The five days debate at Cicero's house in Tusculum between master and sophister.

SECT. XLVII. An Epilogue after the Mode of the Greek Rhe∣toricians, who would perswade us, that Death is the greatest good that can befall man, upon Divine Testimonies.

S.

YOU of the longest? not in my judgment, I assure you, for the former part of your Discourse, wrought in me a desire to dye. The latter, sometimes no unwillingness; other times an indifferency; but upon the whole Tenor of the Debate; there hath been effected a Conviction in me, not to account death among things evil.

M.

Do we therefore still lack a Conclusion (d) af∣ter the manner of Rhetoricians? or is it now time for us, quite to abandon that practice?

S.

Nay, but do not you desert that Art which you have always advanc'd; and that with good reason; for That, to speak the truth, hath advanc'd you. But what is this Epilogue? for I would fain hear it, whatever it be.

M.

(e) They are wont, in Disputations, to pro∣duce the Judgment of the immortal Gods, in the case concerning Death: (f) nor do they devise them themselves, but report them upon the Au∣thority of Herodotus and diverse others. First of

all Cleobis and Biton, Sons of the Argive Priestess are magnified. The Story is well known, it being the received Ceremony, that she must ride in a Coach to a solemn and anniversary Sacrifice at the Temple, some good distance out of Town, and the Mules not being brought time enough, then the young men before named, stripping of their Garments, annointed their Bodies with Oyl, put themselves in∣to the Traces; so the Priestess lighting at the Tem∣ple, having had her Chariot drawn by her Sons, is said to have pray'd the Goddess to bestow upon them a reward of their Piety, the greatest that could be given man by God. Afterwards the young men having feasted with their Mother, went to sleep, and were found dead in the Morning. A like Prayer Trophonius and Agamedes are said to have made; these having built the Temple to Apollo at Delphi, and coming to worship him, requested no small reward of their work and pains, specified nothing, but what were best for man. Apollo declared he would give it them the third day after, which day was no sooner come, but they were found dead. Here they say, that God hath determin'd the Que∣stion, and that God too, unto whom all the other Gods have deser'd, above the rest, the power of Divination.

(d) After the manner of Rhetoricians.] Tully having pre∣mised those Reasons, upon which he grounds the immor∣tality, or removes the danger of death, other instances florid and specious, but which he esteemed less firm, he turns off to the Person of Greek Rhetoricians, whom he no where over-values.

(e) They are wont, in Disputations, to produce the Judgments of the immortal Gods.] When any doubt ariseth, which affords matter of Debate; if a Divine Determination come

once to be understood, all dispute ceaseth; the Case is over-rul'd; without further appeal, mans Reason must ac∣quiesce in the Will of God, as in a peremptory Sentence; against which, to oppose our private Conceptions, were in∣tolerable Impiety. Nevertheless it is injoyn'd, our prudence with all due caution, to examine the Testimony, before it be admitted as such; lest, in our own wrong, we pay the Homage of Divine Faith, to humane Inventions. The Stoicks were not forward in giving credit to Oracles, or any sort of Prognostication, suspected South-sayers, Fortune∣tellers, and Interpreters of Dreams. Those Ages which have most hearkened to Apparitions and Visions, have brought in the greatest Errors▪ Strong Affections joyned with weak Judgments, are apt to betray to Fanaticism. Nay, it is indulged our frailty, to consider upon what grounds we receive the Holy Scriptures; the Word of God is tryed, and will abide the Test. The Sun at noon day shines not brighter, than the moral Evidences which verifie the Parts and the Whole; but the Eyes of our Understand∣ings are dim, and further darkened by the Interest of our inordinate Affections. S. Augustin in his Confessions, ac∣knowledges his backwardness in assenting to revealed Truths; but with all humble modesty purgeth himself from a resolved suppressing its Convictions, or undervalu∣ing its Author. There is a further caution necessary in the admission of such a Divine Testimony, to take it in its right Sense, and therefore to use all due means to be well informed of that. Our Souls are staked, not only against Faith, but the True Faith: Now, the greater the Sum charged is, the wise Merchant will take the better advice, before he allow the Bill of Exchange.

(f) Nor do they devise them themselves, but report them upon the Authority of Herodotus and diverse others.] The fol∣lowing Stories carry the name of great Authorities, but their Tradition is uncertain in a matter not self-evident; nor is Herodotus a responsible Voucher, his Narrations re∣sembling the Ionick Fables, sweet and delightful, sometimes strange even to Admiration; not with that plainness which is the usual Companion of Credibility. The like may be said of Homer; nor are Pindar and other Poets, or Mytho∣logers sufficient Evidences in these Cases.