothing to say replied the Modest Sophron in praise of our Customs in comparison of others but what they are you shall soon know Since the Roots of Immortality wither'd in Paradise Life hath not been purchasable in Fee-simple and therefore our Ancestors took thought how they might improve their Time during their Lease and perceiving that they were to enjoy it in joynt-Tenancy with the Body they took what care they could to make it least cumbersome to the Soul that the Spirit might be more content to dwell with it and more able to accomplish its actions without disturbance from such a dull Companion The chief thing which they found advantageous to these purposes was an universal Temperance and this they esteem'd necessary to their Design both because some in a very short time forfeit their Lease of life by the neglect of Moderation and though a longer space was allowed to them they foolishly shorten it and scarce out live the time of a Gourd and others so disenable themselves by the Effects of Intemperance that they live to as small purpose as if they had never been born and in the close die as unwillingly as a Beast catch'd in a snare Health is our Pleasure and our Riches Content with competent Portions We emulate nothing but the Simplicity of our Ancestors we think that we then enjoy our Body as we should when we keep it subservient to a thoughtful Soul We look upon it as an Inne where we are to sojourne a few dayes and provide such accommodations as are proportionable to the stay which we are to make but our principall Employment is to prepare our selves for the estate which awaites us at Home and to do such things here as will prove beneficial to us when we come thither All that we desire by the way is a healthful Chearfullnesse and a serviceable Temper and these we obtain and secure by denying satisfaction to all unreasonable Appetites which as we have observed wheresoever they are indulg'd destroy those who are so foolish as to be in love with them If the Instances be lawful in which men please themselves we wonder why they transgresse their Bounds for then they displease and since God hath commanded us not to passe the limits which he hath set we esteem it most unworthy to offend because he never forbids till the Excess hurt us When men chuse unlawful instances we are astonish'd at their brutishness because the allow'd are better besides that they leave no gall in the Conscience If men pretend a joy in such freedoms as they fancy and then rifle to themselves we think they are sufficiently punish'd for their boldness by the sad dyscrasies of their wrong'd bodies as the Surfets of Gluttony the Vomits of unmeasur'd Drinking the Crudities of indigested Varieties which are the Rootes of afflictive Diseases unclean effects of bestial Lust dishonorable Sickness sleepless nights disturb'd Dreams and untimely Death besides what is to be expected in another World Whilst we see such things to be the necessary consequences of a dissolute life we please our selves in a sober preservation of our bodily Comforts and what we have we enjoy without the checks of a discontented Soul ours must needs be far from reproching the Pleasures which it help'd us to procure we preserve and recover the Body by the Soul a discreet observation of our Constitutions is our chief Physick Whilst a Holy Soul dwells in a healthful Body it hath an Antepast of their future and better Conjunction The Sensitive part is apt to be mistaken and frequently makes the Soul suffer for its Errors and therefore we keep a strict watch upon its Tentations lest it exceed due Proportions in the Quantity of Meats and Drinks or be too curious as to the Qualities of either As we avoid Excesse so we are carefull to use things which administer proper Nourishment and of those we think our selves well provided if we have such as secure our End the End of Eating and Drinking is Health and the End of Health the employment of Soul and Body in worthy actions We are not troubled with the incivility of offering great measures of drink by way of Complement we esteem it no great Courtesie in any man to invite us to drown our selves either in Water or Wine It is a great abuse of good nature to please another with our own hurt and no lesse folly to pretend a regard to some friends Health and at the same time to despise our own We care not for delicate Odours sweet Herbs are enough and in stead of curious Meats and Drinks we chuse those which have a less troublesome preparation and give more natural satisfaction Yet we are not ignorant that there are different Tempers of Body and Uses of Life and therefore we can tell how to allow that to others which we take not to our selves but we are wary also to distinguish between the true Infirmity of a weak Stomach and the Curiosities of a fantastical Palate Hunger
worst enemy yet being desirous to perform a due requital for such a one they are willing to dy But I will conclude my Discourse lest by multiplying words I should be thought to suspect the Evidence of the Truth which I defend for such a dark business that it cannot be easily demonstrated and through tediousness of Speech concerning Charity forget my Argument and uncivilly abuse the courteous Patience of those Noble Auditors who have to me more then sufficiently discover'd the power of Love in that they could so long bear with my Infirmities Euergesia having finish'd her Discourse with a generall approbation which reveal'd it self in all their Countenances Urania desired Philothea to succeed her which she did with a modest Smile after this manner If I were able to form rais'd notions in my mind most Excellent Auditors and to clothe them with the beauty of Rhetorical Language I should think my self happy in this present opportunity having received a Subject which no low thoughts can reach and honour'd with Company which deserve the best of Discourses The discouragements which rise from my Imperfections do chiefly amaze me knowing that I can speak nothing that will 〈◊〉 the silence of your Attention I should undoubtedly hold my peace but that I know that those who are most able to do excellently themselves are most ready to pardon the failings of others and that they make not their Deserts the measures of their Acceptances and that I am assured by the experience of a happy acquaintance with your Vertues that you will take in good part what is offer'd with Humility though it fall extremely short of what you might have justly expected My Argument doth afford me some Comfort because it will be its own praise and doth contein so many refulgent perfections that to recite them is Eloquence and though I am not able to perform that in a manner answerable unto their worth yet I make bold to hope that I shall be excus'd in that defect because even Praise is not asham'd to confess its self poor of Encomiums for so rich a Subject Divine Love is the Exaltation of Humane Nature to the Top of all possible Perfection the Soul rais'd to the possession of its utmost Felicity By Celestial Love we receive the fruition of our chief Good Whilst the Soul is enamour'd with God it exerciseth its most noble Faculty upon the best Object What I have asserted concerning the Object is without the jurisdiction of doubtful disputation all other things being in comparison of God both as little in Quantity as a Drop to the Sea and as inferiour in true Worth as painted Fire is in respect of the real Sun All other good things are but little Pictures made to represent some small parts of this Universal Goodness Momentany perswasions of ill-bestowed Affections of which they are soon deserted having not rootes sufficient to uphold their own Loveliness which is soon wither'd by the Sun that produced it like the Flowers in Summer Concerning the Priority of the Faculty some Question is made though I know none that pretends Rivalry with Love but Knowledg but how unjustly it doth so I shall soon demonstrate There are but Two things which I can guesse by which our Faculties exalt their Worth the Excellency of their Operations or the Nobleness of the Object As to the Dignity of the Object no allegation can be made to put a difference between them because God is the same to both the First Truth is the First Good God is the most Knowable and most Lovely thing in the world excess of Knowablenesse following the Greatnesse of his Essence as Infinite Amiablenesse doth shine in the Goodnesse of his Nature Here Knowledg and Love are reconcil'd both conspiring in a strict Union joyntly to Adore so Worthy an Object We must give judgement then concerning the Meliority of these Powers by the Operations which they produce and they must stand or fall in the reputation of their Excellency as they rise higher in their Applications towards the most Supreme Object And here I think the difference is so visible that there is no Comparison between them for Love is admitted to a nearer approach to God then Knowledg and by the liberty of that access is demonstrated to be a more Sacred thing Knowledg is but a look upon God at a distance which is allow'd to such as are far enough remov'd from all Glory but Love is an Union with him Love takes it for its Definition to be the Union of the Lover with the Object loved Holy Love ties up the life of the Soul in God with the perfect bond of celestial Amity and it knows no death or destruction but Separation from its beloved God nor can endure to be absent from him And as he alwaies loves again for his Love is a great part of his Goodness or rather continues his Love by which this Affection was first produced in the Soul they cleave together by the close inhesions of Reciprocal Affection So that they are no Hyperboles which an intimate Friend of the Prince of Lovers us'd when he said He that dwells in Love dwells in God and he in him by a mutual inhabitation and his reason is strictly conclusive For God is Love Holy Lovers by this affection have such a Complacency in God that they live in him more then in themselves and are so naturaliz'd to his Conversation that they can be no where without him and do passionately reject all things as hindrances of their Happiness which do offer to keep him out of their Hearts But how far short doth Knowledg come of such a Bliss Where Knowledg ends Love begins perceiving it hath gone but a little way What is it barely to discover that there is such a thing as God or Philosophically to contemplate his natural Persections What am I the richer for understanding that there are Silver Mines in the Indies what the Mind understands only by Knowledg the Soul enjoys by Love and so is made happy How little Excellency doth arise from lonesome Apprehensions is manifest in that Forlorn Spirits remain Devils still though they know God because they do not love him too It s true Love makes use of Knowledg in the accomplishment of this sacred Union because it is naturally impossible to love that which we do not know or to place a strong Affection upon that whereof we are but uncertainly inform'd But what preferment doth Knowledg receive by this more then the Honour of an Instrument I deny not Knowledg to be the handmaid of Love for so she is and therefore receives respect because of the Relation which she bears to such a Noble Mistresse in her Illustrious company she is alwaies honoured as all are that serve where she doth but when she hath dismiss'd her self from that attendance and is met alone she is like a Cypher without Figures is of small regard and is many times corrupted with very dishonourable practises Of what small
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
pity you seeing how you are tormented with the effects of your precedent Errours for that feeble Body made of a little Bloud and Earth kneaded together in which the Soul is cag'd is not only of it self frail Flesh and weak Bones apt to be cut with every sharp thing and crush'd with every weight but so fill'd with accidental distempers by your Imprudences that like the shell of a Granado it is in continuall danger of flying in pieces being ready to be torn asunder by what it contains within it distemper'd Humours Crudities Wind Obstructions Inflammations These and many such like things do so distresse your Health that you doubt whether you live or no and when you endeavour to believe that you do your hopes are frighted with those Deaths which hang over your Heads by small threads threatning every moment a sad Period to an uncertain Life by a hot Fever a watrish Dropsie a pining Hectick the painful Stone intolerable Gout or a stupifying Apoplexie some of you being toss'd for a long time together between the Grave and Hopes of Recovery by that known scorner of Physicians a sly malicious Quartan But this would not afflict me so much nor you neither if that Better part of you were not a more lamentable Spectacle I cannot suppresse my tears when I see those Misfortunes which are fallen upon the Heaven-born Soul How is it clouded with Mists of Ignorance deluded with false Opinions and wild Fancies befool'd with Self-love swell'd with vain Arrogance apt to be set on fire with mad Anger and burnt up with hellish Wrath to be exalted with bold Presumptions and sometimes as low depress'd with deep Despairs abus'd with inordinate Appetites sick with disquietnesse of Mind tormented with anguish of Conscience and overwhelm'd with weariness of Life A Truce being made with one Passion a War is begun by another and the poor Spirit rack'd upon the Vicissitudes of its own restlesse Affections as upon so many afflictive wheels Can I chuse but weep when I behold such Miseries especially since I look at them as incurable This were enough to be quoted as a Defence of those Tears for which you accuse me and I need not strengthen it by making a Catalogue of those innumerable Aggravations which swell your Misery up to an unspeakable Masse and torment all conditions of Humane Life in the City in the Country at Land and at Sea The Husbandman is condemn'd to pull up Weeds which will never cease to grow in his barren ground He mingleth his Bread with Sweat and his Sweat with Tears and when he hath taken the greatest pains hath only drawn water in a sieve and labour'd to make himself more work Your Mariners are distress'd at Sea and after a thousand Dangers with much difficulty make their Port that is they are toss'd home that they may rebound to some new Storm Your Craftsmen are chain'd to endlesse toil like Galley-slaves to their Oars Your Citizens of all ranks pretend great discontent for want of loving Neighbours and Friends of all sorts complain that they have no Touch-stone to try such as say that they love them but that which commonly shews they do not Adversity Parents are vex'd with the Disobedience of their Children and they think themselves undone by the Unkindnesse or death of their Parents Masters and Servants frequently accuse each other It is ordinary to hear some bemoan themselves because they are not married and others judge themselves more unhappy because they are Some Husbands cry because their Wives are dead and some because they are alive These are some of those Tragical parts which you act upon this miserable Stage and the last Scenes are worse then those which remain to be represented by Ancient people who when they are already wearied with a miserable Life are still disturb'd by one Geron a Grim-look'd Fellow who being a rigid Factour for Death comes to make you pay dear for those small Contents which you enjoy'd before and that but for a little while and which were then not so greatly desirable every good thing having two Evils joyn'd with it When you are scarce able to pay any thing it will go hard but he will have something and he usually takes the best of what is left an Ear from one a Hand from a second a Leg from a third or what he can lay hold on How did it tear my Heart some few dayes since to see how Chronus the Father of this Geron seiz'd with a remorsless Violence upon a wretched Company of ancient Men and Women drag'd some by the Arms some by the Feet some by the Neck struck out their Teeth pull'd out their Eyes lam'd them kill'd them and threw them into Ditches I think it was a courtesie to some of them for their Bodies were ill us'd by his Son and grown such troublesome Lodgings to their Souls that they could scarce endure to dwell in them And yet the miserable wretches were forc'd to stay in these streight Cottages unthatch'd above full of Smoak and Rain within and there to swallow the Dregs of Life till some welcome Mischief choak'd them Here Skeletion made a pause for his sighs forc'd him to leave Speaking and when he began again Euphranor laugh'd so loud that the Plutocopians could not hear him and having taken no great pleasure in what he had spoken already they were unwilling he should say any more So Euphranor was commanded to succeed him which he did in such words as these I have travelled over the greatest part of Histrionia most gentle Bathypogon but I never came into any place where such as kept a Theatre were unwilling to admit Spectatours much lesse where the Players were angry at such as were present for laughing at their Mimical sport The whole world is a kind of Tragick-Comedy in which I never saw any act their parts more ridiculously then the Plutocopians and yet they accuse such as laugh at them which I cannot but esteem one cast beyond all which I have seen already I suppose you have no such conceit of your own Actions and are ready to demand at what I laugh in particular I will save you that labour I smile at every thing which I see or hear I laugh at all which you doe or say and chiefly at you your selves because in this Play you like no part but the Fool 's I perceive by the silly Government of your Actions that you have cashier'd Wisdom out of your Thoughts and which is the height of your Folly you think your selves Wise. I can except no order of Men from the reason of my Mirth I have not maintain'd correspondence with any that wish your disgrace and have therefore reveal'd your Infirmities for they are every where manifest I suppose you cannot look upon it as a Contumely that I take notice of what you discover nor take it as an affront that I am so pleasant in your presence since you compell me to be merry How can I chuse
was manifest in this that neither the Avocations of the Court nor those multitudes of Tentations which allure Princes to Pleasure but do usually betray them to Ignorance were able to hinder him from an exact knowledge of the best Arts and Sciences which made him able to give a true Judgment upon any piece of Learning It was one of his principal Recreations to discourse with Philosophers that is such as he perceiv'd really to have advanc'd the knowledge of God and his Works and were also perfected with that Wisdom which consists in a sincere Belief of what God hath made known by Revelation for he accounted it a strange kind of Vanity to pretend an eager desire to find out Truth our Selves and yet to slight that which God of his Grace hath reveal'd to us for our Direction and Encouragement that is to pretend an Esteem for Books and undervalue the Sacred Bible The great pleasure which he found by understanding the Mysteries of Natural Philosophy made him very Curious in the Contrivance and Use of those Instruments which do further us in that Inquiry as Telescopes Tubes and all other Mechanical Engines He was very Liberal in allowances which are requisite to make those Experiments upon which true Principles are founded and by which they are proved but which Princes only are able to bestow Generous Nature in requital of these Services discover'd to him all her Secrets except some few which she yet resolves to conceal from Mortal eyes and intended that in a short time he should be acknowledg'd by all the world as the Prince of Philosophers He made a firm League with all the Vertues and was true to his engagement never betraying any of them to scorn in the whole Course of his Actions He would often express a pity for the Superstitious and alwayes declar'd a zealous abhorrence of Hypocrisie He was the more to be admired in his Religion because as he was a devout worshipper of the Supreme King of Heaven and Earth so the Sincerity of his Vertuous Disposition did not grow upon any Erroneous Principle for his Regard of God did not spring from Ignorance or panick Fear those contemptible Foundations upon which Ingrateful Atheists bottom Religion but from a clear Knowledge and true Love of that which is best He was the Paragon of Temperance and Chaste to an Example He had such a Generous Soul that he could not only forgive an injury but forget that he was wrong'd esteeming them very ordinary Chirurgions which cannot heal a wound without a Scar. By his practice he made others learn this true and noble sort of Revenge He had an unfeigned Love of Truth and would rather endure any Inconvenience then break his Word and lose any Design which he could not gain but with the blemish of his Honour He had an incomparable Fortitude whereof he gave infinite proofs and did usually forget himself to be a Prince when his Friends stood in need of his Courage He had a Prudence which taught him to make use of every thing that was an Advantage to any important Business and this he attain'd by much Exercise At Home in times of Peace when the most excellent Souldiers have little to doe he would walk into the Field with them and discourse concerning Military Affairs make them train their men represent serious War in jocular Skirmishes and having view'd divers sorts of Ground ask Questions proportionable to their diversity of Situation such as these If an enemy would he say had not minded the Advantage of that Hill how might we gain it Or if he possess'd it and we were plac'd in this lower Ground how should we assault him If he worsted us by what means might we be able to retreat in order If we had the better of him how might we make the best improvement of the Victory in a pursuit From such Instances going on to other Chances which happen in War he made Demands receiv'd their Answers and replied By this means he attain'd such a clear fore-sight into Martial Affairs that no case could easily fall out for which he had not a Remedy provided I have heard some which have had the happiness to know him familiarly say that of his own Country he had drawn such an exact Map in his Mind that he could talk distinctly of all In-land places of Strength and knew his several Ports convenient Rodes dangerous Shelves and useful Fastnesses upon the Sea-Coasts as well as if he had dwelt in every place He had one happiness which Persons of his Quality do not frequently enjoy For Travelling Incognito he saw the Courts and Camps of many Princes where he had the opportunity to observe the best Actions and also to perform some which made his Worth shine through his Disguise This made him admir'd in most places where he sojourn'd and he return'd home inrich'd with variety of Experiments from them all Before the Necessity of any actual Adventure he form'd his Resolutions according to such Rules as wise Persons had compos'd for all cases in Speculation and coming to encounter disasters at Sea and Land he gave such Proofs of his Constancy that it was visible to all which knew him that Chance had no power over his Vertue and that the fixt Temper of his great Soul did not rise and fall according to the weather-glass of external Accidents He had such an undaunted Presentness of a prepared Mind that when he was affronted with any sudden alteration of Fortune without any Consultation how he might make an escape he would immediately stand upon his Defence When he engaged in any Enterprise which concerned the King's service against his Enemies they made but a small account of the Advantage if in any thing they had the better of him for they knew he would soon repair it at their Cost and when they were put to a Loss though they knew he alwayes pursued his Victory yet they were not much dejected for they were sure that no success did ever make him Insolent The King his Father having perceived by a short Experience that his Son was made up of all those Accomplishments that he had put into his Prayers for him taking notice that it was a hard task to determine whether his Body or Soul had the Advantage in those Gifts which were distinctly proper to them and having observ'd that he was able to give as good Advice and manage what was determin'd with as much Prudence as any of his Senatours he made him one of his intimate Councel and seeing that his Souldiers received not only Discipline but Example from his Matchless Valour he made him General of his Armies The People were inamour'd with his Perfections and never look'd upon him but as the Glorious Mirrour of all Princely Graces Their Happiness being full to the top in Anaxagathus they thought it must needs run over in Alethion They could not look at the Father as a setting Sun whilst they seem'd to see him rise and shine
those Crystal streams of Knowledge and Vertue which flow from him on the other and we are under the probation of our Wisdom and Ingenuity and we come off with honour if we hold out in the Combat of Flesh and Spirit overcome Body with Soul and subdue Passion with Reason which we then only doe if we love the God which hath made all things above his best Creatures Those who have devoted themselves to sensual Pleasures have only glutted themselves with forbidden Fruit and are so far from being happy that they are manifestly overcome with the Spirit of the Sensible World which in time will Triumph over them and having reproch'd them for their Folly and Cowardly submissions at last throw them headlong from the Banks of Time into the vast Horrours of Eternity where it is not possible for them to hope for a good Reception with God whom all their life they have slighted for every vain Toy Good men are not insensible of what is beneficial to Nature in those things which are miscall'd Happiness but they know that their chief Advantage lies in a right use of them which consists in Moderate Charitable and Thankful Applications They look upon all created Goodnesses as God's Messengers and are led by them to God whilst others mistake'em for God that sent them with as grosse an Ignorance as if a rude Peasant newly come to the Court should take the first man which he meets there in brave Cloths for the King By this you may perceive Apronaeus that whilst vertuous men are provided of this true Notion of Prosperity they cannot be ignorant of the Nature of Adversity or ever be so sensible of any thing which it can doe as to think that they are made Unhappy by it unless they should fall into such a want of Discourse as to esteem themselves made miserable by the Absence of those things which did not make them happy being present with them It 's true Adversity changeth the Scene and gives them other Parts to Act that is requires them to exercise some other sorts of Vertue then they did before but the Actors are the same A good man in Affliction is no more impair'd in point of Felicity then a strong man is weakned upon a Theatre where he only shews his Strength If his Sufferings grow extraordinary he knows that great Trials are necessary to make great Examples and as he reflects Honour upon the Cause of his suffering from Innocence so he derives Consolation into the manner of it from Patience I have read the Stories of such as have despised no small Afflictions with a Generous 〈◊〉 Archimedes was not so distracted with the extreme dangers of Syracuse as to make him leave his Figures Did not Aristides write his own name in one of the Shells of Proscription and would have done it in another Did not Cicero rejoyce that he was banish'd from Rome Shall I admire these and many other Noble Examples and not imitate them I am what I was before Apronaeus neither can a Prison exclude my Comfort more then false Accusation hath destroy'd my Integrity I do not think my self depriv'd of Liberty for I am not hindred from performing those Actions which I chiefly delighted in before the Contemplation and Love of God other Duties are not requir'd because I have no opportunity to discharge them but I have the power and will to doe them too when time shall serve As to the trouble of Adversity I think it is worthy of me who have often endeavour'd to comfort others which is an easie work now to forbid my self to grieve It seems then said Apronaeus any Condition is alike to you in point of choice No replied the Prince there is some Difference though not much I do so far prefer my former State that I would not have chosen this and yet I am not so out of Charity with this but that I can bid it welcome The knowledge which I had of the others Uncertainty made me provide for this long agoe I should think my self very Imprudent if I were now to seek for Patience since I had observ'd that every man in the World hath great use of it one time or other So I had seen Mariners carry utensils which were proper only for Storms though they went to Sea in Fair weather The Peace of my Soul shines clear within and is no more clouded with this Disaster then a Light which is guarded with a thick Lantern upon the stern of a Ship is in danger of being put out with those blustring winds which make a noise about it You doe well Great Prince said Apronaeus to draw such a fair picture of Misfortune but you wilfully take no notice of that deep Impression which Affliction makes upon all the rest of the World I know replied the Prince that many look upon it with no other Passion then as if it were the head of some Gorgon But what then So I have heard Children cry for Trifles and have seen a Fool held with a straw and thought it as impossible to free his foot out of the snare as if he had been tied with bands of Adamant Those words signifie little which express nothing but the Imbecillity of vulgar Opinion i.e. unprofitable Errour We are not to pass a Judgment upon Truth according to the Suffrages of Fools nor govern our Affections or Actions by the trivial Sentiments of those whose Ignorance we do commonly despise I confess that if the Rules by which the Vulgar make Estimations were the Standards of Truth I should allow it for a great Indecorum that many times in the Ship in which we sail through this troublesome Sea Good men are thrust down into the dark Hold or put to toil at the Pump whilst base Persons walk at their pleasure upon the Decks and sometimes sit at the Stern and I should be tempted to be angry if I thought the Welcome which they find at the Port to which they are bound were proportion'd according to their usage on ship-board If our worth were to be judg'd when we come ashore by an outward shew it may be I should be no more pleas'd with my present condition then Neptune was when Mercury ranking the Images of the Gods put his below that of Anubis and told him he must not take it ill that the Egyptian Deity with a Dog's Mouth was preferr'd before him because he had a large Golden Nose Wise men must not be angry to see others advanc'd above them Either they are better then our selves or not If they be what cause is there of Anger They deserve it If they be not we are equal to them If they be worse let us hold our peace and be thankful we are preferr'd before them I might also tell you Apronaeus that as Good men are not made unhappy by Adversity so many of those whom you see afflicted are not Good men though they seem to be such They may be bad enough which are so cunning as
into Malicious minds I make no doubt but his Soul is the Temple of Innocence Whilst Diaporon pronounc'd these words one knock'd at the Door and when he was come in told them that he was lately come from Polistherion where the King was much disturb'd with the news of Aletbion's Death and that one of Dogmapornes his acquaintance was accus'd for forging Letters in the Prince's Name that the King was fallen sick with Grief and that the Army and City mutter'd some discontented words against 〈◊〉 and Dogmapornes as the Contrivers of the Prince's Imprisonment This Relation startled them both and having desired the Messenger to withdraw they consulted each other what was fit to be done I think said Diaporon that this is the most intricate Scene of Affairs that ever I beheld in my life I thought it impossible that Alethion could be suspected but much more that any should dare to accuse him and most of all that the King would believe any thing suggested against him I know no reason why any should report him to be dead unless they meant to kill him and I cannot but conclude that if the King be so disturb'd at the false news of his Death that it hath made him sick he will be so much more pleas'd with the true Report of his Life that it will recover his Health I think it is not only our duty to our Soveraign to whom we owe all services but our prudence not to neglect such a fair opportunity to shew our Loyalty by preserving his only Son The worst Interpretation that can be made of our Action is that we endeavour'd to put into a Harbour which was not assign'd us to avoid the danger of a violent Storm and if any thing happen contrary to our Expectation we can suffer nothing dishonourable having desir'd to perform our Duty though we saw it full of Hazzard I am much amaz'd answer'd Apronaeus at this strange Accident since the Prince is reported to be dead who was in my Custody I may be assured that his friends will look upon me as his Murtherer especially since one of my Colonels acquaintance is accus'd for writing the Letter for which the Prince is imprison'd Since the Army and City by whom the Prince was alwayes infinitely belov'd do concern themselves in his sufferings I am afraid of the Issue of this dark Affair and wish with all my Heart that I had not received such a troublesome part as I know not how to act However Diaporon I think it is best to follow your advice by which we shall gain time and save our selves from sudden Attempts But to what Port shall we steer our Course What we are to doe in this matter if we can doe any thing requires speed You say true replied Diaporon we must resolve quickly lest long Deliberation take from us our power to act Let us convey the Prince into Theoprepia which we may effect thus There is a private Door which leads by a subterranean Passage from the Governour 's Lodgings to the River's side let one of your servants about four a clock this afternoon bring our Horses thither as if he intended to water them there we will take Horse and conduct the Prince first to the Castle of Misopseudes who is his known friend where we are sure of safe Repose to night and from thence we shall easily reach the Borders of Theoprepia Apronaeus lik'd the Contrivance whereupon they presently return'd to the Prince and acquainted him with the Intelligence which they had but then received and with many protestations of their sincere Intentions reveal'd their desires of his Safety and told him of the way which they had agreed upon to secure his Person if he pleas'd to accept of their service The Prince knowing it was better to run any hazzard then to stay where he was after a short discourse accepted their offer and went away in a Disguise When they had travell'd about two miles they met a Horseman riding toward them with a very great speed who knowing Apronaeus stopt his Horse and told him that he was sent before by Trisanor who was not much behind with a Convoy and brought Misopseudes Prisoner to his Castle Whence do they now come said Apronaeus From his House replied the Messenger where we surpriz'd him this morning about break of day By whose Order said Apronaeus have you perform'd this service By a warrant sign'd by Antitheus said the Messenger When they heard that Diaporon at the Prince's Command took hold of his bridle and then dismounted him Whilst they were deliberating what to doe with him for it was not fit that he should go to the Castle and give notice which way they were gone and his Company was but of uncertain use to them if he went back Apronaeus desired leave of the Prince to kill him but he falling upon his knees and begging his Life the Prince had but just granted his Petition when the Party which conducted Misopseudes came up Trisanor rode in a little Charriot which was attended with two Horsemen upon each side and gave leave to Misopseudes to sit with him Apronaeus rode boldly up and kill'd him which drove the Charriot upon which Trisanor flung himself out of the Coach and mounting his Horse which was led by one of the Souldiers gave Misopseudes who was disarm'd in charge to one of his Souldiers and then a sharp fight began between the Parties Trisanor and his men resembled the Deportment of a stout Tigre which whets valour with rage when she is in danger of being robb'd of her Whelps The Prince's friends animated their Courage with the worth of the Person who had honoured them to be his Protectours and whom they knew to be very able to defend both himself and his Guard and concluding that it must needs be a grateful service in the beginning of their Trial if they could also rescue one whom the Prince intirely lov'd they threw themselves between the Prince and his Enemies Diaporon made such a sharp pass upon Trisanor that if he had not avoided it by turning aside he had been slain at the first encounter however he lost not his labour for he kill'd one of the Souldiers who came in to the relief of his Captain and afterward continued his combate with Trisanor who being asham'd that he had given ground redoubled his Vigour in the next Charge The Prince attacqued him which guarded Misopseudes and with a Princely boldness said Traitor deliver up that Loyal subject to his Prince and accompanying his Commands with a blow or two made them to be obey'd for the Souldier fell down dead and the Prince gave his horse to Misopseudes who was come forth of the Coach not so much glad of his Liberty as amaz'd to see him that procur'd it Diaporon had given and receiv'd some wounds from Trisanor who fought desperately not so much desiring to save his life as to sell it at a considerable Rate and discharg'd a blow upon Diaporon's
such as thought themselves Conquerours only because they were deceiv'd We ought not to be so curious as to the Mode of our Preservation as to deny God leave to shew his Wisdom when he doth us a Courtesie This is all the sense which I have of our Condition and since we cannot of a sudden put our selves upon Action it will be requisite that we think of some place where we may deliberate with safety Whether should we betake our selves replied the Prince To Theoprepia said Misopseudes I have resolv'd upon it said the Prince with Apronaeus and Diaporon whom I must now and alwayes commend to your Affections as Friends to whom under God I owe my deliverance we have agreed to retire to Theoprepia where I am sure to be welcome to my good friend Theosebes whose Kingdom was ever an open Sanctuary to wrong'd Innocence Here Philalethes made a pause and crav'd pardon of Bentivolio and Amyntor for so tedious a Report adding this excuse That it is not easie to make a short story of that which pleaseth him that tells it You shall not need to ask forgiveness said Bentivolio of those which owe you infinite thanks for performing an office which hath taken up much of your Time and highly oblig'd us both by making us to understand those incomparable Vertues with which your Prince Alethion is accomplish'd and because you have so fully assur'd us of the safety of his Person which we esteem as a divine presage of his and Theriagene's Restauration Noble Travellers you have express'd a Generous Charity said Philalethes in the Compassion which you have entertain'd for a miserable Kingdom and how rationally your Pity is bestow'd you will more fully understand if you can endure to hear any more of our present Condition but because the Relation is long I will not begin it till to morrow and if you please we will bestow the rest of this Evening in the Gardens and Park which adjoyn to my House for as I am sure you have travell'd enough to day so I am afraid I have talk'd too much The next day Philalethes conducted his Guests into a Turret which was upon the top of his House where in a pleasant privacy he continued the Discourse which he had begun concerning Theriagene to this sense After Dogmapornes arrived at his Castle and was told that the Prince was gone he was infinitely confounded not being so much astonish'd that the Accident was contrary to his Design as vext that a thing should be possible which he had made so difficult At first he endeavour'd to give no credit to those which told him the news being very unwilling to think that could be true which he most passionately desired to be false But when he was convinc'd by the testimony of many witnesses and the fruitlesness of a diligent search which he made himself and was inform'd concerning the Manner of the Prince's escape he was utterly bereaved of that vain Hope with which for a while he smother'd his Passions and then the Fire pent up in his wrathful mind broke forth in flames of wild Rage whilst he talk'd after this manner Though I did not think that there is a God yet now I see there is a Devil and that he hath made this Castle his Hell in which he doth torment me but I will not burn alone Then he wounded and kill'd some of his Souldiers Many were not present for the greater part considering the Cruelty of his Temper and knowing that the Vexation of Disappointment would make him excessively revengeful without taking any notice whether he punish'd Offendors or Innocents had withdrawn themselves as soon as they heard of his approch Dogmapornes made no long stay here for knowing that this Accident requir'd new Counsels and being disenabled to perform the task for which he was sent he saw that it was necessary to return speedily and give notice to Antitheus of that which had happen'd Antitheus was much pleas'd when his servants told him that Dogmapornes was come back hoping that he had deliver'd him from the fear of his most considerable Adversarie but when he was come into his presence perceiving that his Countenance gave no intimation of such news as he expected What said he Dogmapornes with an angry doubtfulness is not all well No Sir answer'd Dogmapornes I am the unhappy Messenger which must let you know that Alethion made an escape from the Castle a day before I came thither How said Antitheus with a great Consternation in his looks is Alethion got out of our hands what Mad Fate doth over-rule our Affairs Had ill Fortune no other time but this assign'd to act her part It is to no purpose to be angry but I cannot help it for the same Chain of perverse Destiny that hath drawn down this Misfortune upon me doth also pull me along with it into a Confusion of thoughts However I may hope that as this Accident was unlikely to have happen'd if we consider those things which went before it so possibly that which is to come after it is as different from this That invincible Necessity which forceth me to think so whether it be true or not makes me also speak after this manner whether it be wisely or not But let us go on Dogmapornes and make what we can of this unlucky business I mean let uncontrollable Fate tumble us further down the Hill or roll us up again That which hath happen'd could not have been otherwise and what is come is not in our power to prevent Since we have no Freedom to chuse our Actions it is some comfort that we are not accomptable for what we doe If that which we aim at be destin'd for us we shall arrive at it whether we will or no if it be not we do but trouble our selves in vain Since we hope not why should we despair You are startled Noble friends added Philalethes at this Mode of Discourse but it is not unsuitable to his Principles and you will wonder more at the absurdity of his Actions I will give you a brief accompt of those Rules by which he pretends to govern his Life and also tell you the effects which they have produc'd in this poor Kingdom since he put them in Practice But before I reherse his Opinions which are the most hurtful Extravagancies into which Humane Nature can fall I will let you know how he became capable of such extraordinary Delusion He hath a good Natural Wit but that so over-match'd with Pride that he is like a little Vessel with a vast Sail and no Ballast for he looks upon himself as one born to govern all the World and boasts that his Stars whom he acknowledgeth for his Creatours have accomplish'd his Body for a Soul he doth not believe to be in the Nature of things with such transcendent Vertues that he is not unfit to be the Illuminatour of Mankind and declareth frequently that the Universal World is not only obliged to hear him but
glad of the Errand to come and tell Atheists of their Errour and reprove them for speaking against their Existence With such foolish Arguments they have perswaded poor Philedones to believe that all Felicity is in Pleasure and that only to be measur'd by the Belly and with the help of Gastrimargus Cantharus and Aphrodisius whom he hath made Purveyours for his inordinate Appetites he is so improv'd in Luxury that he will not eat without a Deaths-Head hung over the Table nor drink but in a Priapus and will have none to present his Ambrosia but a Ganymede He repents of nothing but the Time which when he was young he lost in serious Studies and to signifie to the World that he is a real Convert he hath declar'd that he will have no Remembrance after Death but a Monument made after the fashion of that Statue which Sardanapalus had at Anchiala and this Epitaph upon his Tomb HERE LIES ALL PHILEDONES Psychopannyx creates his Companions some disturbance for he contends that the Soul is a substance distinct from the Body and shall awake again though it sleep a while in the state of Separation being not able to live out of the Body but because he was in some doubt whether the Soul having snor'd many hundreds or thousands of years without so much as any Dream of Life or Sense will not afterwards be unable to know it self again they were content to take him into their Company as an Honest Heretick but of late Udemellon hath made him much more acceptable for as the only way to make him hope to escape the Punishment of a Wicked Life he hath perswaded him to be of his Opinion That there is no Judgment to come and that the Resurrection is a mere Fable Asynetus is one whose part in this Infernal Tragedy is with a scurrilous boldness to traduce the notion of Conscience and he hath acted it so to the Life that those which have seen him have imagin'd that he hath often stab'd that tender part of his Soul But some that know his Constitution say that such a callous Matter is grown round about his heart that no Dagger will pierce it He doth teach Men to take off the sense of Sin by committing it often that is to contract an Habitual Impenitency by a frequent Repetition of Wicked Actions and to rifle the Native Modesty of their Souls by adding greater Crimes to smaller Sins herein following the damn'd Example of those Traitours who make it their Excuse for committing the highest Villanies that they have already done such as can be defended by no other Means He hath utterly spoil'd a young Gentleman call'd Saprobius whom he hath made a miserable Spectacle of a Vicious Life Sin hath done its utmost upon him having now left him nothing but a despairing Soul in a putrid Body I look at him as irrecoverably lost because he is mortified to all sense of Ingenuous Principles by which means he hath broken off from himself those Handles by which God doth take hold of us and seems to have murther'd those friendly Guardians which God hath appointed to reduce such as think to free themselves from their Obedience by a rebellious Flight Medenarete is a She-Philosopher and so in many respects acceptable to Antitheus Her Opinions are very conformable to Saprobius his Practices She esteems Vertue nothing but Words Laws the Opinions of Men in Power She denies that there are any Eternal Rules of Righteousness which took their Original only from God or that there are any Indispensable Principles of Good and Evil or that God hath written any Laws upon Humane Nature in any other sense but that Vertue and Vice are determinable by the Customs of divers Countries and Holy Rules variable according to different Fancies of several Ages or Persons That Religious Constitutions are only founded in the Wills of Princes and Piety supported by the Credulity of the Ignorant Vulgar and the Obedience of such as are forc'd to doe what they are commanded She doth boldly affirm that it is only a Rustick Bashfulness or else a Cowardly Fear that hinders Men and Women from saying or doing any thing when they are out of the reach of the Law and that what is abhorr'd by all the World as most Evil would become Good if it pleas'd those who have Authority to determine so and that what is generally embrac'd as naturally Good because it agrees with the Common Principles of all Mankind would become Evil and ought to be rejected as Wicked if the Laws of Men did appoint so This is that brave Medenarete with whom Antitheus is infinitely inamour'd What Astromant is is you may partly guesse by those wild Notions of Fantastical Astrology of which you have heard something in the Prince's Discourse with Diaporon His Custom is to tell strange Stories and to pretend an extraordinary Ability to doe great Matters by reason of his peculiar acquaintance with the Stars which he esteems the principal Ability of a Physician and absolutely necessary to one that hopes to be successful Thaumaturgus is a Jack-pudding to the Mountebank and goes along in his Company much-what with the same Grace that the Monkey doth with the Bears I will not trouble you with any longer Description of him you will quickly hear of him in Polistherion Anopheles is an intimate friend of Astromantis he is wholly taken up with making of Talismans i.e. useless Images imboss'd or ingraven in Stone Wood or Metall under certain Constellations made to represent some Celestial Planet or Conjunction of Stars that is bearing the Figure of those living Creatures which are describ'd in the Heavens and especially in the Zodiack which hath its name from them These being thus compos'd as he saith receive a Power from above for the Stars being much taken with the Resemblance of their Figures send down potent Influences upon those small pieces of Stone Wood or Metall which they not only retain themselves but are also able to impart to other Matters of the same Figure as to a piece of Clay or Wax taking an Impression from them His Talismans thus made doe as he would make us to believe in a natural and constant way strange Wonders as for Example They drive away Serpents and Rats from Cities cure those which are bitten by mad Dogs or stung by Scorpions chase away hurtful Insects out of Fields as Locusts and Caterpillars and deliver people from the Pestilence and all Contagions of the Air nothing of all this depending upon any Conversation with Spirits which he esteems Fancies Thus as he says he hath reviv'd the old Art by which the Jews made Teraphims and the Arabians and Egyptians fram'd Statues according to the Rules of Astrology and Natural Magick and having fetch'd down the Spirits of the Stars imprison'd them in these Shrines much after the same manner that Daemons are said to be included in Humane Bodies by which means their Talismans of Brasse and Stone do move and speak and
receives the delightful mixtures of Colours the symmetry of well-cut Figures with the variety of graceful Postures and Motion which she represents to her self by a Convex glass made in an Oval form In the Ear she lies Perdue making Observations of Noise whilst all sorts of Sounds beat upon her Drum as they march through those hollow Caverns in which is plac'd the rarest Echo in the World She useth the Nose not only as a Sluce to drein the Head but hath made it also an In-let to the pleasure of sweet Odours By the power of Feeling which is spread over all the Body she sits like an Arachne in the midst of her Loom and is well aware of all Motions which are made in it and is awaken'd by every new impulse to stand upon her Guard She hath bestow'd the office of Taster upon the Palate and because it is not fit that any hurtful thing should enter into the Stomach she hath assisted it with three other Senses in the performance of its duty Lest the stock of life should fail Nature being at a continual expence to maintain it she hath appointed two faithful Monitors Hunger and Thirst who in due seasons forget not to call for fresh supplies In the Mouth which is the first room where her Provisions are bestow'd she hath appointed two rows of Teeth to rough-grind the Meat that it might be the more easily digestable and put an Epiglottis to cover the passage which leads to the Lungs lest when we drink the Liquor should mistake its way and go into them Prudent Nature knowing to what narrow limits of Duration we are destin'd to prevent a general decay which Mortality threatens hath commanded the Individuals to propagate their kind and to make it possible hath contriv'd a proper distinction of Sexes and render'd the Obedience desirable by a love of Posterity and other sensible endearments It were too tedious to discourse of that amicable conjunction of Heat and Moisture by which Life is preserv'd in the Body like Light by Oil inflam'd in a bright lamp or to detain you any longer in the Contemplation of other parts of the Body and to speak of the Offices of the Stomach Liver Lungs Diaphragm Spleen Gall and Reins and to shew how fitly every Vessel is plac'd for its use because I design not to reade an Anatomy-Lecture The wisdom which appears in the least member is so great that the Dissection of a Finger or a Toe hath discourse enough in it to convert an Atheist but that for his disingenuous obstinacy he is condemn'd to continue such as he is Though I possibly have wrong'd my Argument by making no better an explication of Mysteries which you cannot but perceive to be so great that they are no proper subject for an ordinary Eloquence yet by that which I have discours'd you may imagine what those rare Anatomists would have said who have often taken this excellent Machine in pieces that they might more fully discover the Divine Artifice by which it is put together But having said thus much of the Organs of Sense which appear in the Body I will also adde a short Discourse concerning the Nature of the Inward Faculties of the Soul and so conclude this Argument God in all his works doth usually perform more then that which ought to be esteem'd enough that we might not be able to make the least pretence that he comes short in any thing This is so manifest in those rare Powers which he hath bestow'd upon the Soul that we need no further proof The chief of these noble Faculties is our Understanding by which the Soul both takes notice of it self and so enjoys the great pleasure of a reflexion upon its own Being and is admitted to the Privilege of knowing its own and the World's Creator and honour'd with the Contemplation of all things and when it pleaseth views their Properties Repugnancies Agreements Symmetries and Disproportions by an active Reason discourseth it self into great perfections of Knowledge and by a sagacious Collection of various Rules entertains it self with the Invention of profitable and delightful Arts. By Liberty of Will a man is made Master of his Actions and put into an honourable capacity of offering to his Maker voluntary Sacrifices and enabled by the choice of his Duties to please that God who values none but willing Obedience That we might be well guided in the choice of fit means for the attainment of that last End which is the chief Good of our Souls God hath written practical Rules on our Hearts and set that tender Principle Conscience as a constant Spie upon our actions to attend us in all places and hath made it so much his Care to hinder us from Sinning that he hath constituted us Witnesses Accusers and Judges to our selves God did not think it fit to make us immutable yet lest we should fall into errour by too sudden resolutions he made us able to Deliberate and since usually we doe nothing so well but it may be mended he gave us the power of Animadversion that by reflecting upon our selves we might recal what we had mistaken by Second thoughts and meliorate that which was not so well done at first by after-endeavours We arrive at Knowledge but by degrees and therefore ought not to forget what we have learn'd in reference to this necessity God hath bestow'd upon us Memory as a faithful Secretary who lays up our Notions in safe Custody and brings them forth as we have occasion to use them By due improvement of these Faculties God hath enabled us to furnish our selves with store of useful Observations and so make our selves possessours of Prudence that great Directress of Humane affairs by which we are taught to govern our selves in all conditions of Life to respect Time Place and Persons in our Deportment and to keep a decorous Correspondence with all Circumstances of Action I should adde to these the power of Imagination which really is of such a strange Nature that it is an hard matter to tell you what it is only thus much I may say that when the Soul is dispos'd to take pleasure in a free Air she is carried by quick Phansie as in a light Chariot over the tops of highest Mountains cuts the Clouds wanders amongst the Stars and traversing a course downwards on a sudden ranges through Forests alights upon the Sea-shore dives into the Abysses of the Ocean and not being satisfied with the various shapes of Real Beings makes as many more Fantastical Forms of her own The Imagination pleasing her self very much that she is able to lead the Mind such a wild Dance till the Understanding wearied with her toying commands her to return and having got her home fetters her restless Activity with the drowsiness of Sleep which yet is able to hold her but a little while Besides all these Gifts to complete the Dowry God hath given a Power to the Spiritual part to move the Material by which
of their Ingenuity congratulating the Prosperity of Men with the sweetest of Harmonies an Honour never before equall'd was not done to the Nativity of this great Person and that they were not high Presignifications of the Divine Quality and Excellent Actions of this mighty Prince and evidences of his Heavenly Extract infinitely more illustrious then those poor Instances which most would have admir'd as indubitable Presages that is if he had been born smiling if his Incarnation had been attended with a Dance of Swans if Bees had hiv'd themselves in his Lips or an Halcyon made her nest in his Cradle I find as much Reason to believe as before I had to wonder said Eugenius only I desire you would let me know who was that Virgin-Mother for being honour'd with such an Extraordinary Favour I cannot but suppose she was some very rare Person She was replied Bentivolio but her Excellency consisted in an humble Piety and unspotted Chastity It 's true she was lineally deriv'd from a Royal Family but that Relation was weaken'd by so many Descents that it was not much more conspicuous at such a distance then the Distinction of Waters which proceed from several Rivulets when they are blended in the Sea neither did she challenge any greater Honour from that Original then any poor man may claim as being descended from Noah nor God make any other use of the Pedigree then to verifie his own Predictions But this is no wonder for God having design'd to glorifie Humility by the Incarnation of his Son and to disparage those vain Estimations which are bottom'd upon High Parentage Noble Titles and Vast Possessions he sent him into the World devested of these Ornaments and obscur'd his truer Greatness with the Meanness of a poor Estate though indeed that was appointed as a Foil of his after-Glory which was shut up in this Cloud like the Sun-beams in Curtains of Crystal For besides the fore-mention'd Adorations which were pay'd him by Angels and the Lustre which was added to his Birth by a new-made Star Almighty God at his Baptism own'd him for his Son by a Voice sounding from Heaven equally loud with Thunder which he repeated twice afterward and commanded the World to obey him as their Universal Lord the Holy Spirit descending from the Celestial Regions and resting upon him as the true Lover of Souls in the Form of a Dove What was the meaning of this Solemnity said Eugenius I will tell you answer'd Bentivolio but to make you understand this Mystery more fully I must acquaint you with a piece of an ancient Story When Mankind apostatiz'd from their Creator and were afraid of being eternally undone with the Execution of the Punishment which was conditionally threatn'd the God of Mercy being unwilling that the Folly of his Creatures should be their Ruine took compassion of their Miseries and declar'd that he would not pursue his Right to their Destruction and to support their Life by Hope he promis'd in due time to send one who should make up the Unhappy Breach assure his Good-will and give Men a full knowledge of the Happiness to which they were restor'd After several Ages had past in which it pleas'd God to connive at the Sins of the foolish World for the sake of his Promise he sent Anaxanacton born after the manner which I have before describ'd who when he came did soon approve himself to be that Benign Saviour whom the common Father of the Creation had design'd to undertake the Restauration of the laps'd World I beseech you said Eugenius tell us how Anaxanacton verified that great Title for as the Appellation is magnificent so our best Concernments seem to be included in it You shall understand this presently answer'd Bentivolio When that Divine Person who existed eternally in the Bosom of his Almighty Father was pleas'd to appear upon this poor Globe for the Accomplishment of the fore-mention'd Promises to doe an unspeakable Honour to our forlorn Nature he cloth'd himself with Humane Flesh and united that Life to Immortality which was condemn'd to die for Disobedience When Divinity was thus embodied he which dwelt before in the Splendors of inaccessible Light descended and became visible in the lower Regions and those who had the Happiness to behold him were struck with the Brightness of his Divine Rayes by which he was as clearly reveal'd as the frailty of Mortal Eyes could bear and they perceiv'd that God had now fram'd for himself an Earthen Tabernacle and disdain'd not to converse familiarly with Men having veil'd the Majesty of his Glorious Presence in a Body like their own Here Eugenius interposing told Bentivolio that this seem'd more strange then the first piece of his Story and that it was more difficult to believe that God should become a Man then that a Virgin should be a Mother I did suppose replied Bentivolio that you would wonder at the Mystical sense of my last words neither would I have you think that I am able to give you a full Explication of so deep a Verity But I must tell you that though God hath made Religion Venerable by the Incomprehensiblenesse of some pieces of it yet no Article of our Creed is Incredible because we do not perfectly understand every Point it being a rational Satisfaction to our Minds that we believe only what God hath said and our Faith is as well secur'd in these Instances as our Knowledge is in many things which we take for granted though we are not able to give an exact account of them to a Curious Enquirer Who can explain the nature of Time and resolve all the Doubts which arise from the consideration of Place Who can shew us the Original Springs of Motion Why should any man stumble at the Mystical Union of God with Humanity when he considers the inexplicable Connexion of a Soul with a Body or the strange Adhesion of Matter to Matter Since we know not how our Soul doth at pleasure move so distinctly the various parts of this rare Machine our Body why should we be offended that God having told us many easie Truths which we are to believe and given us many plain Precepts whose Obedience is necessary should also command us to give credit to some higher Articles where our Duty is humble Faith and devout Admiration I am very well satisfied with this Answer said Eugenius neither do I desire rudely to uncover what God hath been pleas'd to hide but I beseech you to go on and let us know what this Divine Person was pleas'd to reveal concerning the Design of his Incarnation I will replied Bentivolio The first good news which he publish'd was That the Merciful Creator was willing to forgive the World that great Debt which they were not able to pay and that the most Good God who had been ingratefully abus'd had of his own benign Disposition sent an Offer of Pardon and to shew men the Reality of his Good will had made the Terms of Reconciliation
they ought not to command any thing that doth contradict them and though they should yet they can no more render such Orders Just then they can make it the Duty of Men to hate themselves What Original could these Indeleble Prolepses have but the same with our Nature They are plain to all and the sense of their Obligingness avoidable by none As we perceive in our Minds immutable Notions of Speculative Truths as That Contradictions cannot be true That the Whole is bigger then the Part and such like which are such illustrious Verities that none dare affront them with a denial and which are of such high Import that if they were not unalterably true we could have no assurance of any thing but must fluctuate in Eternal Unbelief So these Notions of Moral Goodness are our sure Directions in point of Practice and are unchangeably Good for if they were not we could have no certain Rule for our Actions which is such a slur upon Nature that it can be suppos'd by none but such as do not believe that God made it The truth is if finding these Laws imprinted upon our Natures we should yet think our selves not bound to obey them we can receive no notice of our Duties any other way being rationally oblig'd to disbelieve that which is contrary to our natural Sentiments Among all the rational Notions which adorn Humane Nature these Principles of Good and Evil are the chief They are the great Reasons why we are call'd Men and the fairest Characters by which we are distinguish'd from Brutes And indeed Medenarete it is impossible that we should have any rational Pulchritude in us if the beautiful Order of these Congruities were destroy'd It is a greater Beauty in Men when their Choice corresponds with these natural Anticipations of their Duties then for a Woman to have fair Eyes plac'd in just distances upon her Face It is as ingrateful to a man that considers to find his Actions dissent from this obliging Knowledge as it is unacceptable to such as know Musick to hear a Lutenist play upon an Instrument out of tune Those things which consist of many Parts or of various Faculties are capable of no Perfection but what consists in a proper Union of those Parts and a regular Ordination of their Faculties which is not mutable at pleasure but perpetually fix'd to the Nature of every particular Being As it is not any Connexion of Parts that will make an handsome Body for if any Member be disorderly plac'd there will be a Deformity So the Soul by its rare Constitution having many Powers as the Rational the Irascible and Concupiscible its Perfection doth necessarily depend upon the due Subordination of these Faculties to one another When the Rational Principle which is adorn'd with the fore-mention'd Notions gives Laws to our Appetites and they are obedient then Vertue glorifies our Constitution and shews the Excellency of its Nature both in the decent Moderation of our Passions and in a lovely Connexion of becoming Actions But when these Divine Rules are neglected it is no more possible that the Soul should be in its natural frame then that the Body should enjoy Health if the Nerves which tie it together were cut in pieces or for a City to escape Confusion if the Inhabitants despise the Laws or for a Musician to compose delightful Airs by a careless jumbling of Notes without the Rules of Art The Vertue of Humane Souls hath natural Orders certain Measures and is determin'd by Laws which can no more be alter'd at pleasure then the Proportion which is between Three and Six in Arithmetick This is enough Medenarete to shew you that Vertue is an unalterable Congruity with our Souls and in its own nature fix'd as much as any other thing to which I will now adde that those fore-mention'd Notions are not only natural Qualities interwoven with our Essence but also Participations of that increated Goodness which is in the Divine Nature so far as it is communicable to Men. Though that be incomprehensible in the Infiniteness of its Perfections yet it hath reveal'd it self in the known Properties of Justice Veracity Love Benignity and Mercy which whosoever imitates lives conformably to God's Life and whosoever thinks he may afflict the Innocent violate his Faith refuse to shew Mercy and abandon Charity doth foolishly esteem it a Privilege to be disengag'd from the ties of that Goodness to which the Divine Will is alwayes determin'd I told you also I remember that some of these noble Qualities are fastened upon our State as Appendages immutably proper to it and it must be so for who can think of those Words God and a Created Being but he must necessarily infer that it is unalterably fit that as the lowest Creatures are necessarily subject to their Maker so Man being endu'd with Reason by which he understands his Relation and is made capable of Law and voluntary Subjection should submit himself of Choice to his Creator acknowledge his Dependence upon him and seeing himself plac'd in a higher Degree of Being increase his Thankfulness proportionably By the Notions of God's Goodness and Excellency implanted in our Souls we are oblig'd to love him for himself as we have Understanding and Will which are the Principles of Moral Vertues we are bound to receive the Divine Illuminations as our highest Wisdom and both sincerely to conform our Wills to God's Commandments and to rest satisfied in his Appointments with all humble Complacence The nature of our State doth oblige us also to observe the Rules of Righteousness towards others for he who gave us our Being did not only make us unwilling to be wrong'd our selves but thereby also taught us that we ought not to wrong others And though he hath bestow'd Self-love upon us yet he alwayes requires us to manage it so as becomes those who know they are but Creatures that they have Souls as well as Bodies and owe Love to their Neighbours as well as to themselves Those who contradict the Reason of these Duties do barbarously disown the Relation in which they stand to God and endeavour vainly to put off the Nature of Creatures for Sin is a Contradiction to our State and a Forfeiture of the Being which we hold at our Creator's Pleasure The Unnaturalness of such Disobedience will appear yet farther if we consider that the Happiness which is proper to Humanity cannot be obtain'd without a compliance with Vertuous Rules for the happy Repose of our Spirits will be disturb'd if we sin Whilst our Actions contradict the Knowledge of our Duty we offend the most delicate sense of our Souls and by offering violence to the Law of our Mind we fall out of our own Favour expose our selves to the sharp Remorses of a wrong'd Conscience and put our selves to a pain much like to that which we feel in our Bodies when a Bone is dislocated A Sinner becomes his own Tormentor and is vex'd to see that he hath done
and give us notice of their condition especially considering that the great affection which many of them before their Departure seem'd to have for their Friends here must needs make them willing if they be able to inform them in such a weighty affair and concerning which they do exceedingly desire to be assured These Arguments put together overthrowing all Hopes at least the Certainty of a Future state they suppose it rational to improve the present to all possible satisfaction and though by reason of this Unbelief they do many things which you esteem vicious and take that course of Life which you condemn yet they think themselves justified by this that they do but reap those Fruits which would perish if they were not gather'd and that they should live to no purpose if they liv'd otherwise Aristander perceiving that Synthnescon had finish'd his Objections reply'd thus I am glad that you let us know what may be said against the Belief of our Immortality because you have given us occasion to confirm this generous Truth and to assure our selves that the Comfort which we take in it hath a sure foundation in the unperishable nature of the Soul which we have receiv'd from God I will shew you the Vanity of those Arguments by which you endeavour to gain credit to the Errour of your disconsolate Opinion But before I answer your Objections particularly I will premise a few things concerning the Temper and Design of the Panthnetists And first I must give you notice that whilst they deny the Immortality of the Soul upon this Supposition That there is no such thing in the World as Incorporeal Being they beg the Question which they ought to prove and think themselves great Philosophers when they have only affronted the Truth with bold Contradictions I might tell you also that that shew of Argument which some of them take from the Death of the Body is but of the same validity with the former Presumption and makes as much for us as against us since whilst they talk confidently of the state of the Dead they know not what it is to Die-They pretend indeed to doe service to Mankind and undertake by their Principle to deliver us from those Fears which we are apt to apprehend in a Future state but do really administer no higher Consolation then those who tell poor Sailers when they are distress'd with ill weather that within a few hours they shall be drown'd Which is infinitely below that encouragement which our Principle bestows upon those who pass through this tempestuous World for it assures all who do not make themselves incapable of it by a wicked Deportment in the way of a safe Arrival in a happy Port after a few short Storms are past The Panthnetists also shew that they are no Friends of God because they take away the greatest Verification of his Providence It is well known that things are not alwayes brought to rights here and that they induce men to think either that there is no God or else that he is not Good and Just by saying that it shall not be done afterward But the truth is the chief use which they make of this false Notion is the Indulgence of a Vicious Life in which they please themselves so much the more freely as they are able to make themselves believe that they shall not be call'd to account for it in the Eternal World But how unlikely they are to enjoy what they expect I will shew you by discovering the weak grounds upon which their Hope is built You are tempted to think that the Soul is not an Immaterial Substance because as you said you cannot imagine how it should be united with one that is Material But this Scruple need not trouble you since it riseth only from the unknowableness of the manner of this Union You might as well doubt whether the parts of Matter be united for there is as much difficulty to apprehend the Connexion which one part of Matter hath with another as in this Hypothesis Can you easily imagine with what Bond the parts of Iron are so fast lock'd together or what Cement makes the Particles of hard Stone cleave so close to one another If you say they are united by Juxta-position and Rest we can as well phansie the Soul to be immediately united with the Body as the parts of Matter to be after that fashion put close to one another and it is as demonstrable that the Soul may move the Body and be in no more danger of being divided from it then two Bodies are of being dis-united when they are mov'd together I grant that this Union is one of the greatest Secrets in Nature but yet a most credible Truth for having prov'd that the Soul is Incorporeal and perceiving by Experience that it doth inform the Body by an intimate Presence we have no reason to doubt the possibility of the fore-mention'd Conjunction though we understand not the Physical way of this Mystical Incorporation Neither would you have objected the Unfitness of this Marriage if you had consider'd that he who appointed it made both Parties apt to be joyn'd together For if Corporeal Matter had not been united with an Intelligent Principle it could no other way have been exalted to that Dignity which it now enjoys and the Soul is requited for this Condescension because there is no other means as far as we can imagine by which we could have attain'd that Knowledge which we have now of the nature of Matter but by this intimate Conjunction with it Your second Objection is very unable to doe you service for it offers only a faint Proof of Identity of Essence from the Sympathy which is perceiv'd to be betwixt different things We cannot but grant that the Union of the Soul and Body is very strict and that the Soul is by this close connexion much subjected to the Laws of Corporeal Nature and forc'd to have a deep sense of Bodily Infirmities by which the All wise Creator hath engag'd it to take care of the Body and to relieve its Necessities being partly its own By this Union also the Soul is made able to command the Body more easily and at pleasure to communicate its own virtue into the several parts thereof by which means this Composition is made a most rare Automatous Machina And whilst the Soul is made very sensible of the Perturbations which happen in the Animal Spirits the Corporeal Passions are made a Trial of our Wisdom we being put to learn carefully to distinguish betwixt those Motions which we find deriv'd into our Bodies from our own Wills and those Impressions which the Soul receives from the Bodily Temper and also an exercise and assurance of Vertue when the Soul is able not to grant that which the bodily Appetite doth not only crave but makes us also feel great pain whilst for reasons which it doth not understand we deny it and so prove that we have got a Dominion
must desire you to remember that this World is possess'd by two sorts of Inhabitants Good men and Bad. Bad men do not desire to leave their Bodies neither is there any reason why they should for though their Souls are Immortal by Nature yet they must be unhappy by the appointment of Justice They deny there is any Future state and heartily wish that there were none because they know that they have no share of Felicity in it They are afraid to die lest they should be punish'd So Malefactors are unwilling to leave the Prison because then they are carried to Execution But this is no Argument against the Immortality of the Soul or the Naturalness of those Desires which we have of it since we know that men do sometimes make the Life which they enjoy in this World undesirable though Naturally it is very dear unto them Good men are not only willing to resign this Life but some have most passionately desir'd that they might History doth supply us with various Instances of Excellent Persons who have esteem'd the time of their Dissolution the Epoche of a better Nativity and have protested to their Friends an absolute unwillingness to run the course of their Terrene Life over again and these not Calamitous persons wearied with the Miseries of the World who like vex'd Gamesters throw up their Cards not because they have no mind to play any more but because their Game is bad No Synthnescon such as have enjoy'd all the Delights of this present World and they have had such a clear Presage of their Future Bliss that they complain'd of Death only for those Delays by which they thought themselves kept from the Possession of Immortal Joyes It is true that Naturally we have an unacceptable Sense of our Dissolution which proceeds partly from the long and intimate Commerce which we have had with the Body and is one of the most considerable Imperfections which we contract by the Incorporation of our Souls and is highly increas'd in all who have plung'd themselves deep into the love of Sensual Pleasures prevails much in Melancholick Tempers and shakes weak Believers who have not taken pains to know the reason of their Faith or to prepare themselves for the Future state which they pretend to believe But as it is fit that we should willingly stay in the Body till our work be finish'd so the difficulties which attend our Departure from hence are easily conquerable by all Good men who are usually so far from fearing Death as a considerable Enemy that they do many times court it as a serviceable Friend That which you suggested against the Reality of a Future Life from the not returning of the Dead to give us Information concerning it hath been often urg'd but for the most part insolently and alwayes falsly Will not men believe what is true except they be told by such Messengers as they require We know not what Laws are appointed to such as are remov'd into the other World but we may reasonably think that they cannot go whither they please or doe what they will Must blessed Souls leave their repose to inform those concerning Truth who are such Infidels that they will not believe their Saviour If the Damn'd Spirits be suppos'd to have so much Charity which is very unlikely yet how is it possible that they should shake off their Chains of Darkness and break out of their Prisons to come into the Regions of Light to preach Immortality You ought to remember Synthnescon that God hath indulg'd our weakness and sent many from the other World to give us notice of the certainty of a Future state the Saviour of Men being the chief Instance of this Favour who appear'd in Life after he was Crucified and shew'd himself to many hundred Witnesses whose Testimony is beyond all exception But to make an end of this Discourse I grant as you said in your last words that notwithstanding all the Satisfaction which God hath offer'd in this particular by the Demonstrations of Reason and the Confirmations of his Holy Gospel Infidels do still pretend want of assurance as to the truth of a Future life and having objected the obscure notice of what they shall be hereafter think they have sufficiently warranted their present Sensuality against all just Reproof and by a Philosophy fit for Beasts conclude that because they have no Souls they ought to indulge their Bodies in their most brutish Appetites But the defect of their Discourse is manifest in this that they judge themselves to be rare discerners of Truth because they do not believe it that they have great Wits because they are able to make Sophistical Cavils against that which they have scarce ever took into their thoughts but with a purpose to oppose it and esteem themselves wise in running the greatest hazard in the world though they have not spent much time in weighing the flightness of those Reasons for which they doe so nor have consider'd with a just seriousness how infinitely the solid Happiness of an Immortal state doth exceed those fleshly Pleasures which they hold upon uncertain terms the longest Date of their Fruition which is possible being only a very short Life Here let me tell you Synthnescon one thing which hath been observ'd by many wise men That seeing the Credibility of an Immortal state doth exceed all the Probability of their bold Conjectures by as many degrees as the Bliss of Heaven transcends the vain Pleasures of a Sensual life it must needs be some extravagant love of such Liberties as are inconsistent with other Articles of Faith which are joyn'd with this of Immortality and which are repugnant to those Consequences that follow from this Principle which makes them so boldly to expose themselves to the danger of an Eternal Misery by Unbelief It is a known Rule That such as live Viciously will endeavour to believe Falsly and therefore I would advise you in stead of a busie pursuit of needless Arguments to seek a confirm'd sense of the Truth of the Soul's Immortality by living conformably to those Innate Principles of Vertue which shine in serene Spirits and to await that clear Assurance which is darted into Holy Minds with those heavenly Rayes of Divine Light which do frequently appear in all purg'd Souls And when you enjoy your Faculties in a pacate temper think with your self whether it be probable that the most good God will ever quench or dissatisfie those sincere Desires which his Goodness hath produc'd in his true Friends and which makes them not only to know but to love their Immortality not only to believe but to delight in their Faith hoping to enjoy God after Death more then before Those who find their Souls enamour'd with the Divine Goodness are not only prepar'd for the Celestial Joyes of which that holy temper of Soul can never be destitute but have also an intrinsecal Assurance from the Principle it self being enabled by the Power of it
notwithstanding the Violence of all Corporeal Assaults to prefer the pure Delights of Vertue before all muddy Contentments of Sensual Pleasure and to esteem the generous Satisfaction of an Honest Mind infinitely above the greatest of those base Advantages which are Viciously obtain'd Here Aristander broke off his pleasant Discourse and the Company began to withdraw Medenarete converted by Aristander or rather conquer'd by Truth took her leave with this Complement I humbly thank you most noble Aristander for all the Courtesies which I have receiv'd from you and I protest to you that I think it a Favour infinitely greatter to be at this time redeem'd from the Errours of my Mind by your charitable Converse then to receive my Brother safe from that Danger in which yesterday he must have lost his Life if it had not been for your benigne Assistance Synthnescon being oblig'd to wait upon his Sister to her Lodging went away with her but he made first a Declaration of his Thankfulness and Love to Aristander with such an affectionate Air that those who looked upon him could not but think that he would much rather have stay'd and died with him then have felt the most unpleasing resentment of his Departure Bentivolio Panaretus and Athanasius would have taken their leaves too but Aristander would not permit them His Chirurgeons telling him that it would be convenient for him to retire from Company because he had not many Minutes to live Nay then said he I will improve them as well as I can and having spent some time in Discoursing with his Friends he call'd for his two Sons Callistus and Hilarion and gave them his Paternal Blessing but before he suffer'd them to take their last leave he entertain'd them with this short Speech Since God doth allow you my Presence but for a few Minutes I would give you some Directions for the better guidance of your Future Life which I hope you will observe with no less care then if I were present with you in those moments wherein you shall have occasion to use them You are now arriv'd at that Age which makes you capable of governing your selves according to Reason and therefore it is requisite that you should now design to your selves as the End of your Life that Felicity of which your Nature is capable It consists in a serene Tranquillity of Mind during the time of this short Life and in a just Preparation for those higher Joyes which await all Good men in the Eternal World when they leave these Bodies Those who propound no set End of Life unto themselves seem to be born to no purpose and live by chance and such as design a lower matter then that which I have nam'd must needs live vainly Having seriously consider'd this Direction and fix'd your Resolutions concerning those things which you are to doe according to it make all your Actions one continued Operation that is one Chain of Means fast link'd together which you must alwayes use to make your selves Masters of your End The Design is so considerable that it is fit you should refer the Endeavours of your whole Life towards the Accomplishment of it For the good Government of your Life you must remember that it is principally necessary that you learn to know your selves For the true understanding of your own Nature is the first Foundation of all wise Thoughts and prudent Actions When you enquire concerning your selves you will find that you are Created Beings consisting of a Reasonable Soul joyn'd with a Fleshly Body appointed by your Maker to live in the Society of Neighbours like your selves Whilst you perceive you were Created you cannot but think it is the most worthy Action of your Life to endeavour to know your Creator and when you know him to honour him which you shall then doe when you make your selves like unto him in all his imitable Perfections if you love him above your selves and all other things if you obey his Commands with humble Sincerity submit to his Providence with a chearful Patience and labour as much as you can to make him known and lov'd by others You are oblig'd to this because you have not only receiv'd your Being from God but do depend intirely upon his Good will for all those Blessings which make you Happy in this and the Future state It is necessary also to your Tranquillity for if you neglect this Direction the Peace of your Mind will be disturb'd with the sense of your Ingratitude and you will alwayes fear the just wrath of that potent God whom you have disingenuously slighted Whilst you consider the Parts of which you consist you will find that they are not equal in Dignity but that the Soul doth far transcend the Body and which will therefore require your more careful Observance of it The Soul is of an Immaterial Nature and Immortal in its Duration and therefore you must value its Concerns as things of greater Worth then those which relate to the Body It is principled with an essential Love of Vertue which you must never oppose for if you do it will alwayes condemn you You will discover also that it is accomplish'd with different Faculties which you must learn to order prudently or else the state of your Thoughts and Actions will be confounded Your chief Faculty is Understanding which is a Principle capable of all Knowledge and you must make it your care to perfect it with that Wisdom which consists in the Knowledge of God and his Works But of all Pieces of Learning be sure you be not Ignorant in Moral Philosophy for that will direct you in the Practice of your Duties and so conduct you in the true way to your Happiness To this Power God hath added Sensitive Appetite which is prudently put into our Nature as a necessary Preservative of our Subsistence For since there are many things which we continually need to support our Being by our Concupiscible Faculty we are prone to desire that sort of Objects and some things being hurtful to our Nature we have an Irascible Power which upon the Perception of any Adverse Object is ready to make Resistance But because the Sensitive Appetites are in themselves blind Powers and may doe us much mischief if they be irregularly applied you must alwayes make these lower Faculties yield Obedience to Reason For you must know that besides the two fore-mention'd Principles there is also bestow'd upon us a Power of Deliberation and Choice by which we are made as it were Tutors to our selves and therefore we ought frequently to consider whether that which we desire or refuse doth promote our Happiness and whether that which seems to please us be not a real Evil though it appear in the form of Goodness and by a wise Authority which is put into our hands so to regulate our Appetites that they oppress us not with the Excesses of Vain Desires or torment us with the Madness of wrathful Passions By the good use of this
Choice you may obtain that Excellency which is call'd Vertue And this you ought to seek above all the Pleasures in the World because it is the highest Perfection of which we are capable and is absolutely necessary to our Tranquillity the state of Vice being alwayes a Discomposure Since you are made to live in the Company of others like your selves in Nature the pleasure of your Life depends very much upon friendly Society and therefore you must endeavour to preserve an intire Charity with all your Neighbours and as you hope to be lov'd by others you must love them so truly as never to doe that to them which you would not have them doe to you The Rules which concern the ordering of your Actions in all Cases are very many because the Circumstances which make various Cases are infinite and therefore I cannot give you a perfect Catalogue of them all but you are sufficiently supplied with the Holy Gospel of our Saviour which I commend to your frequent perusal and charge you to reade the Commands which you find there as Indispensable Laws not to be talk'd of but obey'd You will hear also soft Whispers from your own Souls telling you truly what you ought to doe in most Cases I have left you some particular Assistances in writing which will direct you amongst other things what Books to reade The Rules which you will be able to frame to your selves by so many Helps you must learn by Experience to apply prudently to all Emergencies of your Life At present I shall only acquaint you with a few Directions which come into my Mind Perform all loving Obedience to your Mother whom I have made your Guardian knowing that now you must look upon her as your Father too Begin as soon as you can to accomplish your selves with those Perfections of which you are capable remembring that Youth is a very Imperfect thing and that the future Hopes of young men do so much depend upon an early Care that the neglect of it doth alwayes make the Happiness of their after-life difficult and in some cases unattainable Whilst you are young you must be afraid of your selves for that Age is so inconsiderate that though it most needs Advice yet it least regards it You know not by how many Years your Life is measur'd and therefore make such use of your present Time that you may not be prevented by Death or hindered by Diseases from doing that which is proper to your respective Ages Take pains to adorn your selves with all the decent Qualities which may make you acceptable to Wise and Good men Be not discourag'd with any Difficulties which you meet in the beginning of your Endeavours neither despond upon the perception of your Imbecillity remembring that there was a time when the most famous Philosophers could not reade the Alphabet Let nothing rifle the Modesty of your Souls which is a connate Preservative by which God hath fortified you against many Enormities Keep the Virgin-purity of your Souls unspotted If you consent to sin you will run into those Errours which you will never be able to forgive your selves whilst you live Bestow so much care upon your Body as will make it a fit Instrument for a thoughtful Soul Know the Proportions of your Meat Drink Sleep and Recreations and do not exceed them Abhor Idleness as the Mother of innumerable Sins but in toilsome Labours remember that the frail Body is not able to hold an equal pace with an immortal Spirit Neglect not Decency in your Apparel Gracefulness in your Gestures or Handsomeness of Speech only be sure to avoid Vanity in them all I would not have you sordid or affectate Take heed of contracting any foolish Habit because it is not only a Deformity but hard to be put off You must alwayes take an especial care with whom you associate your selves for you can no more promise your selves to come away unhurt by Evil Company then you can assure your Health in a Pest-house When you think of disposing your selves in a particular way of Life take that course to which you are most naturally inclin'd a particular Disposition is an Indication of Fitness and when you have engag'd your Thoughts endeavour at a moderate Perfection of Ability to discharge your Undertaking You must not think that you are come into a World where nothing is to be suffer'd and therefore inure your selves betimes to bear little Hardships and since you will be tempted with Flatteries from the way to true Felicity be sure you have a watchful Eye against the Delusions of Sensuality Take heed of being enslav'd with a fond Self-love and of being abus'd by the troublesome effect of it Self-pity or depress'd with too affectionate a sympathy with the mortal Body Endeavour to get Knowledge considering that an Ignorant person is but a blind Beast yet esteem humble Obedience infinitely above the greatest Knowledge and be sure to affect Goodness more then Honour or Riches When you are tempted to be proud remember the fallen Angels and when you perceive Humility disparag'd think of your Saviour Check the first Relishes of Self-excellency which you find in your Souls if they grow Vigorous they will ripen into Arrogant Thoughts and Deportment When men speak of Honour know that they usually mistake it for they make many vain things the Foundations of that which proceeds only from Vertue In your Actions propound to your constant Imitation one or two noble Examples and think often whether that which you doe would please Brave men and judge it a great matter to deserve the Estimation of those who are Good and accompt it a pitiful Weakness of Mind to fall out of your own favour by the Disapprobation of those whom you cannot but despise Look upon Contentment with your Portion as the greatest Inheritance which was ever enjoy'd in this poor World and having a moderate Estate be thankful and know that there only the purest Tranquillity is to be found Be obliging in your Deportment and according to that Revenue which God shall bestow upon you be Charitable to the Poor and let the Measure of your Alms be above the twentieth part of that which you yearly receive Avoid Envy in your way of Life as far as prudently you may if you have any thing that is Excellent you shall be sure to meet it and it is a very troublesome Devil Be strict in the Observation of Temperate Rules for Sobriety is the best sort of Physick and Health obtain'd by it one of the greatest Pleasures in the World Reproch none for their natural Imperfections and let the Deformity which appears in the Evil Manners of others alwayes endear your own Vertue to you and when you see the Unfortunate Examples of dreadful Falls in many whom you thought safe learn to secure your own Station Remember that by reason of Ignorance Incogitancy and Vicious 〈◊〉 men doe themselves more hurt then they suffer from others and therefore learn to watch
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