Divine dialogues containing sundry disquisitions & instructions concerning the attributes and providence of God : the three first dialogues treating of the attributes of God and his providence at large / collected and compiled by the care and industry of F.P.

THE THIRD DIALOGUE.

Philotheus, Bathynous, Sophron, Philo∣polis, Euistor, Hylobares, Cuphophron.

Sophr.

WHat tall Instrument is this,* 1.1 O Cuphophron,* 1.2 that you have got thus unexpectedly in∣to your Arbour?

Cuph.

The tallness discovers what it is, a Theorboe. I observing ye∣sternight how musically given the Company was, in stead of Hylobares his Whistle, (which is more usually play'd upon before Bears or dancing Dogs then before Philosophers or Per∣sons of any quality) have provided this more grave and gentile Instru∣ment for them that have a mind to play and sing to it, that so they may, according to the manner of Pythago∣ras, after our Philosophicall Disserta∣tions, with a solemn Fit of Musick dismiss our composed mindes to rest.

Sophr.

You abound in all manner of Civilities, Cuphophron: But do not you play on this Instrument your self?

Cuph.

No, alas! it is too tall for me, my Fingers will not reach the Frets. But sometimes with a careless stroak I brush the Gittar, and please my self with that more easie Me∣lody.

Hyl.

And it would please any one living to see Cuphophron at that grace∣full Exercise, so as I have sometimes taken him; He is so like the Sign at the other end of the Street.

Cuph.

This Wag Hylobares, I dare say, means the Sign of the Ape and the Fiddle. This is in revenge for the disparagement I did his beloved Sy∣rinx, the Arcadian Nymph.

Philop.

I never heard that Hyloba∣res had any Mistress before.

Hyl.

This is nothing, Philopolis, but the exaltedness of Cuphophron's phan∣cy and expression; a Poeticall Peri∣phrasis of my Flagellet, which in dis∣paragement before he called a Whistle.

Philop.

But your imagination has been more then even with him, if he interpret you aright. Let me in∣treat you of all love, Hylobares, to suppress such light and ludicrous Phancies in so serious a Meeting.

Hyl.

I shall endeavour to observe your commands for the future; O Philopolis, but I suspect there is some strange reek or efflux of Atomes or Particles.

(Cuph.

Of Particles, by all means, Hylobares, for that term is more Car∣tesian.)

Hyl.

Which fume out of Cupho∣phron's body, and infect the air with mirth, though all be not alike subject to the Contagion. But for my self, I must profess, that merely by being in Cuphophron's presence I find my self extremely prone to Mirth, even to Ridiculousness.

Philop.

As young men became dis∣posed to Vertue and Wisedome mere∣ly by being in the company of So∣crates, though he said nothing unto them.

Cuph.

And I must also profess that Hylobares is not much behinde-hand with me. For I can never meet him, but it makes me merry about the mouth, and my heart is inwardly tickled with a secret joy. Which, for the credit of Des-Cartes's Philoso∣phy, I easily acknowledge may be from the mutuall recourse and mix∣ture of our exhaled Atomes, or ra∣ther Particles, as Cartesius more judi∣ciously calls them: for these Particles are not indivisible. Some also are ready to quarrel one another at the first meeting, as well as Hylobares and I to be merry: and you know some Chymicall Liquours, though quiet and cool separate, yet mingled to∣gether will be in such a ragefull Fer∣mentation, that the Glass will grow hot to the very touch of our Fin∣gers.

Euist.

This is learnedly descanted on by Cuphophron: but, by the favour of so great a Philosopher, I should rather resolve the Probleme into some Reason analogous to that of

those Seeds which Solinus says the Thracians at their Feasts cast into the fire,* 1.3 the fume whereof so exhilarated their spirits, that they were no less merry then if they had drank libe∣rally of the strongest Wines.

Hyl.

Pomponius Mela also relates the same of them.* 1.4 But nothing, me∣thinks, illustrates the nature of this Phaenomenon better then that Experi∣ment of a certain Ptarmicon, (Seed or Powder, I do not well remem∣ber) which cast secretly into the fire will unexpectedly set the company a∣sneezing. Suoh I conceive to be the hidden Effluvia of Cuphophron's Com∣plexion, which thus suddenly excites these ridiculous Flashes of my ungo∣vernable Phancy, to the just scandal of the more grave and sober: Which Extravagance I must confess is so much the more unpardonable to my self, by how much my own minde has been since our last Meeting more heavy-laden with the most Tragicall Scenes that are exhibited on this ter∣restriall Globe; which endeavour to

bear against all those ponderous Rea∣sons, those dexterous Solutions and solid Instructions which Philotheus ye∣sterday so skilfully produced in the behalf of Providence.

Philop.

Why, what remains of Difficulty, Hylobares, either touching the Natural or Moral Evils in the World?

Hyl.

Touching the Natural Evils,* 1.5 Philopolis, I rest still pretty well sa∣tisfy'd;* 1.6 and in that general way that Philotheus answered touching Moral Evils, his Solutions seemed to my Reason firm enough: but when in solitude I recounted with my self more particularly the enormous De∣formities and Defects that every∣where are conspicuous in the Nati∣ons of the Earth, my Phancy was soon born down into a diffidence and suspicion, that there is no such accu∣rate Providence (as Philotheus con∣tends for) which does superintend the affairs of Mankinde.

Bath.

That is to say, Hylobares, Af∣ter that more then ordinary Chear∣fulness

raised in your spirits by your re-acquaintance with those many and most noble Truths that Philotheus re∣covered into your mind, (by his wise discourse) at which the Soul of man, at her first meeting with them again, is as much transported, as when two ancient friends unexpectedly meet one another in a strange Countrey, as Iamblichus somewhere has noted, I say, after this more then usual trans∣port of Joy, your spirits did after∣ward as much sink and flag, and so Melancholy imposed upon your Phan∣cy. But there is no fear, things having succeeded so well hitherto, but Philo∣theus will revive you, and dissipate these Clouds that seem so dark and dismall to your Melancholized Ima∣gination.

Hyl.

I believe you will more con∣fidently conclude it Melancholy, Ba∣thynous, when you have heard what an affrightfull puzzle one thing then seemed to me.

Bath.

I pray you, Hylobares, pro∣pound it to Philotheus.

Hyl.

Well,* 1.7 I shall, Bathynous, and it is briefly this;* 1.8 How squalid and forlorn the World seemed to me by reason there are so very few Phi∣losophers in it. For the rest of Man∣kinde seemed to me little to differ from Baboons or Beasts.

Cuph.

O Hylobares, how dearly could I hug thee for this meditation! This is a Consideration framed after the Sentiments of my own heart. It is a thing I have often in secret bewail∣ed the World for even with tears, I mean, for the paucity of Philosophers; and then most of all, that amongst these few there should be so very few pure and thorough-paced Carte∣sians. These serious thoughts in pri∣vate have afflicted my heart very sore.

Philoth.

I pray you, Cuphophron, be of good comfort, and you, Hyloba∣res, let not this Scene seem so Tra∣gicall to you. For it is a great que∣stion, whether the Philosophers be not more ridiculous, then they, that are accounted none, deplorable or contem∣ptible.

Besides, why is this to be charged upon Providence, that there are so few? The Book of Nature lies open to all, and the generality of men have wit for observation: But it is their own fault, that they had rather please their Senses then exercise and improve their Reason. But admit that few are born to Philosophy, yet all in a manner are born to far better mat∣ters: that is to say, It is in the power of every man to be Religious, Iust, and Vertuous, and to enjoy the whole∣some Pleasures of the Animal life in a pious and rational way. Where∣fore there being so short a cut eve∣ry-where to Prudence and Religion, (if a man be sincere and faithfull,) I see not how any one is excluded from the most substantial Happiness hu∣mane Nature is capable of. But for other Knowledge, if it were every man's, it were scarce the enjoyment of any man. But the confident Ig∣norance of the rude and the unex∣pected Paradoxicalness of the skilfull do fitly furnish out the Stage of

things, and make more for the sport and pleasure of life, and enhance the price and compensate the labour of finding out or apprehending the more abstruse Theories in Philosophy.

But this peculiar Philosophicall Hap∣piness is but a very small accession to that Moral Happiness which is com∣mon to all men, if they be not wan∣ting to themselves; as, To be loyall to a man's Prince, To be true to his Reli∣gion so far as it is true, To deal faith∣fully with all men, To be kinde to his Neighbors, To relieve the oppressed, To be an hearty lover of God and of the whole Creation. A man thus affected, and armed with so much Prudence as not to deny or assert any thing beyond his clear comprehension and skill in speculative matters, but to admire and adore the ineffable Wisedome of his Creatour, this man, I say, is a more complete, perfect and unexceptiona∣ble person, and more solidly happy, then any Philosophers I know that have left their Writings to the World as a lasting Testimony of their Wit,

Des-Cartes himself not excepted; whose gross Extravagancies (such as making Brutes mere Machina's, the making every Extension really the same with Matter, his averring all the Phaenomena of the World to arise from mere Mechanicall causes) will be more stared upon and hooted at by impartial Posterity, then any other pieces of wit he may have light on can be admired or applauded: Which hazard those that adhere one∣ly to Vertue and true Piety are alwaies secure from.

Hyl.

What think you of this, Cu∣phophron?

Cuph.

With Philotheus his leave, I think the Cartesian Philosophy a very fine thing for all this. What think you, Hylobares?

Hyl.

I think Philotheus has spoken in the main very solidly and home to the purpose, and that the Prudent ver∣tuous man is far a more noble and goodly spectacle then any Philosophi∣call Knight-errant whatsoever. If he can blow away the rest of those Mists

and Clouds that sit upon my mind with like facility, I hope I shall be in an utter incapacity of raising the least doubt concerning Providence for the future.

Philop.

Try what Philotheus can doe, Hylobares. Propound to him the rest of your Difficulties.

Hyl.

The rest of my Difficulties,* 1.9 O Philotheus,* 1.10 arise from the view of the Manners and Religions of the barbarous Nations, such as they are described in History, and which in∣deed are such, so sordid and ridicu∣lous, so horrid and enormous, that they would even force a man's Phan∣cy into a distrust that in those Nations Divine Providence has quite forsa∣ken the Earth. For if she cast her eye upon them, why does she not either reform them, or confound them and destroy them?

Philoth.

That the face of things, in some parts of the barbarous Nati∣ons especially, looks very durtily and dismally, I cannot but acknowledge: but the Causes being found out, Ad∣miration

ought to cease. For that Mankinde is in a lapsed condition it cannot be denied, nor that a great part of the invisible Powers are sunk into the Animal life with them. Now that which is the most high and pow∣erfull in the Animal life will not let its hold goe so long as it can hang on. Whence the most Active Spirits in this Region get the Dominion over the more Passive, and the Kingdome of the Prince of the Air has proved ve∣ry large over the Nations of the Earth, they being so deeply lapsed and immersed into the Animal Na∣ture. Wherefore we cannot expect but that both the Rulers and the ruled having fallen from the holy Light and the Divine benignity of the Aethere∣all nature, that the effects of that Government and the garb of their Manners should be cruel, squalid, de∣formed and ridiculous; a judicious sense of true Pulchritude and Decen∣cy not being able to reside in so dark and distempered Complexions, and their envious Guardians caring more

to tyrannize over them and to make sport with them, then to spare them or to be true Guides to them in any thing. All therefore that can be done is, to mitigate as well as we can the sad horrour and mad aspect of this strange Theatre, which strikes the Phancy so strongly and so harshly. For the wound, by your own propo∣sall of the Difficulty, Hylobares, I per∣ceive reaches no farther then the Phancy; which is an intimation the better parts of your Minde stand sound. And there is another pas∣sage I noted, which I shall make use of for the cure of your Phancy also, viz. That this squalid Face of things is onely in those barbarous Nations: wherein there is imply'd a tacit con∣cession that the civilized parts of the World are at least passable.

Hyl.

I must confess it seems to import so much.

Philoth.

And the Christian World most of all.

Hyl.

One would think so, Philo∣theus.

Philoth.

Wherefore to satisfie your Reason and quiet your Phancy, if any of us shall shew that either there is no great hurt in such Customs of the barbarous Nations that seem strange and uncouth to us, or that we our selves have something analogous to them, much of this surprizing hor∣rour and astonishment will be taken off.

Hyl.

I hope so.

Philoth.

In the mean time it is wor∣thy the noting in general, That there being this Lapse in mankinde, it is far better that their Obliquities and Deformities in Manners and Religion be very much varied, then that they should be every-where one and the same. For that would make Trans∣gression look more like a due and set∣tled Law of Life and firm Reason: But now the freeness of the internal spirit of man, that is so active and refle∣ctive, having broken the Animal Life into such varieties of Fooleries and Vanities, whether National, Provin∣cial or Personal, we become a mutu∣al

Theatre one to another, and are in a better capacity of censuring what is evil in our selves by reflecting upon others; the Deformities we espie in others being nothing else but a repre∣hensive Parable touching our selves. For the whole Mass of mankinde is like a company fallen asleep by the Fire-side, whom some unlucky Wag has smutted with his sooty and greazy fingers, and when they awake, every one laughs at the false Beards and an∣tick strokes in other mens Faces, not at all thinking of his own. But assu∣redly it is a very easie intimation to him to reflect upon himself, and to look into the Glass whether he be not smutted also. Wherefore seeing there must be Faults in the world, me∣thinks it is more agreeable to Reason and Providence, that there be a Va∣riation of them, though the strange∣ness thereof surprises us, then that the Jar should be alwaies on the same String; that Folly and Wickedness may not seem familiar to us in every place we meet with it, but that we

may be astartled at the new and unex∣pected guizes thereof in others, and thereby take occasion to examine if we have nothing akin to it in our selves. This may be said in general, Hylobares, but to particulars no an∣swer can be returned, till you pro∣pound them.

Hyl.

That I shall doe as they occur to my mind;* 1.11 but I must implore the aid of Fuistor where I am at a loss.* 1.12

The first brutish and barbarous Custome that occurrs is the going stark naked, as some Nations do, if my memory fail me not.

Euist.

The Inhabitants of the West-Indies did so, as Americus Vesputius reports. And Paulus Venetus relates the same of the Abraiamim in the Kingdome of Lae. Again, in the West-Indies particularly the Maids of Venesuella are said to goe as naked as they were born.

Philoth.

I do not deny but that some Nations may goe stark naked, as questionless there may be many with little or no Covering on them,

the parts of Modesty excepted: but as to these latter, that this is any such Flaw in Providence, I understand not. For the Clemency of the Clime under which these people live, the goodly Structure of their Bodies, the true Shape and Symmetry of Parts, their prodigious Agility, Strength, and Nimbleness in Running, Swimming and Dancing, their freedom from care of providing, and the trouble of putting on and putting off their Gar∣ments, their long Lives, unwrinkled Skins, easie Child-birth, virgin-like Breasts, and unsophisticated Venery, the imposture and gullery of fine Clothes, (like pernicious Sauce) ne∣ver begetting in them a false appe∣tite, nor administring occasion of Lascivious phancies; I say, these are so considerable Concomitants of the Nakedness of these people, (which Historians joyntly take notice of) that it may not onely apologize for this seeming Barbarity, but put us to a stand whether they be not either more rational or more fortunate in

this Point then the Civilized Nati∣ons. I am sure, some Sects of the Civilized World look upon it as a piece of Perfection to imitate them, if not to out-doe them, as the Ada∣mites and such like. And those two severer Sects of Philosophers, the Stoicks and Cynicks, will abett them in it, who contend there is no Turpitude in any thing but Sin; from which they willingly acquit the works of God and Nature. That more general shame in mankinde, of having their more uncomely parts seen, is undoubtedly an indication by God and Nature, that we are born to higher and more excellent things then these corporeall pleasures. But to be ashamed to be naked, and yet not to forbear those Sins that this Shame was inten∣ded a Bar to, such as Whoredome, Adultery and Sodomie, is to turn their Clothing into Cloaks of Hypo∣crisie, and to be but Apes and Satyrs still in green Coats. This is a tast of what may be said touching such un∣couth Spectacles. But it would be

too laborious a task for me, Hyloba∣res, to answer every particular you may produce. I had rather employ my thoughts, while you are propo∣sing them to others, in finding out some summary Answer to all, upon a ••uller view of your Allegations, or Euistor's Relations.

Philop.

Philotheus makes but a rea∣sonable motion, Hylobares. Give him some respite, and propound your Particulars in common to all, or a∣ny that are ready to answer.

Cuph.

A very good motion, Philo∣polis.

Hyl.

The next then,* 1.13 Cuphophron,* 1.14 shall be touching the ridiculous Ador∣nings or Deckings of the Barbarians. The embroidering of their Skins with Flowers, Stars, Birds, and such like pleasant Figures, this indeed has as little hurt in it as that kind of work in Womens Petticoats. But the pain∣ting of their Skins with Serpents and ugly Beasts, as the Virginians are said to doe, how vilely must that needs look?

Cuph.

That's a slight business, Hy∣lobares, if you consider the design, which I suppose is to make them look more terrible of aspect; a thing that seems to be affected in the Civilized parts of the World, many Families bearing Coats of Arms wherein are seen as venemous and poisonous Monsters. Not to adde how gene∣ral an Humour it is amongst men, to desire Power more then Goodness, and to be feared rather then to be loved.

Euist.

But what say you, Cupho∣phron, to the Gentry of Calecut, who stretch their Eares as low as their Shoulders, that they may be large e∣nough to be laden with variety of rich Jewells?

Cuph.

I say it is not so unhandsome, it may be, Euistor, as unsafe, unless they be well guarded. It is a ••air in∣vitation to have them effectually pul∣led by the Eares, to the hazard of their Eares and Jewells at once.

Euist.

Indeed I think so too, Cupho∣phron. But what shall we think of the

Tartars and Maldives cutting off all their Hair of the upper Lip?

Cuph.

Why, Euistor, I think it an excellent way for the more cleanly drinking, and supping of their Po∣tage.

Euist.

But is it not very ridiculous in the Virginians, to cut away half of their upper and lower Beards, and leave the other half behind?

Cuph.

It is not, I must confess, so sightly. But who knows but that there may be some usefulness of it, as in the Amazons cutting off their right Breasts, the better to draw their Bow and Arrow? It may be also, when they take Tobacco, they sla∣ver on the shorn side of their Chin.

Euist.

But O the beauty of black Teeth, the affected Ornament of the Inhabitants of Venesuella!

Cuph.

And so it may be, for ought we know, as lovely as black Hair and black Eyes and Eye-brows: a black Sett of Teeth would fit excel∣lently well with these. For my part, I know not whether Jet or Ivory

looks more pleasantly; either, me∣thinks, looks more handsomely then a row of Teeth as yellow as Box, which is the more ordinary hue of our Europeans.

Euist.

But the Laws of Miction a∣mongst those of the West-Indies is a pitch of Slovenliness beyond all Cyni∣cism, the men and women not stick∣ing to let fly their Urine even while they are conversing with you.

Cuph.

That is very consequential∣ly done, Euistor, to that simple Shame∣lesness of being stark naked. For it is those Parts, rather then any Loath∣someness in the liquour that proceeds from them, (which is both whole∣some to be drunk in sundry cases, and many times pleasant to the smell) that require secrecy in that Evacua∣tion. Wherefore there seems more of Iudgement then Sottishness in this Custome, unless in the other Exone∣ration they use the like Carelesness.

Euist.

Cautious beyond all measure. No Miser hides his Bags of muck with more care and secrecy then they en∣deavour

to unload themselves of that Depositum of Nature. They are very Essenes in this point of Cleanliness, O Cuphophron.

Cuph.

Why, this makes amends for the former: I thought they would easily smell out the difference.

Hyl.

Methinks, Euistor, you ask a little out of order. The present Theme is the Deckings of the barba∣rous Nations. But you see Cuphophron is excellently well appointed for all.

Cuph.

An universalized spirit, a Soul throughly reconciled to the Oe∣conomie of the World, will not be at a loss for an Apology for any Phae∣nomenon.

Euist.

There are far harder then these to come, O Cuphophron. But I will onely give one step back tou∣ching Ornaments. Is not that Brave∣ry which Americus Vesputius records in his Voiage to the New-found∣world very ghastly tragicall? For he saies sundry of those Nations had quite spoiled their Visages, by boring of many great Holes in their

Cheeks, in their Chaps, in their No∣ses, Lips and Ears; and that he ob∣served one man that had no le••s then seven Holes in his Face, so big as would receive a Damask prune. In these they put blew Stone, Crystall, Ivory, or such like Ornaments. Which I the easilier believe to be true, having spoke with those my self that have seen Americans with pieces of carved Wood stuck in their Cheeks.

Sophr.

Cuphophron scratches his head as if he were something at a loss. In the mean time, Euistor, take this ••ill Cuphophron has excogitated something better. That which is rare (we know) is with all Nations pre∣cious, and what is precious they love to appropriate and transferr upon themselves as near as they can: whence rich men eat many times not what is wholesomest, but the hardest to be got. So if there be any thing more costly then another, they will hang it on their Bodies, though they cannot put it into their Bellies, such

as their Ear-rings and Jewells. But these Barbarians seem to exceed them in the curiositie of their application of these Preciosities, they fully im∣planting them into their very Flesh, as if they were part of their natural Body.

Hyl.

Well, Sophron; but how rude and sottish are they in the mean time, that they thus cruelly wound their poor Carcases to satisfie the folly of their Pride and Phancy?

Sophr.

But the boring of the Face and the slashing of the Skin I believe will prove more tolerable, then the cutting and piercing of the Heart with Care and Anxiety, which the Pride of more civilized places causes in men of high Spirits and low For∣tunes. Besides, Hylobares, it may be our ignorance to think they under∣goe so much Pain in the prosecution of these phantastick humours. For these Holes and Slashes may be made in their Bodies when they are young, like Incisions on the Bark of a tree or a young Pumpion, that grow in big∣ness

with the growth of these Plants. And how safely and inoffensively such things may be practised on young Children, the wringing off the Tails of Puppets, and Circumcision of Infants used by so many Nations, are suffici∣ent examples.

Cuph.

I thank you for this, So∣phron; some such thing I was offering at, but you have prevented me. Pro∣ceed, Euistor or Hylobares, whether of you will.

Hyl.

I prithee,* 1.15 Euistor,* 1.16 puzzle Cu∣phophron, if you can, touching the Po∣litical Government of the Barbarians.

Euist.

Does not that seem marvel∣lous brutish, O Cuphophron, that in some places they had no Govern∣ment at all, as in Cuba and New Spain, whose Inhabitants went naked, ac∣knowledged no Lord, but lived in common Liberty, as Cosmographers witness?

Cuph.

Is that so unreasonable or brutish, O Euistor, that those that are not burthened with the incumbrance of Riches should neglect the use of

Laws; the chiefest Controversies amongst men arising concerning Ho∣nours and Wealth, those two great incitements to Injustice? Wherefore those Barbarians seem so far from a∣ny Degeneracy in this, that they ra∣ther resemble the Primevall Simplici∣ty of the Golden Age, where there was neither Judge nor Gaoler, but common Liberty prevented all occa∣sions of Injury. Here Adultery was found impossible, there being onely difference of Sexes, no distinction of the married and unmarried state, or appropriation of any single Female to one solitary Man. Which some eminent Sages of Greece (to omit the suffrage of some of the more spiritu∣ally-pretending Sectaries of this pre∣sent Age) have look'd upon as a spe∣cial part of the most perfect platform of a Commonwealth their wisedom could excogitate. Assuredly the pow∣er of Nature is so wire-drawn through so many ceremonious Cir∣cumstances, of Parentage, of Porti∣on, of Alliances, and then so fette∣red

and confined by the religious tie of Marriage, whether the parties can well hit it or no, that her vigour is very much broken, the Generations of men weakned, and their days shortened, in most parts of the Civi∣lized World: whenas those Tenants in common you speak of seldome are sick, and ordinarily live to an hun∣dred and fifty years, as I have read in Historians. So that the confine∣ments of the Law of Marriage seem instituted for the good of the Soul ra∣ther then the health and strength of the Body. But outward Laws not reaching adulterous Affections, the Hypocrisie of the Civilized Nations has made them too often forfeit the sincere good of both Grace and Na∣ture at once.

Sophr.

This is smartly, but madly and surprizingly, spoken, Cupho∣phron, and more like a Poet or Phi∣losopher then like a Christian.

Cuph.

This is nothing against the Sanctity of the Laws of Christianity, which undoubtedly are infinitely a∣bove

not onely the Lawlesness, but the best Laws of other Nations. But forasmuch as I finde my self as it were Advocate-general of the Paynims, I must plead their Cause, and make their Case look as tolerable as I can.

Bath.

Which you do, Cuphophron, over-Lawyer-like, supporting your Clients without any regard to the Truth, while you impute the Health and Longaevity of these Barbarians to their promiscuous Venerie, ra∣ther then to their ranging abroad in the open Air, to their Fastings and Huntings, and other Hardships of life. But I have interrupted Euistor.

Euist.

I pray you then, Mr. Ad∣vocate, what say you to that Cu∣stome of the West-Indians, who of∣fer their Wives or Daughters to a Stranger in token of Friendship and Hospitality? Of the Bridegroom his not lying with his own Bride the first night, but some other of the like qua∣lity? Of the King of Ca••ecut, in the East-Indies, his not lying with the Queen the first night, but one of the

Priests, who has five hundred Crowns for his Pains, as you may reade in the Voiage of Ludovicus Patritius? What to the Custome of the Province of Camul belonging to the Great Cham, where the Master of the house, in an high strain of Hospitality, commits his Wife and his whole Familie to the Stranger, to use his Wife and all he has with the same liberty himself doth; and that his Enjoyment may be entire, quits his house for the time, that the Stranger may seem to have no Corrival? as Paulus Vene∣tus relates.

Cuph.

This is marvellous pretty, Euistor. But I conceive the Custome comes from hence, in that they take Marriage to be no part of Religion, but of Nature, and look upon their Wives merely as the best Chattel they have, and therefore in an high strain of Friendship offer them to be enjoy'd by their Friends. In which kind Simplicity the Camulites seem to exceed all the rest.

Euist.

But what think you of the

Priest of Calecut, Cuphophron?

Cuph.

I think that his lying with the Queen the first night pretends to an auspicious Consecration of her Womb to future Fertility; and that his five hundred Crowns are a re∣ward of this religious performance.

Euist.

But it is a strange act of Re∣ligion, to lie with another man's Wife.

Cuph.

The direction of the Inten∣tion, Euistor, is all in all. The Priest does not intend to commit Adultery, but to consecrate the Womb. But what blemish is this in Providence, that Paynim-Priests are as crafty as some of the Christian, who upon Spi∣ritual Pretences too often promote an Interest of the World and the Flesh, as these Calecut-Priests seem to doe, they both reaping the plea∣sure of lying with the Queen, and strengthening the Interest of the Priesthood by mingling the Sacerdotal with the Royal seed, the first-born of the Queen being in all likelihood as much the Son of a Priest as Heir to the Crown?

Philop.

I thought Cuphophron had not been so nimble a Politician.

Hyl.

His zeal, Philopolis, for the Paynims makes him more then ordi∣narily quick-witted.

Euist.

But what excuse will his wit finde out for the other excess in Matrimony, that, I mean, of the Tar∣tars, who think Marriage so holy, that they believe their God Natagai to have Wife and Children, and there∣fore if their Sons or Daughters die before age, yet they celebrate a Mar∣riage betwixt parties thus deceased, that they may be Man and Wife in the other World?

Cuph.

That they make Marriage so Sacramental a thing, need not seem strange to us. But that they conceit God to have Wife and Children, is more extravagant, and yet not much more then that opinion of the An∣thropomorphites, who phansie God in the form of a Man. Which Conceit certain Monks of Aegypt were so mad upon, that they forced the Bishop of Alexandria to subscribe it for fear of his life.

Euist.

I perceive no small matters will puzzle Cuphophron's invention:* 1.17 and therefore though the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.18 and the men of Arcladam that lie fourty days in Childbed for their Wives, present themselves to my memory, yet I will pass them over.

Cuph.

That's a very odd thing of the men of Arcladam, Euistor: I pray you, what is it?

Euist.

When the Woman is deli∣vered, she gets out of the Bed as soon as she can, and follows the businesses of the house; but the Man lies in for so many days, and does all the offi∣ces of a Mother to the Infant, saving the giving it suck: and the Neigh∣bours come a-gossiping to the Man lying thus in bed, as in other Coun∣treys they do to the Woman. And they of Arcladam give this reason for this Custome, because the Mother had a sufficient share of trouble in bearing the Child and bringing him forth, and that therefore 'tis fit that the Man should ease her now, and take off part of the care to himself,* 1.19 as Pau∣lus Venetus reports.

Cuph.

If the Men of the Country had had Milk in their Breasts, which severall men have had, according to the testimony of many credible Wri∣ters, Philosophers, Physicians, and Anatomists, the Custome had been more plausible. But such as it is, it has its reason, as you see, and it was not a pure piece of Sottishness that carried them unto it. And for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that the Women rule them, it is a sign that it is fit they should. For it is in virtue of their Strength, Wit, or Beauty; and you know the Iambick,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

They chose their Kings of old from the Beauty of their form, as Lucretius notes. And why do men rule the women, but upon account of more Strength or more Wisedome? But where the women rule the men, it is a sign they have more Strength or Wit, and therefore have a right to rule them. And indeed where do they not rule them? insomuch that the whole World in a manner are of

the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So that this is no peculiar Disorder amongst the Bar∣barians, such as Mela and Diodorus Siculus mention.

Hyl.

The Women are much be∣holden to you, Cuphophron, for your so kinde and careful Patronage of them.

Cuph.

I am of a large spirit, Hylo∣bares; I love to be civil to all Sects, Sexes, and Persons.

Hyl.

Cuphophron swallows all down very glibly.* 1.20 But,* 1.21 as I remember, there are some direfull Stories of the Pagans cruelty to their Enemies, and inhumane Humanity to their Friends, that, methinks, should a little turn his Stomack, Euistor.

Euist.

There are very savage Cu∣stomes recorded in Pomponius Mela touching the Essedones, Axiacae and Geloni. The last clothe themselves and their Horses with the Skins of their slain Enemies; with that part of the Skin that covers the Head they make a Cap for themselves, with the rest they clothe their Hor∣ses.

The Essedones celebrate the Fu∣nerals of their Parents with great Feasting and Joy, eating their Flesh minced and mingled with Mutton; (which is the manner of their Buriall of them) but tipping their Sculls with Gold they make Drinking-cups of them: as the Axiacae quaffe in the Heads of their slain Enemies, as well as drink their bloud in the field. In Castella del Oro the Inhabitants also eat their own dead. But in the Island Iava, as Ludovicus Patritius reports, the Children do not, like the Essedo∣nes, eat their Parents, but when they are old and useless, sell them to the Anthropophagi, as the Parents do the Children, if desperately and irreco∣verably sick in the judgement of the Physician. For they hold it the no∣blest kinde of Burial to be interred in the Belly of a man, and not to be eaten by Worms: To which if any expose the Body of his dead Friend, they hold it a crime not to be expia∣ted by any Sacrifice. The Laws al∣so of the Sardoans and Berbiecae, which

Aelian relates,* 1.22 are very savage; the one commanding the Sons to knock the Fathers o'th' head when they are come to Dotage, the other prohibi∣ting any to live above seventy years.

Hyl.

Stop there, Euistor: let's hear what excuse the Advocate of the Paynims can devise for these horrid Customes.

Cuph.

Truly, Hylobares, these things must seem very harsh to any civil per∣son, especially at the first sight. But yet there seems, if we make farther search, to be something commen∣dable at the bottom of some of these. For the Parricide that is committed by the Sardoans and Berbiccae seems to arise out of Compassion to their Pa∣rents, they not enduring to see so sad a spectacle as helpless and wearisome Old age, a heavy Disease, and yet uncurable by any thing else but Death. And those of Iava, that sell, either the Parents their sick Chil∣dren, or the Children their aged Pa∣rents, to the Cannibals, it is both to ease them of their pain, and procure

them, as they think, the most honou∣rable Buriall. And it is no small coun∣tenance to these barbarous Customes that S•• Tho. More's Vtopia allows pain∣full and remediless Diseases to be shortened by some easie way of death. Which seems to me another kinde of Midwifery, to facilitate the birth of the Soul into the other world, as Midwives do the en∣trance of the Body into this. Which may be the reason why the Essedones are so jocund at the Funerals of their Friends, they looking upon it as their Birth-day into the other State.

Euist.

The Thracians do so indeed,* 1.23 if we will believe Pomponius Mela,* 1.24 who adds, that their Wives contend who should be buried with their dead Husbands. As also do the Indians. And Acosta reports that the Kings of Peru and the Nobles of Mexico had their Wives, nearest Friends and Ser∣vants, killed at their Funerals, to bear them company into the other World.

Cuph.

This is harsh, I must confess, Euistor; but, it may be, not so silly

and unpolitick. For this Custome might be begun for the safegard of Husbands and Kings from being poi∣soned by their Wives, nearest Friends, and Servants.

Euist.

But what a mad Solemnity was that of the Funeral of the Great Cham of the Tartars, which Paulus Ve∣netus describes, when his Body was carried to the Mountain Alchai?* 1.25 For they slew every one they met in the way, horse and man, saying these words, Ite, & Domino nostro Regi servite in alteravita. It is thought no less then twenty thousand men were slain thus on this occasion at the Fu∣neral of the Great Cham Mongu. There seems not in this so much as any Plot or Policy, Cuphophron, but mere savage Barbarity.

Cuph.

It is very wild indeed, Eu∣istor: But the opinion of the Immor∣tality of the Soul and personal di∣stinctness of the deceased in the other life is both sober, religious, and Phi∣losophicall; and the Impression of the belief thereof on the spirits of

the People very usefull and Politi∣call, for the making them warlike and just; and this Solemnity of more force to impress this belief, then all the subtil Ratiocinations of the Philosophers.

Euist.

But it is so barbarously cruel, O Cuphophron.

Cuph.

Who knows, Euistor, but most of these men were Volun∣tiers, and had a minde to serve the Great Cham in the other World? Otherwise they might have kept out of the way. And the Ambition of living Princes sends more to Orcus then this Superstition about the dead Cham of the Tartars, and, methinks, in more uncouth Circumstances. For he that dies in the service of his li∣ving Prince leaves him he serves, but he that dies in love to the decea∣sed Cham goes to the Prince he loves.

Euist.

Very elegantly answered, Cuphophron.

Hyl.

Cuphophron is such an Oedipus, that he will stick at the Solution of no Riddle.

Euist.

But I have one more to try his skill to the purpose,* 1.26 an accusto∣mary Cruelty of the people of Ca∣raiam,* 1.27 such as it is hard to say whether it be more ridiculous, or barbarous.

Cuph.

I prithee, Euistor, what is it? I love to hear such Stories.

Euist.

The forenamed Authour tells us that the people in this Coun∣try, when a Traveller from forein Nations lodges with them, the man of the house, if he perceive the Stranger to be one of an excellent carriage and vertuous behaviour, pru∣dent and sober in his words and a∣ctions, and very eminent for his Goodness and Honesty, he will be sure to get up at midnight and kill him, conceiting that thereby he shall for ever detain the Prudence, Vertue and Honesty, nay the very Soul, of this Traveller in his house, and that he will be a perpetuall Lodger there.

Bath.

Surely Euistor plays the Wag with Cuphophron, and contrives a Story to pose him.

Euist.

In the word of a Gentleman,

Bathynous, I relate no more then what I read, and what any one else may reade, in M. Paulus Venetus his History of the Oriental Countreys, in his second Book and the fortieth Cha∣pter.

Cuph.

I could easily suspect Hylo∣bares of such a piece of Waggery, but I believe Euistor will deal bonâ fide with me, and play no tricks; and therefore I am glad Hylobares has committed this Province to him. But as for his Story of the Inhabi∣tants of Caraiam, I do not see that the Cause of the Paynims is much detri∣mented thereby. It should seem these Pagans were as greedy after Vertue as the civilized Nations after Mony, who ordinarily murther the Owner to make themselves masters of it. They therefore were more ignorant, but we more wicked. But what farther Mystery there may be in the matter no man knows. It may be they in∣tended the deceased for some Lar fa∣miliaris, whose Soul they would pro∣pitiate by some religious Ceremo∣nies

after they had trespassed so far on his Body, which they had killed in honour and love to his Vertues, though with small kindness to his Person. But whether it be more tolerable to murther men out of love to their Vertues, or out of hatred to them, I leave, as a new Disquisition, to more subtil Casuists. I am sure the Iews had no other cause then that to kill our Saviour, although they lived under the Institutes of no less noble Law-giver then Moses himself, and were then the choicest part of the Civilized World.

Hyl.

You do but play with Cupho∣phron.* 1.28 I pray you,* 1.29 Euistor, try what gusto he hath for the Diet of the Can∣nibals.

Euist.

Had not you better resume your Province, Hylobares, and assault him your self?

Hyl.

It cannot be in a better hand then yours, Euistor, who so particu∣larly remember Stories. Besides that Cuphophron is out of all jealousie of being abused by you, which will make

his Answers come off more glibly.

Euist.

Well then, since it must be so, I will adde to this single exam∣ple of slaying men to seize upon their Souls, that of murthering them to feed upon their Bodies, a Villany, Cuphophron, very frequently mentio∣ned as well in ancient as modern Hi∣storians: As of the Anthropophagi a∣bout the Nyssean Mountains in India, which Eustathius notes; as also those of Scythia, noted by Pomponius Mela. And Solinus takes notice not onely of these Anthropophagi of Scythia, but mentions also others in Aethiopia. The truth of which things later dis∣coveries seem to ratifie. Christopho∣rus Columbus tells us of Cannibals not far from the Island Hispaniola, that eat Man's-flesh, and salt or souse it as we do Beef, Pork, Bacon, and Brawn: That they geld those they take young, as we do Capons, to make them eat more tender; and keep Wo∣men alive to breed on, as we do Hens to lay Eggs. This Island of Cannibals is called Insula Crucis, of which you

may reade more in the Voiage of Co∣lumbus. The men of Zipangai, (that belongs to the Tartar) if they light on a Stranger, unless he can redeem himself, kill him and eat him, calling their Friends and Kinsfolks to the Feast. In Timaine, a Town of Ca∣stella del Oro, they sold Man's-flesh in the Shambles, as Cosmographers write. As also that the Brasilians celebrate their Festivals, making themselves m••rry over the body of a fat man cut into Collops; and that the Ene∣mies they take in War they roast and eat, dancing round about them.

Cuph.

Enough, Euistor, my sto∣mach is surcharged already; no∣thing is more nauseous then the Phancy of those things is to me. Nor can I devise what may be said in the behalf of so high Barbarities. Onely it is to be noted, That these sad Objects are more a torment to the well-natur'd living then any far∣ther mischief to the dead: and that flaying of men of their Estates and Livelihood, or taking away their

Lives, is an harder Cruelty to the sufferer: and that it is not so much the conscience of Decorum, as quea∣ziness of stomach, that makes our modern Europaeans abstain from their Enemies Carcasses. Besides, whether is it more barbarous out of scorn and hatred to kill men to feed their Dogs withall, as the Spaniards used the poor Indians, or for the Indians or other Barbarians, out of an appetiti∣ous liking of Man's-flesh, more ho∣nourably to bury it in their own bowells? a Funeral-solemnity that some of them use, and think it the last good deed they can doe for their deceased Friends. Wherefore we can onely make this deplorable Con∣clusion, That the unmercifulness of the Europaeans is not less, but their Hypocrisie more, then that of the uncivilized Indians. For that horrour they profess and abhorrency from the Flesh of dead men (which in∣stinct, questionless, God and Nature has implanted in us as a bar against all Cruelty to our kind) does not

keep them off from doing all the ••eal Cruelty that is committed by the Savage Nations. Whence they seem to me to be self-condemned, while they boggle at the less kindes of Crueltie, and so frequently practise ••he greater; straining at the Gnat, (as ••t is said) but in the mean time swal∣lowing down the Camel.

Sophr.

I promise you, Cuphophron, I did not think you could have made ••o passable work out of so crooked and knotty a matter. At least thus much I think is true, That to them that make so light of War and Bloud∣shed and Murthering of men to seize on what they have, to them, I say, to whom this substantial Cruelty seems tolerable, these men should not think it intolerable in Providence, that she permits those slighter and more in∣nocuous shadows thereof. For all those seeming Cruelties are but the flagellation of the absent, and they take up and use at their pleasure one∣ly what he has left: but the killing and murthering of a man is a present

tormenting him, and forcible driving of him out of all that he has. Which I speak to shame the civilized Nations, in shewing them that they frequent∣ly commit acts that are infinitely more cruel and barbarous then those which they themselves judge the most horrid and outragious of all the acts of the Barbarians.

Cuph.

I am glad, O Sophron, to see so grave a Judgement fall in with mine.

Sophr.

I must confess, Cuphophron, that you have made a pretty shuffling show of mitigating the harshness of the secular Barbarity of the Paynims, as you call them: but I fear you will not have half the success in palliating the gross Enormities of their Religi∣ons.

Hyl.

And that, Sophron, is the ve∣ry next thing that I would have Eu∣istor to exercise Mr. Advocate-gene∣ral's Wit in.

Euist.

In what, Hylobares?

Hyl.

In finding any tolerable ex∣cuse for their gross Opinions touching* 1.30

God,* 1.31 for their Polytheism and Idola∣ry, for their Men-Sacrifices, Devil∣••orship, Sacrificing men to the Devil, ••nd the like.

Euist.

I understand you, Hylobares, ••nd shall accordingly propound In∣stances to Cuphophron. In the first place therefore, Cuphophron, I pray you, what do you say to the Brasili∣••ns, that are reported to acknow∣••edge no God at all, and yet to be so addicted to Divination, that they grow mad therewith?

Cuph.

To this I answer, That in that they are so much addicted to Di∣vination, it is a suspicion that they do believe there is a God; and may be slandered as Atheists, because they worship no Idols nor any visible Ob∣ject.

Euist.

That is very charitably sur∣mized of you, Cuphophron.

Cuph.

But suppose they be Atheists, how many thousands are there of such kinde of Cattel in the most civi∣lized parts of Europe?

Euist.

But others of the Indians,

Cuphophron, to make amends, hold more Gods then one. They of New-England worshipped Kesan their Good God, and the Devil beside, that he might not hurt them.

Cuph.

And so by worshipping the Devil acknowledged two sovereign Powers or Principles, a good one and 〈◊〉〈◊〉 bad one: Which though it be a great Errour, yet is such as very great Wit•• have fallen into. For S^•. Augustine himself, before he became Christian was a Manichee. And Plutarch, in his Isis and Osiris, entitles Plato to the like Errour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He tells us also that Zoroaster was of the same Opinion; and that they named these two distinct Principles O∣romasdes and Areimanius; and that the Aegyptian Osiris and Typhon answer to them. So that it is not any sign of so great Sottishness, if the Barbarian•• of America were lapsed into this strange mistake.

Euist.

But your Paynims, O Cu∣phophron, seem to have made not onely two, but even two thousand

Deities, while they worshipped Sun, Moon, Starrs, Beasts and Plants, Sea, Land, Winde, Thunder, Caves, Hills, the tallest and most spreading Trees, nay what-ever living Creature they met with first in a morning, as some chuse Valentines, or rather not chuse them, but embrace the first they meet on Valentine's-day.

Cuph.

This cannot be deny'd, Eu∣istor, but that the barbarous Nations did religious Worship to innumerable Objects of this kind, but not as to the supreme Power of all, (which was the primary or ultimate Object of all their Adoration) but rather as to Images and Symbols of that ultimate Object. And how great a part of the Civilized World, even of them that are called Christians, contend that the worshipping of Images in such a sense as this is laudable and right?

Euist.

I think both much-what a∣like laudable.

Bath.

I have thought often of this point, and that very impartially as well as anxiously, and I cannot for my

life find any excuse for those of the Roman Church to clear them from I∣dolatry, but the same with better ad∣vantage may be alledged for the Pa∣gans, they having no written Law a∣gainst worshipping Images as the Ro∣manists have, who acknowledge the Bible to be the Word of God.

Euist.

That is very material.* 1.32 But what mitigation can you find out, O Cuphophron,* 1.33 for that horrid and hi∣deous way of worshipping these Ob∣jects, as that of the Scythians about Taurica Chersonesus, who sacrificed Strangers to Diana, that is, to the Moon?

Cuph.

This is very harsh: but I pray you let me ask you this one que∣stion, Euisior, Did never any man suf∣fer in the civilized parts of Europe, for being estranged from certain Religi∣ous Lunacies which bloudy and Ty∣••anicall Obtruders urged upon them under no less penalty then Death?

Euist.

I must confess that History furnishes us with Instances of not one∣ly many H••catombs, but severall

thousands of Holocausts of Man's∣flesh butchered by that bloudy Church of Rome, and sacrificed to the honour and interest of their great Diana. You know what I mean, Cuphophron.

Cuph.

I do. And I pray you how much better is this then the Pagans sacrificing of men to Diana Taurica?

Euist.

Both exceeding bad: And yet I must propose to you other things as ill or worse. As that bar∣barous Custome of the Ammonites, who sacrificed their children to Mo∣lech or Milchom in the valley of To∣phet, so called from the Drum that was there beat to drown the lamen∣table Cries of the murthered Infants.

Cuph.

This I must confess is excee∣ding barbarous, Euistor, to sacrifice though but a single Son to that cru∣el Idol. But, methinks, it seems more destructive to mankinde, that those that either are or ought to be Patres Patriae, (I mean great Princes and Em∣perours) unprovoked by any Inju∣ry, but merely out of a desire of Do∣minion

and Rule, are so lavish of the bloud of their Subjects, as to expose numerous Armies of them to the Slaughter; they smothering in the mean time the groans of the dying and maimed by the sound of Drums and Trumpets, and other clattering noises of War, while they thus sacri∣fice to the cruel Idol of Ambition, as the Ammonites to Milchom in the val∣ley of Tophet. And will History ac∣quit the civilized World of this piece of Barbarity, Euistor?

Euist.

The Grand Seigniour is deeply guilty of this cruel kinde of Idolatry: and I wish it were not to be found too much in Christendome it self.

Cuph.

So do I.

Euist.

But, God be thanked, we are so clear from one horrid crime of the Pagans, that we have nothing like it in Christendome.

Cuph.

What's that,* 1.34 Euistor?* 1.35

Euist.

Why, it is the worshipping the very Devil himself. Which that the Pagans did, is manifest from their

Temples and Images, from the mad∣ness of their Priests, and from their Sacrifices. The Peruvians worshipped two carved Idols, a black Goat and a long Serpent, both of them perfect Symbols of Satan, and such as himself loves to appear in. In the City of Goa their Pagods or Idols are of so dete∣stable a form, that no man can ima∣gine how ugly and deformed they are: yet these they consult as Oracles, and by the power of the Devil have An∣swers from them. The Chinois also worship a Devil-Idol standing on an high, but something duskish, place of their Temples, having two huge Horns on his Head, with a most terri∣ble Countenance, with sharp Claws in stead of Hands and Feet, and his Head uglily starting out from the midst of his Breast, as Gotardus de∣scribes him. But the most horrible description of a Temple is that of the King of Calecut's, where they worship his God Deumo: for the true God Tamerani he serves not, because, though he made the World, yet he

has given up the Government of it, as they con••eit, to Deumo. This Tem∣ple has its Entrance garnished with numbers of Devils made in Wood artificially turned and carved. In the midst of the Chappel there is a Seat like a Throne of Brass, with a brazen Devil sitting upon it, with a Crown on his Head, like that of the Roman Pontife, (as Ludovicus Romanus de∣scribes it) out of which come three Horns. There are four others also that turn in after such a manner, as that they seem to support his Head. He has also four Teeth standing out of his foul wide gaping Mouth, and a threatning Look, with terrible staring Eyes, and Hands with croo∣ked Nails like to Hooks; but his Feet not unlike to a Cock's. In eve∣ry corner of the Chappel is likewise placed a Devil made of Brass, with such art, as that he seems to be in the midst of Flames wherein Souls are scorched in most direfull manner, whom the Devil also is devouring up, putting one Soul into his mouth

with his right hand, and reaching un∣derneath at another with the left.

Cuph.

If there had been written upon the Walls of the Chappell, Primus in orbe Deos fecit timor, (as they say there is in Mahomet's Mosco's, Non est nisi Deus unus) all had been complete.

Euist.

Can there be any thing pos∣sibly parallel to this, Cuphophron, a∣mongst our Civilized Europaeans?

Cuph.

I think nothing, unless it be the Religion of the Superlapsarians, the Object whereof is Infinite Powe•• unmodified by either Iustice or Good∣ness: which is that very Idol of Ty∣phon or Arimanius I spoke of. For this Imagination of O••nipotent Pow∣er and Will acting without any regard to Iustice or Goodness, is but an Idol, no real thing. If it were, it were more horrible then the Indian Deumo, or any Devil that is. But it could not be God: For God is Love, and e∣very thing acts according to what it is.

Sophr.

Very well argued, Cupho∣phron.

Philop.

In many things Cuphophron seems to be on a more then or••inary good pin to day.

Euist.

But I believe he must stretch his wit to an higher pin them he has done hitherto, to pretend to make any tolerable answer to what fol∣lows.

Cuph.

Why,* 1.36 what strange thing is that which follows,* 1.37 Euistor?

Euist.

The Sacrificing of men to the Devil. Those of Peru frequent∣ly sacrifice their Children for the suc∣cess of the affairs of their Ingua, for Health, Victory, or the like. The Son was also frequently sacrificed for the health of the Father. They of Mexico had a▪ Custome of sacrificing of their Captives. Whence their Kings wore often stirred up by their Priests to make war upon their neigh∣bours, to get Captives to sacrifice to the Devil, they telling them their Gods di••d for hunger, and that they should remember them. The Devil al∣so him••••lf is said to appear in Florida, and to complain that he is thirsty,

••hat humane bloud may be presently ••hed to quench his thirst.

The solemnity of sacrificing Cap∣••ives to Vitziliputzly in Mexico within ••he Palisado of dead mens Sculls is most horrid and direfull: where the ••igh Priest cut open their Breasts with a sharp Flint, and pulled out ••heir reeking Hearts, which he first ••hew'd to the Sun, to whom he offe∣••ed it, but then suddenly turning to ••he Idol, cast it at his face; and with 〈◊〉〈◊〉 kick of his foot tumbled the Body from the Tarrass he stood upon down the Stairs of the Temple, which were all embrew'd and defiled with bloud. These Sacrifices also they ate, and clothed themselves with the Skins of the slain.

Cuph.

Now certainly this Custome of the Americans is very horrible and abominable, thus bloudily to sacri∣fice men to that Enemie of Mankind, the Devil. And therefore it were very happy if we had nothing in these Civilized parts of the World that bore the least shadow of similitude with it.

Euist.

Why? have we any thing, Cuphophron?

Cuph.

Why? what is the greates•• horrour that surprises you in this Cu∣stome, Euistor?

Euist.

To say the truth, Cuphophron▪ I do not find my self so subtile an•• distinct a Philosopher as explicitly t•• tell you what, but I think it is, first, That mankind should worship so ugly and execrable an object as the Devil▪ and then in the second place, Tha•• they should sacrifice so worthy an•• noble a thing as an humane Body▪ which is in capacity of becoming the Temple of the Holy Ghost, to so de∣••estable an Idol.

Cuph.

You have, I think, answe∣red very right and understandingly, Euist••r, if you rightly conceive what makes the Devil so detestable.

Euist.

Surely his Pride, Cruelty and Malignity of nature, and in that all Love and Goodness is extinct in him, which if he could recover, he would presently become an Angel of Light.

••ath.

Euistor has answered excel∣lently

well, and like a Mysticall The∣ologer.

Euist.

To tell you the truth, I had it out of them.

Cuph.

But if he has answered right, Bathynous, it is a sad consideration, that we have in the Civilized parts of the World those that profess a more odious Religion then the Mexicans that sacrifice men to the Devil, I mean, the Superlapsarians. For the Object of their Worship is a God-Idol of their own framing, that acts merely according to Will and Power sequestred from all respect to either Iustice or Goodness, as I noted before, which is the genuine Idea of a Devil. To which Idol they do not, as the Mexicans, sacrifice the mere Bodies of men, but their very Souls also; not kicking them down a Tarrass, but arbitrariously tumbling them down into the pit of Hell, there to be e∣ternally and unexpr••s••ibly tormen∣ted, for no other reason but because this their dreadfull Idol will have it so. Can any Religion be more hor∣rid

or blasphemous then this?

Hyl.

I perceive you begin to be drawn dry, O Cuphophron, you are fain so to harp on the same string. This is but your Typhon and Areimani∣us you mentioned before. I expected some more proper and adequate Pa∣rallelisms to Euistor's fresh Instances, especially to that of sacrificing to the Idol Vitziliputzly.

Cuph.

Do you think then, Hyloba∣res, that it is so hard a thing to find something in the Civilized World more peculiarly parallel to that dreadfull Ceremonie? What think you of the Roman Pontif?

Euist.

How madly does Cuphophron's phancy rove? and yet how luckily had he hit, if he had but made use of the usual name Papa? For that is also the Title of the high Priest of Mexi∣co, who sacrifices men to Vitziliput∣zly, * 1.38 as Iosephus Acosta tells us.

Cuph.

I thank you for that hint, Eu∣istor: It seems then there will be a consonancy betwixt the verbal Ti∣tles as well as an Analogie be∣twixt

the things themselves.

Hyl.

I would gladly hear that Ana∣logie, Cuphophron. Not that I should take any such great pleasure in fin∣ding the Papacy so obnoxious, but that it pleases me to observe the ver∣satil sleights and unexpected turnings of your movable Phancy.

Cuph.

Nor care I to tell you for either the one or the other, Hyloba∣res, but that I may adorn the Pro∣vince I have undertaken in the behalf of the poor Paynim. The Analogie therefore briefly is this: That as the high Priest of Mexico with his Officers pulled out the Heart of the Captives, kicking down their Bodies for the Assistents to eat their Flesh, and clothe themselves with their Skins: so the Roman Pontif, by his cruel Inquisitors discovering the true Religion of the faithfull Servants of Christ, whom they hold in a forcible Captivity, murthered them, and gave their E∣states for a spoil to his cruel Mini∣sters and Assistents, to feed and clothe them. Does not this occurr often

enough in History, Euistor?

Euist.

It cannot be deny'd, many thousands have been thus butchered.

Hyl.

But to whom were they sa∣crificed, Cuphophron? You have omit∣ted a principal term that ought to have been in the Analogie.

Cuph.

I would I knew what Vitzili∣putzly signified.

Euist.

If that will do you any ser∣vice,* 1.39 I can tell you what it signifies expresly out of Iosephus Acosta, viz. The left hand of a shining Feather.

Cuph.

Very good, very good: have patience then a little. Why may not then the Sun easily signifie the heaven∣ly Glory, or the Glory of God; and this shining Feather the vain and foolish Pomp and Glory of the World, or the Pride of Life?

Hyl.

That is not much strained, C••∣phophron; but what then?

Cuph.

Wherefore as the high Priest of Mexico pretends to sacri∣fice to the Sun, shewing him the smoaking Heart of the Captive when he has pluck'd it out, but presently

turns about, and does really and sub∣stantially cast the Heart of the sacri∣ficed to the Idol Vitziliputzly: So the Roman high Priest, when he mur∣thers holy and righteous men (un∣der pretence of Heresie) for deny••ng such Falshoods and Blasphemies as are onely held up for the supporting the Interest of the Papal Sovereignty and Sublimity, pretends these Murthers Sa∣crifices to the Glory of God, and for the vindication of His Honour; when∣as they are really and truly bloudy Oblations and cruel Holocausts Offe∣red up to that Idol of Abominati∣ons, Pride of Spirit, and vain Mun∣dane Glory and Pomp, and a remorse∣less Tyranny over the Souls and Bo∣dies of men: which is such a quintes∣sential Lucifer, that it is that where∣by Lucifer himself becomes a Devil.

Hyl.

All this from Vitziliputzly sig∣nifying the left hand of a shining Fea∣ther. Ha, ha, he. Wit and Phancy whether wilt thou goe? How merri∣ly-conceited is Cuphophron, that can thus play with a Feather?

Sophr.

I promise you, Hylobares, though the Phancy of Cuphophron may seem more then ordinarily ••udi∣bund and lightsomely sportfull, yet what he points at seems to be over∣lamentably true, viz. That many thousands of innocent Souls have been made Burnt-offerings to the Lu∣ciferian Pride of the Roman Hierarchy, and the Sons of God (which is worse then the Mexicans case) thus cruelly and perfidiously sacrificed to the first-born of the Devil.

Euist.

This is too true to contend against it.

Hyl.

I wish it were not so. But in the mean time we can never take Cu∣phophron at a loss.

Euist.

So methinks, and I have but one kinde more of Tragicall Instances to pose him with.

Cuph.

What's that, Euistor?

Euist.

In some parts of the World they are their own Executioners;* 1.40 as those of Narsinga and Bisnagar,* 1.41 who cut their Flesh in pieces, and cast it on the Idol's face, or putting a piece

of their own Flesh on the pile of an Arrow, shoot it up into the Air in honour to their Pagods, as Gotardus writes. After which Ceremony they cut their own Throats, offering them∣selves a Sacrifice to their Idol. The King of Quilacare, upon a silk Scaf∣fold, in view of his people, after some solemn Washings and Prayers, ha∣ving first cut off his Nose, Ears, Lips, and other parts, cuts his own Throat, as a Sacrifice to his Idol. Gotardus, as I remember, addes, that the••e is loud Musick sounding all the time. This is done every Jubilee.

Cuph.

Whether Satan put them up∣on this Slavery out of his scorn and hatred of Mankinde, or that he plea∣ses himself in feeling his own Power, or in seeing examples of the great af∣fection and fidelitie of his Vassals, (as imperious Whores pride them∣selves in commanding their Lovers some signall Hardship or Penance, as being a more sure testimony (if they perform it) of a more then ordinary worth in themselves, that has enga∣ged

them in so perfect a Bondage) or whether it be out of all these put to∣gether, is not so requisite to dis∣pute.

Hyl.

No more is it, Cuphophro••, it is so little to the present purpose.

Cuph.

But I was coming to some∣thing which is more near to the pur∣pose, namely, That the nearest to these Self-Sacrificers to Satan are those sad Disciples of certain Mystae▪ of dark and sowr Dispen••ations, who, having no knowledge of a Deity but such as is represented unto them in the dreadfull shape of the Indian Deumo above described, (that is, Will and Power disjoyned▪ from all Iustice and Goodness) having first almost fr••tted a-pieces their very Heart∣strings with tormenting thoughts and anxious Suspicions, do at last either hang or drown themselves, or else ••••t their own Throats, as a sad Sa∣cri••••ce to that ghastly Idol which their false Teachers had set up in their me∣lancholi••ed Phancies. But no Amulet against such diabolical Impostures

comparable to that divine saying of S. Iohn, God is Love; and he that abi∣deth in love▪ abideth in God, and God in him.

Sophr.

That is very profitably and seasonably noted,* 1.42 O Cuphophron:* 1.43 and though my Judgement is not so curi∣ous as to criticize on the perpetuall exactness of your applications of the sad Miscarriages of the Civilized parts of the World to those gross Disorders of the Barbarians; yet your comparisons in the general have very much impressed that note of Philothe∣us upon my spirit, That the more ex∣ternall and gross Enormities commit∣ted by the barbarous Nations are as it were a reprehensive Satyr of the more fine and Hypocriticall Wickednesses of the Civilized Countries; that these ci∣vilized Sinners, abominating those wilder Extravagancies, may withall give Sentence against their own no∣less Wickedness, but onely in a lesse∣ugly dress. Whence it cannot be so great wonder that Providence lets such horrid Usages emerge in the

World, that the more affrightfull face of Sin in some places might quite drive out all similitude and appea∣rance of it in others.

Bath.

True, Sophron; but this al∣so I conceive may be added, That Di∣vine Providence having the full com∣prehension of all the Periods of A∣ges, and the Scenes of things succee∣ding in these Periods, in her minde, permitted at first and afterwards some parts of the lapsed Creation to plunge themselves into a more palpable Darkness, that a more glorious Light might succeed and emerge. The love∣ly splendour of which Divine Dis∣pensation would not strike the behol∣der so vigorously, did he not cast his eyes also upon that Region of Black∣ness and sad Tyranny of the Devil in preceding Ages over deluded man∣kind••, such as Euistor has so plenti∣fully discovered. All these things therefore seem to have been permit∣ted in design to advance the Glory and adorn the Triumph of the pro∣mi••ed Mess••as, the t••ue Son of God

and Saviour of the World.

Sophr.

That may very well be, Bathynous. Nor is it any Injustice or Severity in God to make use of the Impenitency of Sinners to better pur∣poses then either themselves or wiser persons are many times aware of. But we interrupt Euistor by this unseaso∣nable descanting upon Cuphophron's performances.

Euist.

I was onely a-going to adde something of the Madness of the Hea∣thenish Priests,* 1.44 as the last Note of the Satanicalness of their Religion.* 1.45 But it is scarce worth the while.

Cuph.

Nay by all means let's hear that also, Euistor.

Euist.

That the Maenades, the Priests of Bacchus, were mad, ap∣pears in their very Name, whose No∣tation is from that distemper. The Priest of the Samadees, a People sub∣ject to the Muscovite, begins his holy things with howling, which he conti∣nues till he grows mad with it, and then falling down dead, after orders his Sacrifice, and finishes the Solem∣nity

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he was about. The Hoxiones al∣so, or Priests of China, when they consult their Oracles, cast themselves on the ground, stretching out their hands and feet, another reading in a Book, to whom are Responses made by some Assistents that sing and make a noise with Bells or Cymbals. In the mean time the Spirit comes upon him that lies prostrate, who, rising with staring eyes and distorted counte∣nance, falls a-prophesying and answe∣ring such Questions as the By-standers demand.

Cuph.

These are mad guizes of Re∣ligion indeed, and yet not an unfit re∣semblance of as mischievous a Mad∣ness amongst too many of our more civilized Religionists.

Euist.

I believe you mean the how∣ling Quakers, as uncivil as they are. For they began in that tone at first, and fell down dead in Trances, and afterwards getting up fell a-prophe∣••ying, uttering out of their swoln breasts very dark Oracles, declaring against all Ord••r and Ordinances, de∣crying

all Reason as a work of the Flesh, and pretending to an unac∣countable Spirit, and to a Light with∣in that is invisible to all without who have not lost their spiritual eye-sight. None conceive they see it but such as are either blind or in the dark.

Cuph.

There are great and good things the Quakers pretend to, Eu∣istor, but they soil them by so wild a way of profession of them, and in∣deed in particulars seem to contradict what with so loud a voice they in the general extoll. But that Madness I hinted at is more Epidemicall then this Sect, there being more besides these that never think themselves Di∣vinely-wise till they grow so staring∣ly mad that the eye of Reason seems to have quite started out of their head, and Fumes and Phancies to be the sole guides of their Tongue.

Sophr.

I suppose, Cuphophron, you perstringe that general Disease of un∣governable Enthusias•• dispersed up and down in Christendome. And yet there is another kind of religious

Madness more spreading and no le••s mischievous then this.

Cuph.

I pray you what is that, So∣phron?

Sophr.

So fix'd and fierce a belief in an infallible Priesthood, that what they dictate for an Oracle, be it never so repugnant to all our outward Sen∣ses, to all our internall Faculties of Imagination, Reason and Vnderstan∣ding, never so contradictious to what∣soever is holy, vertuous, or humane, yet they embrace and stick to it with that zeal and heat, that they fly in the faces and cut the throats of not onely them that gainsay, but even of those that will not profess the same abominable Errours with themselves. If so enraged an Heat, kindled upon so enormous a Mistake as never any Lunatick could think or speak more contradictiously, joyn'd with as high Outrages as ever mad-man did com∣mit, for all manner of Murther and Cruelty, if this temper or spirit be not the Spirit of Ma••ness, and that of the highe••t strain, I know not what

belongs to the Spirit of Sobriety.

Cuph.

Certainly it must be a great matter that thus transports Sophron, and makes him something unlike his usual self.

Sophr.

To tell you the truth, I had mine eye on the Artolatria of the Ro∣manists and their Article of Transub∣stantiation, with all the wild Conco∣mitants and Sequels thereof.

Cuph.

You could not have pitched upon a greater reproch of the Civili∣zed World. I profess unto Sophron, though no man can have a greater aversation then my self from slighting or reviling that which others embrace as the most sacred and solemn Point of their Religion; yet amongst our∣selves I cannot but declare, that this Figment of Transubstantiation com∣prises in it such a bundle of Barbari∣ties, of unheard•• of Sottishnesses, and savage Cruelties, that there is no one thing parallel to it in all Paganism. The manifold Impostures of the Priests of the Pagans, their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••hether it be the feeding ••n the Flesh

of Enemies, or entombing the bodies of their dead Friends in their own Bellies, whether their gross Idolatries in the general, or their Sacrificing men to their Idols, all these Abominations are as it were tied together in this fictiti∣tious Fardel of Transubstantiation. For was there ever any Indian so im∣posed upon by their Priests, as to be∣lieve they had a power by a certain form of wo••ds to turn a Cake of Maize into a living Man, and that the Miracle is done by them, though the Cake of Maize appear still to their Sight, to their Touch, and all their other Senses, as perfect a Cake of Maize as before? And how can these look upon the Indians as such a bar∣barous people, for either feeding on their Enemies, or burying their dead Friends in their own Bowells, whenas they themselves profess that they eat and grinde a-pieces with their teeth, not dead, but living Man's-flesh, and ••hat not of an Enemie, but their dear∣••st Friend and Saviour? Can any ••hing ••eem more barbarous then this?

And then to uphold this Figment, (which seems invented onely for the pomp and vain-glory of the Priest, that he may be accounted a stupendi∣ous Wonder-worker, a Creatour of his Creatour) to maintain this Ficti∣on, I say, by the murthering ma∣ny a thousand innocent Souls that could not comply with the Imposture, what is this inferiour to Sacrificing Captives to the Idol Vitziliputzly, as I intimated before?

Sophr.

I am glad to see you, Cupho∣phron, so heartily resent the unsuffe∣rable Wickedness of that Point of the Roman Religion. I thought you had been so high-flown a Philosopher, that you had taken no notice, no not so much as of these grosser Miscarria∣ges in the Religions of the World: which had been an unpardonable neglect.

Cuph.

If I flew higher then the strongest-winged Fowls are said to do in the time of Pestilence, yet the sent and noisomeness of this crass and barbarous Miscarriage could not but

strike my nostrills very hotly, and de∣tain my Sight.

Sophr.

The truth is, Cuphophron, that no Phaenomenon in all Providence has more confoundingly astonished me and amazed me then this of Tran∣substantiation in all its circumstances. If the Priests of Peru had thus impo∣sed upon those Savages, how should we either have bemoaned them or derided them! O poor Peruvians! O sottish and witless Paynims, devoid of all Sense and Reason, that are thus shamefully imposed upon by their de∣ceitfull Priests! Or else, O miserable people, that must either profess what it is impossible for any one en∣tirely in his wits to believe, or else must be murthered by the grim Offi∣cers of the Ingua, incensed against them by the Complaints of an impo∣sturous and bloudy Priesthood! But this to be done in the most Civilized parts of the world!

Hyl.

Nay, this consideration would make any one sigh deeply as well as your self, but me especially. Does

not this, O Sophron, subvert utterly all the belief of Providence in the world?

Sophr.

God forbid, Hylobares. No, it more strongly confirms it, there no∣thing happening to degenerated Christendome in all this but what is expresly predicted in the holy O∣racles; * 1.46 That in the time of the Man of Sin, God would send upon them that loved not the truth strong Delusions, that they should believe ••a Lie; and parti∣cularly pointing at this reproachfull Figment of Transubstantiation, it is said of the Beast,* 1.47 that he should blas∣pheme the Tabernacle of God, which, un∣doubtedly is the Body of Christ; which, for the enhancing of the glory of the Priest, they thus foully debase and abuse.

Hyl.

These things neither Cupho∣phron, as I think, nor my self are so well versed in as fully to judge of; but we presume much of your judge∣ment and gravity, O Sophron: which is no small ease to us for the present.

Cuph.

In the mean time, Hylobares,

I hope you have spent all your force against me and my Paynims.

Hyl.

Not all,* 1.48 but the chiefest,* 1.49 or rather in a manner all: for my other Remarks on the barbarous Nations touching their Religions are more slight, and such as bear too obvious a resemblance to the known Miscar∣riages of Christendome; such as the over-severe, or over-loose, methods of living in reference to future Hap∣piness. An example of the latter whereof may be the Doctrine of the Bo••zii of Iapan, who teach the peo∣ple, that if they pray but to Amida and Zaca, two holy men that lived here, and satisfied for the Sins of the World, though they doe it but care∣lesly and remissly, yet they shall not fail of everlasting Happiness.

Euist.

But Gotardus taxes these Bouzii for a Religious Order of A∣theists.

Cuph.

And yet severall Sects in Christendome that would be thought no Athei••ts, as the Antinomians and Liber••ines, and others that would be

loth to be noted by those names, have too great an affinity with these Bouzii and their Followers in their Life and Doctrine. But I spare them. But▪ what instances have you of the over-severe method, Euistor?

Euist.

There is an odd example of the Indian Abduti, who for a time lived very rigidly and severely, but that Dispensation once being passed over, they gave themselves up to all Dissoluteness, and conceited they might doe so with authority.

Cuph.

That is very easie to parallel to the condition of some Spiritualists, who, under pretence of having sub∣dued the Flesh by more then ordina∣ry Austerities, and of having arrived to the Liberty of the Spirit, return again to the gross Liberties of the Flesh, to the great grief and scandal of the more sober Professours of Re∣ligion.

Euist.

Some chast Votaries of the Turks set a great Iron ring on their yard, using themselves as we do our Mares that they may not take Horse.

Those of Mexico slit that member for the same devout purpose.

Cuph.

This is a sign that these hast Vo∣taries are in good earnest. But to pre∣tend to undertake a Vow of Chastity more strong then iron or adamant, and yet to lie with other mens Wives rather then to break it, is such a my∣sterious Juggle or contradictious point of Hypocrisie, that the very Pagans would be ashamed of it.

Euist.

They might be so indeed, Cuphophron, nor does there any thing of importance occurr to my minde that looks like a sullen piece of Seve∣rity in Paganism, but the same may be produced in the very same terms in the present Romanism; as long and tiresome Pilgrimages, voluntary Whippings and Scourgings, immo∣derate Watchings and Fastings, and the like. These are the Exercises al∣so even of them that serve Idols and worship the Devil, as well as of them that pretend to be the genuine Ser∣vants of the Lord Iesus.

Hyl.

But is there nothing observa∣ble

touching their Opinions of the o∣ther State,* 1.50 in order to which they may undergo these Hardships?* 1.51

Euist.

That is worth the noting, that most of the barbarous Nations have some glimpse or surmize of the Soul's Immortality, and of a State af∣ter this Life. But it is often mixed with very feat Conceits. As they of Peru hold that after death men eat and drink and wantonize with Wo∣men.

Cuph.

Who knows but that they may understand that mystically, as the Persians expound like passages in Mahomet's Alcoran?

Bath.

Besides, these Europaeans seem to me in some sort to Peruvianize, that think they can by bargain and con∣tract buy future Happiness with Mony as we do Fields and Orchards in this life; not considering that if Paradise be not opened within us by virtue of true Regeneration into the Divine Life, all the Wealth in the Indies will not purchase an entrance into the e∣ternall ••aradise in Heaven.

Euist.

The Brammans also in the East-Indies have a most ridiculous conceit touching the Transmigration of Souls, namely, That the Reward of a vertuous Soul is, that she may pass out of a Man's body into the body of a Cow.

Cuph.

That's ridiculous indeed, if the expression be not Symbolicall, and hint not some more notable thing to us then we are aware of. For that the Transmigration of mens Souls into the bodies of Beasts has a Mysticall or Moral meaning both Plato and some of his Followers have plainly enough intimated.

Euist.

And Go••ardus expresly writes, that these Bra••••nan•• had the know∣ledge of Pythagoras and of his Philo∣sophy, then which nothing was more Symbolicall. I will produce but one observable more, and then give Cu∣p••ophron, or rather my self, no far∣ther trouble. For Cuphophron turns all off with sport and pleasantry.

Cuph.

You have produced nothing yet, Euistor, at all hard or trou••••esome.

Euist.

Nor will I begin now: For it is onely that they of S. Sebastian de la Plat•• have neither Image nor Idol.

Cuph▪

It is a sign they are the more pure. Worshippers of the Deity.

Euist.

If they be not Atheists: But that which I was going to adde was that fond imagination of theirs, that after Death they should come into a pleasant place which they dreamed to be situated beyond certain Hills, which they could point at with their fingers.

Cuph.

It were a question worth the starting, whether this American Elysi∣um or the Scholastick Empyreum be the more likely Rendezvous of blessed Souls departed this life.

Hyl.

I pray you, what think you of that, Cuphophron?

Cuph.

I think the Coelum Empyre••m of the Schools is a childish Figment. For what ground is there that the first Heaven should be Cubicall, unless it be for the young Angelick shapes to whip their Gigs on the flat and smooth floor thereof? Wherefore the

rude Indians, so far as I know, may come nearer the mark then the subtil Schoolmen, though they both seem to me widely enough to miss it.

Hyl.

But I am for the Empyreum of the Schools rather then for that ••ly••ium of the Americans. For the A∣merican Elysium is somewhere, viz. be∣yond the Hills that those of S. Seba∣••tian de la Plata use to point at. But if the Empyreum of the Sch••ols be a mere childish Figment, it is no-where.

Cuph.

There's a reason indeed, Hy∣lobares; how can it then be the real Rendezvous of separate Souls?

Hyl.

Separate Souls are Spirits, Cu∣phophron, but Spirits are no-where: where can they therefore more fitly have their Rendezvous then in the Scholastick Empyreum, which is no∣where also?

Cuph.

Shame take you, Hylobares, have you hit on that piece of Wag∣gery once again? Is this all the thanks I have for bes••irring my ••elf so stoutly to ease your aggrieved ima∣gination, that was so oppressed and

burthened with the consideration of the sad Scence of affairs in the Pagan World and Ages?

Hyl.

For that friendly Office I re∣turn you many thanks,* 1.52 O Cuphophron,* 1.53 and must confess you have in your at∣tempts shewn a great deal of Versati∣lity of wit and nimbleness of phancy, and that not without the mixture of some Solidity sometimes. But the less there had been of that, it had been the better.

Cuph.

That's a Paradox indeed: why so, I pray you, Hylobares?

Hyl.

For your endeavour being perpetually to shew that things were as ill in a manner in the Civilized parts of the World as in the Barba∣rous, this was not to ease me of my sad perplexing thoughts, but to re∣double the burthen, and make the waies of Providence appear to me twice as dismall as before.

Cuph.

This Hylobares has a mind to baffle me, and make me ridiculously unsuccessfull in every thing I attempt. Did I not persist in the way th••t Phi∣lotheus

himself seemed to point at, viz. to undeceive your Phancy, that was so horribly struck with the strange Enormities of the Pagan World, by intimating that for the Civilized Na∣tions, that you had a better conceit of, that the Heathen were in a man∣ner little worse in their Opinions and Practices then they?

Hyl.

Nay, I confess, Cuphophron, that that was pretty well levelled at my Phancy. But in thus quieting my Phancy, you have roused up my Rea∣son, to give me a more lasting and in∣vincible disquiet then I laboured with before. For my Reason tells me, that if the World be all over so bad in a manner as it is in the barbarous Coun∣tries, I ought to be less satisfied with Providence now then ever.

Cuph.

Alas! Hylobares, I am sorry I have made your Sore worse, but you must make your address to him who prescribed the Plaister. Philo∣theus was the Physician, I but his Sur∣geon or Apothecary that administred the Physick according to his pre∣script.

He ought to set you right a∣gain by his greater skill.

Philoth.

I pray you deal freely and ingenuously, Hylobares, are you really more pinched then before? or is it a counterfeit complaint and a piece of sportfull Drollery with Cu∣phophron?

Hyl.

To deal plainly with you, Philotheus, it is mixt. But I am very much still dissettled, and therefore implore your farther help.

Philoth.

Will not this considerati∣on, Hylobares, both ease your Phan∣cy and gratifie your Reason too, That upon the observation that there are some very sottish Conceits and Practices even in the Civilized World, where all things otherwise look so chearfully and splendid, we may also conceive the like of the barbarous Nations, and not immerse or defix our thoughts on those things onely which are so reprehensible and hideous amongst them, but think there may be much also of natural gayety and jollity, and that that dark

Scene does not becloud all times, pla∣ces, nor persons?

Hyl.

That's well suggested, Philo∣theus, and is accommodate to the re∣lieving one's Melancholy a little. Wherefore because you have begun so well, I pray you hold on, and com∣municate to us the thoughts which your own silence all this time and our discoursing may have occasioned you to pitch upon, in order to a ful∣ler and more perfect cure of my pre∣sent Malady. For it is no more then you promised, and I hope Philopolis will see that you keep your word.

Philop.

There needs no other obli∣gation, I dare say, for Philotheus to doe that office of friendship, then his own goodness and sincere zeal for the Truth, and hearty desire of deli∣vering Souls from the bondage of Ig∣norance and the rack of Doubt and Anxiety in so great matters.

Philoth.

I wish I were as able as I am willing in that kinde,* 1.54 Philopolis.* 1.55 But I will attempt it, and that two waies. First, by shewing that the

World may not be so enormously ill as Hylobares his Melancholy surmizes it: Secondly, by hinting an Hypo∣thesis which, if embraced, will plain∣ly make good, that be the World as bad as it will, yet it is not inconsi∣stent with the Divine Goodness (which we contend is the measure of his Providence) to permit it.

Hyl.

I, that Second, Philotheus, were a Remedy indeed, such as would quite eradicate all future pos∣sibility of such Diffidences as I labour under. But I shall willingly have you treat of the First in the first place.

Philoth.

Cuphophron with a great deal of dexterity of wit answered the particular Instances that Euistor produced of the most ugly Usages amongst the barbarous Nations. I shall onely rehearse certain brief Heads that will serve in general to break the force of such Arguments as either others offer or offer them∣selves to our thoughts, to invalidate the belief of such an Exactness of Providence as we plead for, and

boldly pretend to inferr, that if there were a God, these things could not be permitted in the World; as you in the beginning complained, Hylobares.

Hyl.

That horrid Squalidity in the Usages of the barbarous Nations presseth hard toward that Conclusi∣on, Philotheus; especially when a man is immersed in Melancholy.

Philoth.

But that you be not here∣after so easily imposed upon, let me desire you to remember those Consi∣derations that I was ever and anon thinking on all this time you were discoursing.* 1.56 As First, That Histori∣ans may write things that are false, whether they pretend to be Eye-wit∣nesses themselves, or take thing up upon the reports of others. Old men and Travellers may lie by autho∣rity, as it is said in the Proverb. Wherefore either negligent enquiry, or the vanity and affectation of telling strange things, may fill Histories with many false Narrations; and so though Euistor did not intend to deceive Cu∣phophron, yet he may haply have ex∣ercised

his wit in severall Objects that never had any existence but in the pages of Historiographers. And therefore I could not but smile to see how nimbly Cuphophron analyz'd the Politicks of that Custome of the high-Priest's lying with the King of Calecut's Bride the first night, as if it were a design that the Son of a Priest and the Heir to the Crown should concurr in one person: whenas the Sons of the King do not succeed in the Kingdom, but his Nephews on the Si∣ster's side, as Aloysius Cadamustus tells us in his Navigation to those parts.

Philop.

That's very strange, Philo∣theus. I pray you what may be the reason of it?

Philoth.

He says it is this; Because the Queens of Calecut are perpetual∣ly attended by no less then ten Priests a-piece, (for, according to him, the King has two Queens) and they are often compressed by them; which he is persuaded to be for his ho∣nour so to be dealt with; but this mixt Of••spring not to be so fit to

succeed as Heirs to the Crown.

Philop.

This quite spoils all the wit∣ty descant that Cuphophron made on that supposed Custome, if Aloysius Cadamustus be a more credible Wri∣ter then Ludovicus Patritius.

Euist.

Which is a very hard thing to prove, Philopolis.

Philoth.

But in the mean time Hi∣storians contradicting one another, or differing so much in their Narrations, makes things so uncertain, that no wise man will suffer himself to be born down by Stories into any Anxie∣ties touching Providence, before he be well assured of the truth of them. I am sure Epicureans and Atheists are very circumspect how they believe any Stories about Apparitions or Witches, though never so true, lest they should be disturbed in their mindes with over-urgent suspicions of the Existence of God. Why should they then that believe there is a God from certain Indications of him, be cast into Anxieties about Providence from Stories and Reports that are un∣certain?

Hyl.

That's but a reasonable Cau∣tion, Philotheus: I pray you go on.

Philoth.

And a Second is this;* 1.57 That touching Ceremonies as well civil as religious, and most of all Opinions, we are to consider, there may be lay'd down the narration of the Symbols without any Key of Mythologie added thereto. Of which sort, for ought I know, may be the Brammans trans∣mitting the Souls of the best men in∣to the body of a Cow; a thing as like∣ly as Iupiter's carrying Europa on his back through the Sea in the form of a Bull. Which Palaephatus resolves onely into an Homonymie in words, and tells us that it was a man of Crete, (an Island peculiarly sacred to Iupi∣ter) whose name was Taurus, that carried Europa into Crete out of Tyre, as he had carried many other Maids captive thence before.

Hyl.

But what is this Story of a Bull to that of the Cow the Brammans speak of?

Philoth.

Very much, Hylobares. For I must confess I think it is such ano∣ther

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Homonymie of words, the same word signifying both a Cow or Oxe, and a Cherub, that is, an Angel, in the Oriental Tongues. Is it not so, Eu∣i••••or?

Euist.

The Criticks do write of some such Etymologies.

Philoth.

And therefore the wiser amongst the Brammans, unless they have lost their Pythagorick Tradition, surely understand by this Transmissi∣on of good mens Souls into the body of a Cow, the assecution of the Che∣rubick or Angelick body, which is the greatest reward of the vertuous Soul that can be, and the end of all the Py∣thagorick Purgations.

Hyl.

This is an unexpected and sur∣prizing account of that seeming gross Conceit of the Indian Brammans.

Cuph.

I thought it was Symbolicall.

Philoth.

They of Narsinga are Wor∣shippers of the Sun and Moon.

Hyl.

It may be so: A gross and sottish Religion.

Philoth.

And they have a Traditi∣on, that when either of them are

eclipsed, they are bit by the celestiall Dragon.

Hyl.

On my life their Priests are concealed Almanack-makers, and have turned into a superstitious Pa∣rable (which the People understand not) the Philosophy of Caput and Cauda Draconis.

Philoth.

Then you see another real Truth wrapt up in the Homonymie of words; and that this is no Sottishness in the Priests of narsinga, but our Ig∣norance that understand not their Mythologie. Who knows therefore but that they may be as subtil in their Worshipping the Sun and Moon, and pretend they worship not them, but the Deity that is in them and in all things? as the Europaeans plead for their worshipping Images, that they worship God or Christ in them.

Hyl.

In this they may be both alike subtil or sottish.

Euist.

But was there ever any con∣ceit so silly as that of some of the A∣mericans, (though I have forgot the Country wherein they live,) who

have this Tradition amongst them•• That God shot a multitude of Ar∣rows into the Ground, from whence sprung Men and Women, and that thus the World was peopled?

Cuph.

It may be it is a Riddle con∣cerning the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Hyl.

What a youthfull conceit has your Phancy slipt into, O Cupho∣phron?

Cuph.

It's good enough to allow amongst the Americans.

Hyl.

What? then you have left off being Advocate-general for the Paynims.

Cuph.

It were no wit to defend them in so slight a matter.

Bath.

It may be the first Authour of that Aenigma needs no defence, the Parable bears so fair an Analogie to that passage somewhere in Plotinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Cuph.

Why, do you think, Bathy∣nous, that Pythagoras or Plato ever travelled into America?

Bath.

No, but there may have been wise men in all parts of the

Earth, for ought I know, who in Symbols and Parables have insculped the memorials of their Wisedome in the mindes and memories of rude people; as some walking in solitary Woods or Groves carve their Names in the Barks of Trees, which grow with the growth of the Tree they are carved on. But it may be in a little time men know as little of the meaning of these Parables, as the Stock or Bark of a Tree does of the person whose name it bears. And to tell the rude people of the mysticall meaning of their Traditionall Alle∣gories, as if the Story were but a Parable, but the Mystery the Truth, would be as harsh to their minds, as it would be hard to a Tree, if it had Sense, to have the true Effigies of the man whose name it bears carved on it, in lieu of the Name which it has al∣ready, and which has grown and spread in the Bark with the growth of the Tree. It would be as dolo∣rous to them as using the Incision-knife to carve their live flesh. And

therefore it would make them furi∣ously oppose the manifestation of the Truth.

Hyl.

What pretty unexpected fetches has the thoughtfull mind of Bathynous! But I eagerly desire that Philotheus would hold on in his pro∣posed Method.

Philoth.

In the Third place there∣fore,* 1.58 Hylobares, you are to consider, That the prejudice of Custome may so infect our Phancies, that for mat∣ter of Ornaments of the body or o∣ther civil Ceremonies, we may un∣awares tax those that are really as good as our own. There is a great latitude in these things, and they vary even in the most Civilized places from one extreme to another, and that very often in one Age: and the Habits of our Fathers or Grandfa∣thers seem as strange to us as those of Strangers and Foreiners.

Hyl.

This is a Point that least of all troubles me, Philotheus.

Philoth.

But Fourthly,* 1.59 As for Mo∣ral Deformities and Extravagancies,

it has been hinted already, that there being Folly and Wickedness all over the World, it is better there should be this variegation of it, then that it should be every-where in the same dress; that seeing it out of the more fa∣miliar habit, we may the more easily discern the ugliness of it, and the more courageously hoot at it, and so at last heartily detest it, be it in what mode or habit it will. Thus is Vanity and Vileness laughed and jeared at even upon its own Stage, while it is in acting, and in due time will, it may be, quite be hissed off the Stage by the Spectatours; that is to say, they will be as much ashamed to frame dark and dismall Idol-Imaginations of God, as to worship the Devil; and to live as if there were no God in the World, as to profess openly they think there is none.

Sophr.

I pray God hasten those Times, Philotheus.

Philop.

Amen, I pray God.

Philoth.

Fifthly,* 1.60 you are to consi∣der, Hylobares, That this Terrestri∣all Globe is the very Dregs of the

World, and the most proper Region of Evil; and that therefore to judge of the full benignity of Divine Pro∣vidence by what we find here, were to measure the Happiness of some fa∣mously-flourishing and excellently-well-ordered City by the condition of them that live in the Hospitals or Gaols. For, according to the opini∣on of the ancient Philosophers, Philo, Plato and others, there may be many Aereall and Aethereall Concamerati∣ons above this Earth and lower Air well replenished with happy Souls or Spirits, such as are arrived to that condition that Plutarch sets down in this Aenigma, That they are the Citi∣zens of that Region where the Inha∣bitants eat no Meat, nor do their Bodies cast any Shadow.

Hyl.

That's a good and comforta∣ble consideration to those that re∣joyce more in the good of the Uni∣verse then their own.

Philoth.

And those that are such curious Enquirers into Providence ought to be so minded.* 1.61 But I proceed.

Sixthly, therefore, consider, That whatsoever evil mankinde groans un∣der, they have brought it on their own heads by their Disobedience and revolting from the First Good, and by preferring the full swindge of the Animal life before the orderly Pleasures and warrantable Joys of the Divine.

Sophr.

And therefore, Philotheus, I think we have greater reason to magnifie the Mercy of God, when we see any sad Object in the World, that every man is not in so ill a condition, (whenas we have all made our selves obnoxious thereto) then to repine against Providence, because we see some are.

Philoth.

You say very well, So∣phron; and we may also adde, That there are very few in the world so miserable, but they would take it ve∣ry hainously of any one whom they understood to goe about to take away their life.

Because (which is to be observed in the Seventh place)* 1.62 the Lapse of

Man (as touching Happiness) is but into lesser Enjoyments, out of God's blessing (as the Proverb is) into the warm Sun; he catching at Good even then, if we may believe Socrates, when he closes with that which we ought in such circumstances of De∣fect or Obliquity to call by the name of Evil.

Sophr.

And good reason too, Phi∣lotheus.

Philoth.

Eighthly,* 1.63 we are to take notice, That in the most disadvanta∣geous parts of the World there is a possibility of emerging out of the Wickedness and Ignorance of the place, if a man be sincere: If he be not, his Hypocrisie is ipso facto puni∣shed. For those that of late years have gone about to convert the Indians to the Faith, have found them very capable, and not onely so, but exceeding witty and subtil, no∣thing infe••iour to the Civilized Nati∣ons, as I have heard from them that have made observation. And I doubt not but if Euistor would make it his

business to set out the commendable things amongst the barbarous Nati∣ons, as much as he has those things that look the most horridly and re∣prochfully, it would alleviate Hylo∣bares his melancholick Conceits of things very much.

Euist.

I must confess,* 1.64 Philotheus,* 1.65 that I meet with such Specimina of Peace and Righteousness amongst the barbarous Nations so called, that it were desirable we could finde the like amongst us Christians. The barbarous Americans themselves seek future Happiness from these Principles; pro∣mising that Prize to the just and peacefull, and adjudging the injuri∣ous, cruel and covetous to a dark, slippery and disconsolate Pilgrimage after this life, where they shall cut their Feet with hard Flints, and enjoy no comfort, rest, nor quiet in any thing. Whence Hathney, a Peruvian Noble-man, would not be baptized, because he would not goe to the place where the cruel and covetous Spani∣ards went, though they called it by

the specious name of Heaven. I should think as much from fear of being in like condition after this life with these bloudy Manslayers, as out of detestation of their accursed Compa∣nie: whose insatiable desire after Gold made them insufferably injuri∣ous, to the shame of all Christendom, as if they had no other God but this; as a Brastlian upbraided to them, who took up a Wedge of Gold, saying, Behold the God of the Christians.

Sophr.

So easie a thing is it for one son of Wickedness to reproch ano∣ther.

Euist.

But if you reade but the de∣scription of the Country of Mangi in the East-Indies, and of their King Fakfur, as Paulus Venetus sets things down, with what Justice, Peaceful∣ness and Kindness all affairs were ad∣ministred, and with what Security they lived, and how safely Strangers might travell night and day through all parts of his large Kingdome, and that though Tradesmen left open their Shops by night, no man would

enter to steal any th••ng; you would bestow a better title on these surely, O Sophron, then you did on the Spa∣niard or Brasilian.

Sophr.

They seem to deserve a bet∣ter, Euistor.

Euist.

The like character particu∣larly does Ludovicus Patritius give of the City Cambaia, averring that they keep most professedly to that royal Law, Quod tibi fieri non vis, alteri nè feceris.

Hyl.

But where find you any such examples in the West-Indies, Euistor? For that is the most notorious Region of Barbarity.

Euist.

It cannot be denied. And yet you see they have a discrimination of Good and Evil, by that Story of Hathney the Brasilian. And even that People which Americus Vesputius de∣scribes in his first Voiage, to be as re∣mote from all that which we call Civility as can be, they being without Government, Laws, or Clothing, yet their Humanity and Kindness to Strangers is said to exceed all belief;

they receiving them when they were landed with all expressions of Joy and Gladness, with Songs and Dan∣ces, with Mirth and Junkettings, of∣fering them every thing they found pleasing to themselves, and doing all honour and respect imaginable to them, inviting them by their Friend∣liness and Hospitality no less then eighteen leagues into their Country, and entertaining them thus liberally nine daies from place to place. And as they waited on them in such nume∣rous companies, if they saw any of the Strangers wearied, they would of themselves ease them by carrying them in their Hamocks, and were wonderfully officious in conveying them over Rivers, by sleights and ar∣tifices they had, for both their ease and safety. Happy he that had the opportunity of shewing his Kindness to any one of them, in getting him on his Back or Neck to swim over the River with him. With these high, but natural, strains of real Civility and Humanity did they conduct the Stran∣gers

also back again to their Ships. Where they having entertain'd them for a day, and after given them no∣tice that they were to go away next morning, the Natives having suffici∣ently pleased themselves in viewing and admiring the largeness and ar∣tificialness of their Vessells, they very friendly took leave, and left them.

Cuph.

It had been a pretty experi∣ment to have shot off some of the Cannon while these poor ignorant Paynims were in the midst of their astonishment and admiration.

Euist.

They did so, Cuphophron, ha∣ving no design to experiment any thing, but onely to discharge a Gun or two according as is usual on such oc∣casions. But it had a ridiculous effect.

Cuph.

I pray you tell what, Euistor.

Euist.

Those that were on the Shore leapt into the Sea, and dived; as Frogs affrighted at some sudden noise or disturbance leap from among the Grass or Flags on the bank into the River.

Cuph.

I understood before they were able Swimmers.

Euist.

To admiration, Cuphophron.

Sophr.

But that was not so well done of Americus and his Company, to terrifie them so with so sudden and dreadfull a noise, after all their Civi∣lities.

Euist.

It scar'd them indeed, but they soon perceived the Strangers meant them no hurt; and they had no grounds of fearing any Injury from them, being conscious to themselves of meaning them none, and of having done all Kindness to them they could.

Philoth.

You see, Hylobares, how much of the Law of Reason and Good∣ness is implanted even in those Nati∣ons that are to the utmost barbarous, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lovers of man∣kinde, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Euist.

Why may we not then adde that which follows in Homer, —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉?

Philoth.

That's a very high expres∣sion, Euistor, for them; but not un∣applicable to the best sort of Christi∣ans.

For our o••n Religion testifies that God is Love, and that Love is the fulfilling of the Law.

Hyl.

It is a chearfull consideration, that there is the emergency of so much Good in a people that seemed in so squalid and forlorn a condition, and so utterly hopeless.

Philoth.

But imagine,* 1.66 Hylobares, a Nation or Country in as squalid and forlorn a condition as you will, this may also, in the Ninth place, ease your phancy, That though the Succession of such a Nation continue for many Ages, yet the particular Souls that make up this Succession in such a dis∣advantageous abode, their Stay is but short, but their subsistence everlasting after this life. So that their stay here is nothing in comparison of their du∣ration hereafter.

Hyl.

This indeed were something, Philotheus, if their quitting of this Life were a release from all that e∣vil that hangs about them here.

Philoth.

Who knows, Hylobares, but the present Disadvantages to

them that are sincere may prove Ad∣vantages to them in the other state; and by how much more forcibly they seemed to be born down to Evil here, that by the special Providence of God, at the releasment of the Soul from the Body, there is the more strong and peremptory Resiliency from this sordid Region of Misery and Sin?

Hyl.

If that be, your Argument is not devoid of force, nor do I know how to confute it. For I know you will say, that what-ever Good does accrue to such sincere Souls, it is in virtue of the miraculous Revelation of Iesus Christ to them.

Philoth.

You conjecture right.

Hyl.

But what shall we think of those Barbarians in whom there ne∣ver was any thing of the Divine Life, nor any moral possibility of acquiring it?

Philoth.

If this were,* 1.67 which is hard to admit, I must confess I could not think so hardly of God, as to imagine that they must answer for that Depo∣situm

that never was put into their hands. And therefore it were the safest to conceive, which you may note in the Tenth place, (nor can we define any thing more determi∣nately therein) That they will be committed to such a state after this Life as is most sutable and proportio∣nable to such a Creature. To which you may adde in the last place,* 1.68 That on the Stage of this Earth, a through∣ly-castigated Body, though it be the fittest habitacle for the Divine Light and Heavenly Life to abide in, yet it is more inept for the enjoyment of that more full and sensible Sweetness of the Animal or Bestial; and that so Reflexive and Animadversive a Spirit as the Soul of Man given up wholly to the pleasures of the Animal Life reaps an higher measure of delight therefrom, and that with more pun∣ctual and pompous Circumstances, then any Beast whatsoever. Son, re∣member that thou in thy life-time recei∣vedst thy good things, &c.

Cuph.

I partly understand you,

Philotheus, and cannot but applaud the felicity of your Invention, that has hit upon so many and so pertinent Considerations to bear up the minde of Hylobares from sinking into any Distrust of the Goodness of Provi∣dence. But,* 1.69 methinks,* 1.70 I could adde one Consideration more, to make the number even, and such as will meet with the most passionate expression in Hylobares his Complaint; as if God should rather dissolve the World in an high indignation against the Miscarria∣ges of it, then suffer it to go on in such a wilde course as it seems to have done in the Manners and Religions of the most barbarous Pagans. My Me∣ditation, I must confess, is something Metaphysicall; but I hope it is not a∣bove the capacity of Hylobares to un∣derstand it.

Philoth.

That he will best know when you have delivered your self of it, Cuphophron.

Cuph.

The summe of it is to this pur∣pose, (and I wish my self better suc∣cess then formerly, for I have been

very unlucky in my delivering my self hitherto) That the universal Object of Man's Understanding, Re∣ligion and Veneration, is much-what according to that Inscription in the Temple of Isis or Minerva in Sais, an ancient City of Aegypt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am whatso∣ever was, is, or is to come, and no mor∣tal hitherto has ever uncovered my Veil. This I conceive is the hid∣den Essence of the eternal God, who is all, and from whom all things are in such sort, as that they may in some sense be said still to be him.

Hyl.

This is Hypermetaphysicall, O Cuphophron, very highly turgent and mysterious. What do you mean? That God is so the Essence and Sub∣stance of all things, that they are but as dependent Accidents of him? If there were nothing but Matter in the World, this Riddle would be easily intelligible in this sense, and all Phae∣nomena what-ever would be but the Modifications of this one Substance.

But for my own part, I was abun∣dantly convinced by the first day's discourse, That there is an Immove∣able Substance distinct from that of the Moveable Matter: which distinction is so palpable, that nothing can be said to be God in any good sense but God himself, at least no Material thing can.

Cuph.

You have almost struck quite out of my thoughts what I was a-go∣ing to say next, Hylobares.

Philop.

Cuphophron seems to be full of something; I pray you give him leave to vent himself.

Cuph.

I have recovered it. Now I say, whatsoever is represented to the Soul is not God himself, but some exteriour manifestation: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And what∣soever is more eminent and extraor∣dinary, Nature from religious Com∣plexions has easily extorted venera∣tion thereto, it being as it were a more sensible appearance or visible stirring of that great Godhead that inhabits this august Temple of the World. Wherefore God and his holy

Temple filling all places, the passio∣nate Motions of all Creatures are a kinde of Divine Worship, they every∣where seeking and crouching to him to enjoy some Benediction of him, or else singing his Praises in triumphant Accents, and in transporting expres∣sions of their present Enjoyments; some even wasting themselves in the complacency they take, though in but smaller matters which he bestows on them, or rather permits them to take them, though he could wish they would make choice of better. But these, though small in them∣selves, seem great to them that are pleased with them; these lesser com∣munications of the embodied Excel∣lencies of the Deity so filling their pusillanimous spirits with Joy and Rapture, that they even willingly for∣feit all the rest, and turn as it were Martyrs and Self-sacrificers to but so faint a Shadow or scant Resemblance of the first uncreated Perfection: whose beautifull Nature is solidly born witness unto by so ready and

constant a Profession, (though many times with sad After-inconveniences) and by so religious an adhesion to so slender and evanid Emanations thereof. Which Mistakes therefore should in all likelihood move Pity rather then Vengeance in the Deity, whose meaner gifts are so highly prized and received with such eager Devotion. Wherefore as uglily dis∣ordered as the affairs of mankinde seem, Hylobares has no reason to con∣ceit that God's Vengeance must be presently poured down upon their heads, they not so much reproching him, as befooling themselves, by their ill choice.

Hyl.

What think you, Gentlemen? has not Cuphophron made a very ra∣pturous Harangue?

Sophr.

If the full stream of his Phancy and Eloquence had not car∣ried away his Judgement, and miss-led it into such scandalous expressions as well as real Mistakes, the Musick of his words had been no offence to mine ears. But to me it seems the re∣mainder

of yesternight's Resverie which he fell into when he had so plentifully imbib'd the Evening-Air impregnated with the moist Influence of the Moon, which it seems has gi∣ven him this second Intoxication. For though his words pass the tongue ve∣ry glibly, yet the sense of some passa∣ges seems very unsound to me, and to be rather the wild fetches of Wit and Phancy, then the suggestion of true Reason: As that they that make such an affectionate choice of meaner good things, Pleasure, suppose, in stead of Vertue, seem notwithstanding religi∣ously to give glory to God, in that they so highly esteem these lesser shadows of that Fulness and Perfe∣ction that is in Him; whenas really it is a reproch to God, to have those things that are least like him pre∣ferr'd by a rational Creature before those things that are most like him, as true Vertue and the Divine Life most certainly is. This therefore is extravagantly false and scandalous. Besides that it is a gross affront to the

Almighty, whenas he bids us make choice of one thing, that we will make choice of another.

Hyl.

You have said enough, O So∣phron, to enervate all such slight pre∣tensions. These Moon-shine Conce∣ptions of Cuphophron are very abor∣tive, and suddenly vanish in so clear a Light. Besides, if there had been any force of Reason mingled with his high-flown Eloquence, what makes it to the main Design, That Providence has its Rule and Measure from the Divine Goodness?

Philop.

You unmercifully fall upon the rear of those many Considerati∣ons which Philotheus and Cuphophron have joyntly offered you.* 1.71 But what think you of the whole Body,* 1.72 Hylo∣bares? Is your Scepticism in this point so powerfull as still to be able to bear up against them?

Hyl.

I must confess, O Philopolis, that many things have been sugge∣sted from Philotheus that are very considerable, and much to the purpose they aim at: but I am so in love with

the Opinion, That the Goodness of God is the measure of his Providence, that the desire I have `it should be true, it may be, makes the Defence thereof seem weaker to me then it is. I must ingenuously confess, I do not find my self so perfectly yet at ease in my minde touching this matter; and Cuphophron's shrewd Reflexions on the Analogies of the Miscarria∣ges of the Civilized Nations which they bear to those of the most bar∣barous in Manners and Religion, have rather rankled the Sore then healed it, and have made it the more in∣curable.

Cuph.

Was ever man so unfortu∣nate as I in my officiousness to serve my Friends with that small pittance of Wisedome that God and Nature have bestowed upon me? When I reason shrewdly, that is to say, solidly, then I fester the Sore; when my Ar∣guments naturally tend to mollifie, soften and asswage the anguish of the Sore, then they are weak, abortive, Moon-shine-Conceptions. Well, I see

the Fates cast the whole honour upon Philotheus of curing Hylobares his Ma∣lady. And I wish him good Success therein.

Philoth.

I thank you, Cuphophron. And I shall soon find out what my Success is like to be, by asking Hylo∣bares but one Question.

Hyl.

I pray do, Philotheus: I shall answer you with all freedome.

Philoth.

Tell me then, Hylobares, whether you do not think that some free Agents, whether the Spirits of Angels or of Men, may not so misbe∣have themselves, that if you saw the•• tumbling in stifling flames of Brim∣stone, and heard them howling for extremity of Torture, and hideously blaspheming God out of an impeni∣tent vexation of mind and diabolical fixedness in that which is evil, being committed to a State of Devils and of Hell; whether, notwithstanding the dismalness of this Tragicall sight, you cannot easily conceive but that such a state of things, though it were all over the face of the Earth, might

consist with the Iustice and Goodness of God?

Hyl.

With that part of his Good∣ness which we call Iustice, you mean, Philotheus.

Philoth.

Be it so, Hylobares.

Hyl.

That I was convinced of ye∣sterday, by your Parable of the de∣floured Virgin, and the condign pu∣nishment of the Villain that defloured her and abused her so barbarously; that, even in such Severity as tended not at all to the Emendation of the pu∣nished, the infliction notwithstanding of the Punishment might have its rise and take its reasons and measures from Goodness it self.

Philoth.

Can you stick to this with∣out any diff••dence,* 1.73 Hylobares,* 1.74

Hyl.

Yes surely, this seems to me a clear case.

Philoth.

Why then, Hylobares, I have one single Catholicon, which, if you can receive it, will quite purge out of your minde the lowest, the last, and the least remaining dregs of Dif∣fidence that you can have touching

the Goodness of Providence, though the Scene of things quite over the Earth were ten times worse then Eu∣istor has described them.

Hyl.

I marry, Sir, this is something indeed, Philotheus. This is that which will clear up my thoughts to the pur∣pose, and set me at perfect ease. I thought there was some great thing wanting still to the full satisfaction and quiet of my Minde: I beseech you let me know it therefore, Philo∣theus.

Philoth.

It is one of the Two famous Keys of Providence, even the Golden one.

Hyl.

Why, are there just Two?

Philoth.

Two main ones.

Hyl.

And if the one be Gold, I pray you what is the other? a Silver-one?

Philoth.

So they call it.

Hyl.

O how I long to have these Keys delivered into my hand! I pray you, Philotheus, produce them.

Philoth.

Not while Bathynous is in the company.

Hyl.

Why so, Philotheus? Bathy∣nous

seems one of the worthiest per∣sons in the whole Company to re∣ceive them.

Philoth.

You would say so, if you knew all.

Hyl.

I pray you conceal nothing from me.

Philoth.

It was he that first recei∣ved them, and that many years ago, when he was scarce older then your self: And therefore none of us think it decorous to take upon us to deliver these Keys to any one while he is in presence, we ever reserving that ho∣nour to him that first received them.

Hyl.

That's an handsome Ceremo∣ny. O thrice happy Youth, whom the bright face of Wisedome so ear∣ly shined upon! But, I pray you, where did he receive these Keys, Phi∣lotheus?

Philoth.

In a Dream.

Hyl.

What, has all my expectation then vanished into a Dream?

Euist.

You know, Hylobares, what high strains of Philosophy are deli∣vered in Somnium Scipionis.

Hyl.

You say right, I was but in jest, and expect no less Truth now, nor of meaner importance, then be∣fore.

Euist.

I pray you, Bathynous, what kind of Dream was it? For there are five severall sorts, according to Ma∣crobius, namely,* 1.75 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Bath.

Truly, Euistor, I have not yet considered that so Critically, ne∣ver since I had it.

Euist.

But you could easily tell me, did I but describe the natures of these five severall sorts of Dreams to you.

Hyl.

O impertinent Euistor, that wouldst cause such needless delaies by catching at this occasion of shew∣ing thy skil in Critical Trifles, whiles I in the mean time am almost quite con∣sumed with excess of desire to have so important an Arcanum communica∣ted unto me, for the establishing my Minde in that great and fundamental Truth I so eagerly seek after!

Euist.

Let me beg of you, Bathy∣nous, to put Hylobares out of pain,

for I see he is highly impatient.

Bath.

It is a Dream I had in my youth, of an Old man of a grave countenance and comportment spea∣king unto me in a Wood.

Euist.

That very intimation shews it to be that kinde of Dream that the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines Ora∣culum.

Hyl.

A good Omen, Euistor, I thank you for that. I'll forgive thee all thy Criticall Impertinencies here∣after for this passage sake.

Euist.

And I will jointly beg of Ba∣thynous to tell us this Dream of his; for I am almost as eager of it as your self. I would fain see how exquisite an example it is of that kinde of Dream which in English we should call an Oracle.

Bath.

I profess, Gentlemen, I am much ashamed to seem so light-min∣ded as to tell my Dreams before Strangers, especially before so grave a person as Philopolis.

Hyl.

The proper term, Bathynous, is not a Dream, but an Oracle.

Bath.

But I am more ashamed to pretend to speak Oracles then to tell my Dreams.

Cuph.

You did not speak the Ora∣cle, but the Oracle was spoke to you.

Bath.

But if I had not spoke it after∣wards, Cuphophron, none of you had ever heard it.

Philop.

Call it a Dream, or an Ora∣cle, or an Oracular Dream, it matters not, Bathynous, so we may enjoy the hearing of it. For I am neither so unskilfull nor morose as to have the slighter conceit of any one for tel∣ling his Dream, especially in such circumstances: nay, I think it is his duty rather so to doe.

Bath.

Well then, since it must be so, Gentlemen, upon the permission of Philopolis and the importunity of Hylobares, I shall recite to you my Dream as exquisitely and briefly as I can. You must know then, first, Phi∣lopolis, of what an anxious and thoughtfull Genius I was from my ve∣ry Childhood, and what a deep and strong sense I had of the Existence of

God, and what an early Conscienci∣ousness of approving my self to him; and how, when I had arrived to riper years of Reason, and was imbued with some slender Rudiments of Phi∣losophy, I was not then content to think of God in the gross onely, but began to consider his Nature more di∣stinctly and accurately, and to con∣template and compare his Attributes; and how, partly from the natural Sen∣timents of my own Minde, partly from the countenance and authority of ho∣ly Scripture, I did confidently con∣clude that infinite Power, Wisedome and Goodness, that these three were the chiefest and most comprehensive Attributes of the Divine Nature, and that the sovereign of these was his Goodness, the Summity and Flower, as I may so speak, of the Divinity, and that particularly whereby the Souls of men become Divine; whenas the largest communication of the other, without this, would not make them Divine, but Devils.

In the mean time, being versed in

no other natural Philosophy nor Me∣taphysicks but the vulgar, and ex∣pecting the Laws of the externall Creation, whether visible or invisi∣ble, should be sutable to that excellent and lovely Idea of the Godhead which with the most serious devo∣tion and affection I entertained in my own breast, my Minde was for a long time charged with inextricable Puz∣zles and Difficulties, to make the Phae∣nomena of the World and vulgar Opi∣nions of men in any tolerable way to consort or sute with these two chief∣est Attributes of God, his Wisedome and his Goodness. These Meditations closed mine eyes at night; these salu∣ted my memory the first in the mor∣ning: These accompanied my re∣mote and solitary walks into Fields and Woods sometimes so early, as when most of other mortals keep their Beds.

It came to pass therefore,* 1.76 O Philo∣polis,* 1.77 that one Summer-morning ha∣ving rose much more early then ordinary, and having walk'd so long

in a certain Wood (which I had a good while frequented) that I thought fit to rest my self on the ground, having spent my Spirits, part∣ly by long motion of my Body, but mainly by want of Sleep, and over∣anxious and solicitous thinking of such Difficulties as Hylobares either has already, or, as I descry'd at first, is likely to propose; I straight way reposed my wearie Limbs amongst the Grass and Flowers at the foot of a broad-spred flourishing Oak, where the gentle fresh morning Air playing in the Shade on my heated Temples, and with unexpressable pleasure re∣frigerating my bloud and spirits, and the industrious Bees busily humming round about me upon the dewy Ho∣ney-suckles; to which nearer noise was most melodiously joyned the di∣stanced Singings of the chearfull Birds reechoed from all parts of the Wood; these Delights of Nature thus con∣spiring together, you may easily phan∣sie, O Philopolis, would quickly charm 〈◊〉〈◊〉 wearied body into a profound

Sleep. But my Soul was then as much as ever awake, and, as it seems, did most vividly dream that I was still walking in these solitary Woods with my thoughts more eagerly intent up∣on those usual Difficulties of Provi∣dence then ever.

But while I was in this great Anxie∣ty and earnestness of spirit, accom∣panied (as frequently when I was awake) with vehement and devout Suspirations and Ejaculations to∣wards God, of a sudden there appea∣red at a distance a very grave and ve∣nerable Person walking slowly to∣wards me. His Statu••e was greater then ordinary. He was clothed with a loose silk Garment of a purple co∣lour, much like the Indian Gowns that are now in fashion, saving that the Sleeves were something longer and wider; and it was tied about him with a Leviticall Girdle also of Pur∣ple; and he wore a pair of Velvet Slippers of the same colour, but up∣on his Head a Montero of black Vel∣vet, as if he were both a Traveller

and an Inhabitant of that place at once.

Cuph.

I dare warrant you it was the Ghost of some of the worthy Ance∣stors of that noble Family to whom these Woods did belong.

Hyl.

You forget, Cuphophron, that Bathynous is telling of a Dream, as also (this third time) that Ghosts, that is, Spirits, are no-where, and there∣fore cannot be met with in a Wood.

Philop.

Enough of that, Hylobare•• I pray you proceed, Bathynous, a•••• describe to us his Age and his Looks, as well as his Clothing.

Cuph.

I pray you do, Bathynous: I love alife to hear such things as these punctually related.

Bath.

Did not the ruddiness of his Complexion and the vivacitie of his Looks seem to gainsay it, the snowy whiteness of his Hair, and large Beard, and certain senile strokes in his Coun∣tenance, seemed to intimate him to be about sixscore years of age.

Sophr.

There is no such contradi∣ction in that, Bathynous: For Moses is

said to be an hundred and twenty when he died,* 1.78 and yet his eye was not dim, nor his natural force abated. But, I pray you, proceed.

Bath.

While he was at any distance from me, I stood fearless and unmo∣ved, onely, in reverence to so vene∣rable a Personage, I put off my Hat, and held it in my hand. But when he came up closer to me, the vivid ful∣gour of his Eyes, that shone so piercingly bright from under the sha∣dow of his black Montero, and the whole Air of his Face, though joyn'd with a wonderfull deal of Mildness and Sweetness, did so of a sudden a∣stonish me, that I fell into an exces∣sive trembling, and had not been able to stand, if he had not laid his Hand upon my Head, and spoken comfor∣tably to me. Which he did in a Pater∣nal manner, saying,

Blessed be thou of God, my Son, be of good courage, and fear not; for I am a Messenger of God to thee for thy good. Thy serious Aspires and breathings after the true Knowledge of thy Maker and

the ways of his Providence (which is the most becoming employment of every Rational Being) have ascended into the sight of God; and I am appointed to give into thy hands the Two Keys of Providence, that thou maiest thereby be able to open the Treasures of that Wise∣dom thou so anxiously, and yet so piously, seek'st after.

And therewith∣all he put his right Hand into his left Sleeve, and pull'd out two bright shining Keys, the one of Silver, the other of Gold, tied together with a Sky-coloured Ribbon of a pretty breadth, and delivered them into my hands; which I received of him, ma∣king low obeisance, and professing my thankfulness for so great a gift.

And now by this time I had reco∣vered more then ordinary strength and courage, which I perceiv'd in a marvellous way communicated unto me by the laying of his Hand upon my Head, so that I had acquired a kinde of easie confidence and fami∣liarity to converse with him; and

therefore, though with due Civility, yet without all Fear, methought I said farther to him, These are a good∣ly pair of Keys, O my Father, and very lovely to look upon: but where is the Treasure they are to open? To which, smiling upon me, he straight∣way replied, The Treasures, my Son, be in the Keys themselves. Then each Key, said I, O my Father, will need a farther Key to open it. Each Key, said he, my Son, is a Key to it self; and therewithall bad me take notice of the Letters embossed on the Silver Key, and there was the like ar∣tifice in the Golden one. Which I closely viewing in both, observed that the Keys consisted of a company of Rings closely committed together, and that the whole Keys were all be∣spattered with Letters very confused∣ly and disorderly.

Set the Letters of the Keys in right order, then said he, and then pull at their Handles, and the Treasure will come out. And I took the Silver Key; but though I could move the

Rings by thrusting my Nails against the Letters, yet I could not reduce the Letters into any order, so that they would all lie in straight Lines, nor was there any Sense in any Line. Which when that aged Personage saw, You must first know the Motto, said he, my Son: That is the Key of the Key. I beseech you then, said I, O my Father, tell me the Motto. The Motto, said he, my Son, is this, Clau∣de fenestras, ut luceat domus. Having got the Motto, I set to work again, and having reduced those Letters that made up that Motto into a right Line, I, holding the lower part of the Key in my left hand, pull'd at the Handle with my right, and there came out a Silver Tube, in which was a Scroll of thin Paper, as I thought, but as strong as any Vellum, and as white as driven Snow.

Having got this Scroll, I took the boldness to open it. The Figure thereof was perfectly square, with even Margins on all sides, drawn with Lines of a sky-coloured blew, very

perfect and lovely. In the midst was described the Figure of the Sun in blazing Gold: About the Sun were six Circles drawn with Lines of the same-coloured blew. Two of these Circles were very near the body of the Sun; the other four more remote both from him and from one another, though not in equal distances. In eve∣ry one of these Circles was there the figure of a little Speck like a Globe, but of two distinct colours; the one side toward the Sun shining like Sil∣ver, the other being of a duskish dis∣coloured black. About those little Globes in the third and fifth Circle there were also drawn lesser Circles of blew, one about the third, and four about the fifth: and in each of these Circles was there also a small Globous Speck, of a lesser size then those in the middle. Something there was also about the Globe of the sixth Circle, but I cannot remember it so distinctly. Beyond these Circles there was an innumerable company of Star∣like Figures of Gold, of the same

hue with that of the Sun, but excee∣ding-much less, which carelesly scat∣tered, some were found a pretty di∣stance from the Margin, others to∣wards the Margin; othersome were cut in two by the blew Line of the Margin, as if it were intimated that we should understand, that there were still more of those golden Stars to an indefinite extent. This Scheme entertained my gazing eyes a good time; for I never had seen such be∣fore, and was resolved to impress the Lines thereof perfectly in my me∣mory, that I might afterwards dis∣course more readily thereof with this venerable Personage. For I knew the purpose thereof by the Inscripti∣on on the upper Margin, which was, The true Systeme of the World. Ha∣ving thus satisfy'd my self, I rolled up the Scroll again, and repositing it in the Silver Tube, easily thrust in the Tube into the other part of the Key, and disordering the Line of Letters that contain'd the Motto, all was lockt up again safe as before.

Having pleased my self so well with opening this first Treasure, I had the more eager desire to assay the other; and knowing all attempt to be vain without the knowledge of the Motto or Key of the Key, I besought that Divine Sage to impart it to me. That I shall doe right willingly, said he, my Son: And I pray you take spe∣cial notice of it. It is, Amor Dei Lux Animae. An excellent Motto in∣deed, said I; The Key is a Treasure it self. However I set me to work as before, and reducing the Letters to such an order that a Line of them did plainly contain this Motto, I pul∣led at both ends of the Golden Key, as I did in the Silver one, and in a Golden Tube continued to the Han∣dle of the Key there was a Scroll of such Paper, if I may so call it, as in the other, exceeding white and pure, and, though very thin, yet not at all transparent. The Writing was also terminated with even Margins on all sides as before; onely it was more glorious, being adorn'd richly with

Flower-work of Gold, Vermilion, and blew. And I observed that twelve Sentences filled the whole A∣rea, written with Letters of Gold. The first was, The Measure of Provi∣dence is the Divine Goodness, which has no bounds but it self, which is infinite. 2. The Thread of Time and the Expan∣sion of the Vniverse, the same Hand drew out the one and spred out the o∣ther. 3. Darkness and the Abysse were before the Light, and the Suns or Stars before any Opakeness or Shadow. 4. All Intellectual Spirits that ever were, are, or ever shall be, sprung up with the Light, and rejoyced together before God in the morning of the Creation. 5. In infinite Myriads of free Agents which were the Framers of their own For∣tunes, it had been a wonder if they had all of them taken the same Path; and therefore Sin at the long run shook hands with Opacity. 6. As much as the Light exceeds the Shadows, so much do the Regions of Happiness those of Sin and Misery.

These six, Philopolis, I distinct∣ly

remember,* 1.79 but had cursorily and glancingly cast mine eye on all twelve.* 1.80 But afterwards fixing my mind orderly upon them, to commit them all perfectly to my memory, (for I did not expect that I might carry the Keys away with me home) by that time I had got through the sixth Aphorism, there had come up two Asses behinde me out of the Wood, one on the one side of the Tree, and the other on the other, that set a∣braying so rudely and so loudly, that they did not onely awake, but al∣most affright me into a discovery that I had all this while been but in a Dream. For that aged grave Per∣sonage, the Silver and Golden Keys, and glorious Parchment, were all sud∣denly vanished, and I found my self sitting alone at the bottome of the same Oak where I fell asleep, be∣twixt two rudely-braying Asses.

Euist.

These are the usual Exploits, Bathynous, of this kind of Animal. Just thus was the Nymph `Lotis, ly∣ing fast asleep on the Grass in a Moon∣shine-night,

awakened by the loud Braying of Silenus his Ass. Asses are as it were the Trumpeters of the Forest, Bathynous, that awake care∣less men out of deep Sleeps.

Hyl.

If your Memory did not far surpass your Phancy, Euistor, you would not be so good an Historian as you are. Surely the Braying of an Ass is more like to the blowing of a Neatherd's or Swineherd's Horn then to the sound of a Trumpet. Be∣sides, the Braying of Silenus his Ass was the saving of the Nymph's Vir∣ginity: But this, O Euistor! O Ba∣thynous! was there ever a more un∣fortunate Mis-hap then this? This Story has quite undone me. It has wounded my belief of Providence more then any thing I have yet ta∣ken notice of. That God should e∣ver permit two such dull Animals to disturb so Divine a Vision as it seems to me; and that so mysterious, so heavenly and intellectual a Pleasure, and so certain a Communication of such important Truths, should be thus

blown aside by the rude breath of an Ass. To what a glorious comprehensi∣on of things would this Scene have proceeded! What accurate Informa∣tion touching the Fabrick of the World! what punctually-satisfacto∣ry Solutions of every Puzzle touching Divine Providence might you after have received in your intended Con∣ference with this venerable Perso∣nage, if these impertinent Animals by their unseasonable loud Braying had not called your Ecstaticall Minde into the Body again, which is as unfit for Divine Communication as them∣selves!

Bath.

Do not take on so heavily, O Hylobares, nor be so rash a Censu∣rer of Providence, no not so much as in this Paradoxicall passage thereof. For how do you know but all that which you phansie behinde, had been too much to receive at once? Old Vessells fill'd with new Wine will burst. And too large a Dosis of Knowledge may so elate the Spirits, that it may hazard the Brain, that it

may destroy Life, and chase away Sobriety and Humility out of the Soul.

Sophr.

This is very judiciously ad∣vertised of Bathynous, is it not, Hylo∣bares?

Hyl.

I cannot disown Truth when∣soever I meet with it.

Bath.

But besides, though you should judge so extraordinary-cha∣ritably of me at that age, Hylobares, as that I might have received all that behind, (which you surmize was lost by that Accident) without any ha∣zard to the Morality of my Mind: yet I can tell you of a truth, that I take that Accident, that seems so Para∣doxicall to you, to be a particular Favour and Kindness done to me by Providence, and that it fell out no otherwise then (could I have fore∣seen how things would be) I my self should even then have desired it; that is to say, I found my self more grati∣fy'd afterwards, things happening as they did, then if that Divine Dream, if we may call it so, had gone on un∣interruptedly

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to its full Period. For it would but have put me into the possession of all that Truth at once, which in virtue of this piece of the Dream I got afterwards, with an of∣ten-repeated and prolonged Pleasure, and more agreeable to humane Na∣ture.

Hyl.

I profess,* 1.81 Bathynous,* 1.82 this is not nothing that you say. Nay in∣deed, so much, as I must acknowledge my exception against Providence in this Passage very much weakned. But what use, could you make of the Silver Key, when that Divine Perso∣nage explained nothing of it to you?

Bath.

It was as it were a pointing of one to those Authours that con∣form the Frame of the World to that Scheme; as Nicolaus Copernicus and those that follow that Systeme. But it is no-where drawn nearer to the Ele∣gancy of the Silver-Key-Paper then in Des-Cartes his third part of his Principles.

Cuph.

That's notable indeed, Ba∣thynous. This is a kinde of Divine

Testimonie to the truth of all Des∣Cartes's Principles.

Bath.

No, by no means, Cupho∣phron: For in the Golden-Key-Paper, in that cursory Glance I gave upon all the Sentences or Aphorisms there∣in contained, amongst the rest I e∣spy'd one, of which part was writ in greater Letters, which was to this sense, That the Primordials of the World are not Mechanicall, but Sper∣maticall or Vital; which is diametri∣cally and fundamentally opposite to Des-Cartes's Philosophy.

Cuph.

There is great Uncertainty in Dreams.

Bath.

But I must confess I think the thing true of it self. And if I had had full Conference with that Di∣vine Sage, I believe I should have found his Philosophy more Pythago∣ricall or Platonicall, (I mean his Na∣tural Philosophy, Cuphophron) then Cartesian. For there was also menti∣on of the Seminal Soul of the World, which some modern Writers call the Spirit of Nature.

Cuph.

So many men, so many mindes.

Bath.

But I doubt not but that it is demonstrable by Reason, that the Primordials of the Universe are not purely Mechanicall.

Cuph.

So many men, so many Rea∣sons, so many Demonstrations.

Hyl.

I believe Cuphophron takes it very ill of you, Bathynous, that the old grave Person you met with in the Wood was not a thorough-paced Cartesian, or else he is in a very Sce∣pticall mood: which I do not desire to be in, especially in so weighty Points as these concerning Provi∣dence. And therefore let me intreat you, Bathynous, to unlock that Diffi∣culty I propounded last to Philotheus, by virtue of your Golden Key.

Bath.

You must excuse me there, Hylobares; I would not be so inju∣rious to Cuphophron as to make him a false Prophet, who so expresly foretold a while agoe, that the Fates had designed that honour solely for Philotheus.

Philoth.

And it seems, in the like Complement to Cuphophron, I must again resume my not unpleasant bur∣then of serving Hylobares; which I shall doe according to the best skill I have.

Philop.

I pray you do, Philotheus; for I am very ambitious you should work upon Hylobares a perfect Cure.

Philoth.

I shall endeavour it, Philo∣polis. But I must first take the liber∣ty to chafe the benummed part, and soundly chide Hylobares that he is not cured already, nor has been sufficient∣ly sensible of that Clearness and Evi∣dence for the Unexceptionableness of Divine Providence which has been hitherto produced. Which I must profess I think to be such, that those that have not some peculiar humour or phancy, or labour not under the burthen of their own Idiosyncrasie, cannot but be fully satisfied with, without the flying to any such high∣swoln Hypothesis as that Systeme of the World represented in the Silver-Key-Paper, or Pre-existence of Souls,

which is part of the Golden one. So that any farther Solution of the pre∣sent Difficulty, were it not for Hylo∣bares his own fault, and the peculiari∣ty of his own Phancy that still mole∣steth him, were plainly unnecessary and superfluous. How many thou∣sands of sober and intelligent persons have been fully satisfied touching the Accuracy of Divine Providence without any such far-fetch'd Helps?

Sophr.

Which is a shrewd Indicati∣on, that those Arguments, distinct from these more aiery Hypotheses and finely-contrived Phancies, are the more natural strength and arms, as it were, of humane Understanding, (by whose strokes it bears it self up in these profound Mysteries from sin∣king into Infidelity or Atheism;) but those more big and swelled Hypothe∣ses, but as a bundle of Bull-rushes or a couple of Bladders ty'd under the Arms of some young and unskilfull Swimmer.

Hyl.

And I for my part, Gentle∣men, do profess my self such a young

and unskilfull Swimmer in these Depths, and therefore would gladly be supported by the artificial use of these Bladders, that my Melancholy may never sink me to the bottom.

Cuph.

And I commend your wit, Hylobares, that you can so well pro∣vide for your own safety. For I dare undertake that these Bladders are so big, so tough, and so light, that if they be but well ty'd on, a Cow or Oxe may securely swim on them through the Hellespont, or rather through the main Ocean, and never fear drowning.

Hyl.

I thank you for that encou∣ragement, Cuphophron, and shall there∣fore the more earnestly beg of Philo∣theus, that he would use all the Art and Skill he has to tie them on me as fast as possibly he can, (that of Pre∣existence especially, the Reasons and Uses thereof) that the string may never slip nor break, to my hazard of ducking to the bottom.

Philoth.

That I will do, Hylobares•• but on this condition, that you ever

remember that what I do thus firm∣ly fasten on you is yet but by way of Hypothesis, and that you will no longer make use of these Bladders then till you can safely swim with∣out them.

Hyl.

That I do faithfully promise you, Philotheus, in the word of a Gentleman. Wherefore, without a∣ny farther Interruption, I pray you proceed.

Philoth.

To begin therefore where we left.* 1.83 Do you still,* 1.84 Hylobares, ad∣here to that Truth, that free Agents may so hainously misbehave them∣selves, that even according to the Laws of Divine Goodness they may be detruded into the state of Devils and of Hell, and therefore far more easily into a state less deplorable?

Hyl.

That I said, and do still say, is to me a clear case, Philotheus.

Philoth.

Let us then but assume out of the Golden-Key-Paper that which is so clearly contained therein, the Pre∣existence of Humane Souls, and all these black and dark Difficulties that

thus over-cloud your Understanding will instantly vanish.

Hyl.

Why so, Philotheus?

Philoth.

Because supposing Humane Souls were created in the Morning of the World, and in such infinite Myriads, there has been time enough since that for as many and more then hitherto have peopled the Earth, to have transgressed so hainously before their entrance on this Stage, that by a just Nemesis measured and mo∣dify'd by the Divine Goodness it self they may be contrived into the worst and most horrid Circumstances, into the most ••qualid and disadvantageous condition and state of living, that Euistor has produced any example of amongst the most Barbarous Nations.

Hyl.

This reaches the Point home indeed, Philotheus, and does perfect∣ly pull up by the roots all pretension to this last and greatest Scruple, if we were assured of the truth of the Hypo∣thesis.

Philoth.

Why, did not your self call this Dream of Bathynous a Divine

Dream, before I came to make this important use of it? And every Di∣vine Dream is a true Dream. But you serve me just so as Cuphophron did Bathynous. Whiles it seemed to serve his turn to credit Des-Cartes's Philosophy, so long it was a Divine Testimonie; but when it proved con∣trary, then there was little certain∣ty in Dreams. This seems a piece of Levity in you both.

Hyl.

But I hope in my self the more pardonable, O Philotheus, by how much more important a thing it is that the ground of a man's belief of the Goodness of Divine Provi∣dence should be solid and unshaken, then that Des-Cartes's Principles should be deemed a piece of such in∣fallible Wisedome. Cuphophron's vili∣fication of the Dream proceeded out of a partial zeal in the behalf of the Cartesian Philosophy: my distrust of it, out of an excess of desire it should be true. For I must confess, if this one Point in it of Pre-existence ap∣pear to me certainly true, all my

Doubts and Difficulties touching the Moral Evils in the World will sud∣denly melt into nothing. Nay, if I could believe Bathynous his Dream to be a Divine Dream, the first A∣phorism in the Golden-Key-Paper puts all our Controversies to an end, it declaring the Measure of Providence to be the Divine Goodness, which has no bounds but it self, which is infinite. Wherefore it was the most calami∣tous Accident that could ever have befallen the Philosophicall Repub∣lick, that 〈◊〉〈◊〉 two unlucky Asses so rudely broke off Bathynous his Con∣ference with that venerable Sage, who, I surmize, in that intended Discourse would have communicated the Reasons and Grounds of these Conclusions to Bathynous. For true Reason is so palpable and connatural to a Man, that when he findes it, he feels himself fully satisfi'd and at ease.

Philoth.

I commend your Caution, Hylobares, that you are so loth to build great Conclusions upon weak or uncertain Principles. Where∣fore

let me offer to your considerati∣on a Point of which I presume you will acknowledge your self more cer∣tain, that is, The Possibility of the Pre∣existence of the Soul; I demand of you, if you be not very certain of that.

Hyl.

Yes surely I am; I see no re∣pugnancy at all in it.

Philoth.

Then you are not certain but that the Soul does pre-exist.

Hyl.

I confess it.

Philoth.

And uncertain that it does not.

Hyl.

That cannot be denied; it is the same, I think, I granted before.

Philoth.

Therefore, Hylobares, you make your self obnoxious both to Providence, and to my self. To Provi∣dence, in that you bring in uncertain Allegations and Accusations against her, and so soil the beauty and per∣fection of her waies, that are so justi∣fiable where they are perfectly known, by opposing Phancies and Conceits, such as you your self ac∣knowledge you are not certain of. To me, in that you covenanted with

me at the first, never to alledge un∣certain Hypotheses against known Truth.

Hyl.

This is true, Philotheus; you make me half ashamed of my Incon∣stancy. But in the mean time I do not finde my self in that full ease I de∣sire to be, while as well the Pre-ex∣istence of the Soul as her Non-Pre∣existence is an uncertain Hypothesis.

Philoth.

If you cannot finde Divine Providence perfect without it, it is your own fault that, as to your self, to save you from sinking, you do not make use of it as a true Hypothesis. And forasmuch as you finde it so hard to discover Divine Providence to be perfect without it, that is no small Argument that the Hypothesis is true.

Hyl.

I must confess I think it is a sa∣fer Argument then Bathynous his single Dream.

Philoth.

Nay, it were in it self, Hy∣lobares, a solid Argument, supposing Providence cannot well otherwise be salved; as it is for the Copernican

Hypothesis, that nothing else can give a tolerable account of the Motion of the Planets. And I must tell you farther, Hylobares, that this Hypothe∣sis of the Soul's Pre-existence is not the single Dream of Bathynous sleep∣ing in the grass, but was deemed a Vision of Truth to the most awake∣ned Souls in the world.

Hyl.

That's very good news, Phi∣lotheus; for I do not at all affect Sin∣gularity, nor love to finde my self a∣lone.

Philoth.

If the Dream of sleeping Bathynous be a mere Dream, the most famously-wise in all Ages have dream'd waking. For that the Souls of men do pre-exist before they come into the Body, was the Dream of those three famous Philosophers, Pythagoras, Plato, and Aristotle; the Dream of the Aegyptian Gymnoso∣phists, of the Indian Brachmans, and Persian Magi; the Dream of Zoro∣after, Epicharmus, and Empedocles; the Dream of Cebes, Euclide, and Euri∣pides; the Dream of Plotinus, Pro∣clus,

and Iamblichus; the Dream of Marcus Cicero, of Virgil, Psellus, and Boethius; the Dream of Hippocrates, Galen, and Fernelius; and, lastly, the constant and avowed Dream of Phi∣lo Iudaeus, and the rest of the most learned of the Iews.

Cuph.

I pray you let me cast in one more example, Philotheus.

Philoth.

I pray you doe, Cupho∣phron.

Cuph.

The Dream of the Patri∣arch Iacob when he slept in Bethel, and dream'd he saw Angels descen∣ding and ascending on a Ladder that reached from Earth to Heaven; whereby was figured out the Descent of Humane Souls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and their Return from thence to the Aethereal Regions.

Hyl.

O egregious Cuphophron, how do I admire the unexpectedness of thy Invention! This is your Dream of the mysterious Dream of the ho∣ly Patriarch.

Cuph.

And who knows but a very lucky one?

Hyl.

But I pray you tell me, Phi∣lotheus, did any of the old Fathers of the Church dream any such Dream as this?

Sophr.

This is a very becoming and commendable temper in Hylo∣bares, that his younger years will enquire after the Judgement of the ancient Fathers in the Primitive Church touching so important a mat∣ter.

Cuph.

Those Primitive Ages were the youngest Ages of the Church, but the Ages of persons much the same now that were then.

Hyl.

Notwithstanding this flurt of Cuphophron's wit, I beseech you, Phi∣lotheus, satisfie me in the Question I propounded.

Philoth.

This at least, Hylobares, is true, That the Primitive Fathers in the most entire Ages of the Church dream'd not the least evil of this Dream of Pre-existence; the Wise∣dome of Solomon, which expresly as∣serts it, being appointed by them to be read in their publick Assemblies.

Nay, our Saviour himself, when he had a most signal occasion to have un∣deceived the Iews in that Point, if it had been false or dangerous, in the Question touching the man that was born blind, took not the least of∣fence at the supposition. Whence you will the less wonder that either S^t. Austin, Basil, and Gregory Nazian∣zen, were ••avourably affected touch∣ing the Opinion; or that Clemens Alexandrinus, Origen, Synesius, Arno∣bius, and Prudentius, were express Assertors thereof.

Hyl.

This truly, Philotheus, casts me into so great a security from any harm in the Hypothesis, that if you hold on as you have begun, the power of your speech will unavoidably charm me into the same Dream.

Philoth.

You know the worst of it then, Hylobares, that your Minde will be at perfect rest touching the present Difficulty concerning Pro∣vidence. And if Testimonies thus please you, be assured of this, That there was never any Philosopher

that held the Soul spiritual and im∣mortal, but he held also that it did pre-exist.

Hyl.

That is very considerable.

Philoth.

And do not you, Hyloba∣res, hold the Soul of man to be an Incorporeal indiscerpible Substance, a Spirit?

Hyl.

I do, and I thank you that I do so, Philotheus.

Philoth.

How then comes it to pass that you, being of so Philoso∣phicall a Genius, should miss of the Pre-existence of the Soul? For there being no other considerable Opinion in view but Creation, Traduction, and Pre-existence; Creation of pure Souls, and the Infusion of them into impure Bodies, and in such horridly-impure Circumstances as sometimes happens, is a repugnancy to the Purity of God, who is supposed then to create them: but Traduction a derogation and contradiction to the Spirituality and Indiscerpibility of the Soul it self. Wherefore it necessarily remains, that these two being such absurd O∣pinions,

the third must take place, and that the Souls of men do pre-exist.

Hyl.

O Philotheus, that venerable Sage in Bathynous his Sleep could not have argued better then thus, if they had come to conference. I do not dream, but I see with the eyes of my Minde wide open in broad day, the Reasonableness of this Hypothesis, That the Souls of men did exist before they came into these terrestrial Bodies.

Philoth.

And in this Day-light, Hylobares, all your Difficulties do va∣nish touching that part of Provi∣dence that respects the Moral Evils, whose hue seemed so dismall to you out of History, and their permission so reproachfull to the Goodness of God.

Hyl.

They are all vanished quite, and those touching Natural Evils too, so far forth as they respect the Souls of Men.

Philop.

This is a good hearing. We are infinitely obliged to Philotheus for his pains. Are there any more Scruples behinde touching Divine Providence, Hylobares?

Hyl.

Onely those Objections fetch'd from Defects conceived to be in the Administration of Providence.* 1.85 For though we be convinced that all things that are are rightly ordered;* 1.86 yet it may be demanded why there are no more of them, why no sooner, and the like.

Sophr.

Indeed, Hylobares, you seem to me hugely over-curious in such In∣quisitions as these. Is not the whole World the Alms-house of God Al∣mighty, which he had a right to build when he would, and to place us his e∣leemosynary Creatures in it no soo∣ner then he pleased? He does but utisuo jure in all this. And it is an out∣rageous Presumption, to expect that he should not act according to his own minde and will, but according to the groundless enlargements and expansions of our wanton and busie Phancies. So long as we see that the things that are are well and rightly administred, and according to the Laws of Good∣ness and Justice, it is a marvellous piece of Capriciousness to complain,

that such things with the unexcepti∣onable Oeconomie of them began no sooner, nor reach no farther.

Bath.

You speak very gravely and soberly, O Sophron, and that which has very solid sense at the bottom, if rightly understood. For God has no obligation from the Creatures to make them sooner, or more, or lar∣ger, and the like. So that if he had made the World no larger then the vulgar phansy it, a thought sup∣pose above the Clouds, or had stay'd the making of it till a year ago, or had not made it yet, nor ever inten∣ded to make it; he did in all this but uti suo jure, as you speak. But in that he has made it much larger and soo∣ner, to what leading Attribute in God is that to be imputed, O Sophron?

Sophr.

Surely to his mere Good∣ness, Bathynous.

Bath.

You acknowledge then his Goodness the leading Attribute in the Creation of the World, and his Wisedome and Power to contrive and execute what his Will actuated

by his Goodness did intend.

Sophr.

Speaking more humano, so it seems to be.

Bath.

But this is a marvell of mar∣vells to me, That the Goodness of God being Infinite, the effects there∣of should be so narrow and finite as commonly men conceit, if there be no Incapacity in the things them∣selves that thus streightens them. That one small share of the Divine Goodness should be active, but that infinite Remainder thereof, as I may so speak, silent and inactive, is a Riddle, a Miracle that does infinitely amaze me.

Sophr.

O Bathynous, my very Heart-strings are fretted with fear and anxiety, when you plunge us in∣to such profound Disquisitions as these, out of which there is never any hope to emerge. I pray you, Hylobares, ask modestly touching these things. I wonder you are not throughly satisfi'd about Providence already: I am sure I am.

Hyl.

And I desire but to be so too,

Sophron. What will satisfie one man will not satisfie another.

Philoth.

That is very true, Hyloba∣res, which I perceiving, it forced me to mention the Golden Key of Provi∣dence to you. For we do not wan∣tonly and ostentatively produce those Keys, but at a dead lift, when no other method will sati••••ie him whose minde is anxious and solicitous touching the Waies of God; that by these Hypotheses he may keep his Heart from sinking.

Hyl.

It is a very laudable custome, Philotheus, and such as I find the be∣nefit of already. For I find the very first Difficulties of this last and pre∣sent Head I intended to propose, to melt away of themselves in virtue of that light from the Golden Key, I mean that of Pre-existence. For I in∣tended to have propounded it as an Objection against the Goodness of Divine Providence, That, whereas the Soul can live and subsist out of this terrestriall Body, (for so it does after death) she should not be crea∣ted

before this terrestriall Mansion, and enjoy her self before she come into the Body, as well as afterwards. But this Doctrine of Pre-existence has plainly prevented the Objection. A∣nother Objection also, touching the Messias coming into the World so lately, is in my own judgement much enervated by this Hypothesis. For who knows but the Demerits of Humane Souls were such, that it was consonant enough to the Goodness of God, not to communicate the best Religion to the World till that time it was communicated?

Philoth.

That is no inept conside∣ration, Hylobares. But besides, it is a strange Presumption to determine when it is just fit time for Providence to use her strongest Effort for reclai∣ming of straying Souls: And to re∣claim them as soon as they have strayed, is next to the keeping them forcibly from ever straying, which is to hinder a free Agent from ever acting freely. Wherefore seeing the Souls of men were to use their own

liberty, there were certain pompous Scenes of affairs to proceed upon ei∣ther supposition, whether they stood or fell, and not all presently to be huddled up in an instant. And what Light Providence brings out of the Darkness of Sin, I did more particu∣larly intimate unto you in our yester∣day's discourse.

Hyl.

I remember it, Philotheus, and rest very well satisfy'd.

Philop.

To expect that the Messias should have come into the World so soon as Adam had fallen, is as incon∣gruous as to expect the reaping of the Crop the very same day the Corn is sown, or that Spring and Autumn should be crouded into the same months of the year.

Hyl.

This is abundantly plain. And another Difficulty also which I inten∣ded to propose, touching the Plura∣lity of Earths or Worlds, quite va∣nishes: while I contemplate the Pa∣radigm of the World's Systeme in the Silver-Key-Paper, that bears me up as stoutly on the left hand from sink∣ing

as the other Hypothesis on the right.

Bath.

Do you not see, Sophron, that you are worse s••ar'd then hurt? Do you not observe how these great and formidable Difficulties crumble away of themselves, when a judici∣ous eye has had once but a glance in∣to the Truth?

Sophr.

It's well if all will come off so clear.

Hyl.

But there are some little Scru∣ples remaining,* 1.87 Philotheus,* 1.88 partly a∣bout the Extent of the Vniverse, part∣ly about the Habitableness of the Pla∣nets and Earths.

Sophr.

I thought so.

Philoth.

Propound them, if you please, Hylobares.

Hyl.

Whether the Universe be Fi∣nite, or Infinite. For if it be Finite, it is infinitely defectuous, if it may be Infinite.

Philoth.

That's well put in, If it may be; but try whether it may be or no, Hylobares.

Hyl.

How, Philotheus?

Philoth.

Phansie it as Infinite as pos∣sibly you can.

Hyl.

I phansie it absolutely infinite.

Philoth.

Then every Part thereof is infinite.

Hyl.

You mean every denomina∣ted Part, Philotheus; else the num∣ber of parts is onely infinite, not the parts.

Philoth.

I mean the denominated Parts, a third, a fourth, a fifth, &c. But a middle third part is bounded by the Extremes, and therefore the Ex∣tremes themselves are boundable. And consequently when you have phansied the World as infinite as you can, you must be inforced still to con∣clude it finite.

Hyl.

It seems so, if it be not a Fal∣lacy.

Philoth.

Wherefore if the possibi∣lity of an Infinite World be uncon∣ceivable to you, it can be no impu∣tation to the Goodness of Providence if it be found Finite.

Hyl.

But is it found Finite, Philo∣theus?

Philoth.

No Art nor Oracle that I know has declared it so. That not onely the Globe of the Earth but her very Orbit is but as a Point to the Circuit of the nearest fix'd Stars, offers rather toward a detection of the infinite Vastness of the World then of the Finiteness thereof. How vastly distant then are those little fix'd Stars that shew but as scattered Pin-dust in a frosty night? In what immense re∣moves are they one beyond another? O Israel,* 1.89 how great is the House of God! how large is the place of his pos∣session! Great, and hath no end; high, and unmeasurable. They are the words of the Prophet Baruch.

Hyl.

It seems then that the Infinite∣ness of the World is declared by that Oracle rather then the Finiteness thereof.

Philoth.

It is so vastly big, Hyloba∣res, that there is little doubt but that it is as immense as it can be, and that is enough to shew that the Dimensions thereof take their measures from the Divine Goodness. Whence it is clear

that Providence is unexceptionable in this Point.

Hyl.

It is so.

Sophr.

I wish Philotheus come off so well in the other.

Philoth.

Be courageous, O Sophron; we'll doe our best, when Hylobares has proposed it.

Hyl.

That the Silver-Key-Systeme is the true Systeme of the World I am well enough persuaded of,* 1.90 and that consequently it were in vain to object the Solitude of this one Earth in this immense liquid space of the World,* 1.91 whenas this Systeme exhibits so ma∣ny more to our view. For we can no sooner discern our own Earth to be a Planet, but we must therewithall detect also that the rest of the Pla∣nets are so many Earths, as indeed the Pythagoreans did expresly call the Moon our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or opposite Earth.* 1.92 But the Difficulty I come to propound is touching the Habitableness of them, which I suppose will not be deny'd; but then there is this Snare we are caught in, That if we conceive them

to be inhabited by mere Brutes one∣ly, there will be a defect of men to keep good quarter amongst them; but if they be also inhabited with Men, these men will want the means of Sal∣vation; for that they are in a lapsed state is supposed in their becoming ter∣restriall Creatures: either of which is inconsistent with that exquisite Good∣ness of God that is pleaded for.

Philoth.

That's a knotty Problem indeed, Hylobares.

Sophr.

Why do you smile, Philo∣theus? methinks it is a very formi∣dable Question.

Philoth.

I smile at something that extraordinarily pleases me.

Sophr.

I pray you what is it that pleases you so much, Philotheus? I would gladly know it, that I might smile also for company.

Philoth.

It is Sophron's honest and sober solicitude touching the Soluti∣on of the present Difficulty, which so becomingly betrays it self in the very air of his Countenance, and even then when there is least fear of miscarriage.

Sophr.

That were good news, Phi∣lotheus, if it were true.

Philoth.

It is a less Puzzle then that about the Salvation of them of the New-found World upon Earth, I mean those of America, who heard not the least whisper of either Mo∣ses or of Christ till within this Age or two. In what capacity of Salvation were they then, O Sophron, for some thousands of years together, who yet are certainly of a lapsed race? (whenas whether all Souls that enter into thicker Vehicles in any part of the Vniverse be lapsed, is uncertain.) And we cannot deny but that vast Continent has been inhabited, as also the adjacent Islands, all that time, though they heard as little of Christ as they that live in Saturn or the Moon.

Sophr.

That cannot be deny'd, Phi∣lotheus. But you know either your self or some of us has answered this Point already, That those Americans that lived sincerely according to the Light they had, God might impart more to them, and finally in some

extraordinary way or other commu∣nicate the knowledge of Christ to them to their eternall Salvation. For you know a just and honest Credi∣tour, if the Debt be satisfy'd by a Friend, though unknown to the Debtour, yet he will free him from all Suits at Law and Arrests, and what-ever other Troubles or Incon∣veniencies attend a Debtour whose Debts are unsatisfy'd. Whence the Passion and Atonement of Christ might take effect with the sincere A∣mericans, though they knew nothing of the History thereof. And there∣fore being reconciled by the death of Christ,* 1.93 they should be much more saved by his life, as the Apostle speaks.

Philoth.

It is very well and piously argued, O Sophron.

Hyl.

I think so too, Philotheus.

Philoth.

Had I not therefore rea∣son to smile at Sophron, being so well furnish'd to satisfie a greater Diffi∣culty, to see him so hugely confoun∣ded at the less?

Hyl.

But why take you this to be the lesser Difficulty, Philotheus?

Philoth.

Because there is more El∣bow-room for framing of Answers to it. For first, suppose we should af∣firm that all the Earths in the Uni∣verse, besides this of ours, were inha∣bited merely with Brutes; That is no Argument at all against the Divine Goodness, no more then it would be against the accuracy of Policy in a great City to see all the Gaols there∣in devoid of Prisoners, and that they were left to the sole possession of Bats and Cats, of Rats and Mice, and such like Vermine. It were rather a sign of a more exquisite Government and good disposition of the People, that there were now found no such Cri∣minalls amongst them. And for the pretence of having some rational Creatures amongst them to keep good quarter; what rational Crea∣tures are there that rule among the scaly Nations of the vast Ocean?

Hyl.

None, unless Tritons and Sea∣Nymphs.

Philoth.

You may as well phansie Fauns and Satyrs and other Sylvatick Genii to range these Earths supposed destitute of humane kinde, and to superintend their brutish Inhabitants for their good, though at a more re∣mote and careless distance.

Hyl.

As probable as the black Hun∣ter ranging the Forest with his vocal, but invisible, Hounds in Fountain∣bleau.

Euist.

I remember the Story very well, it is recorded in the life of Hen∣ry the fourth of France.

Hyl.

But there being such an in∣finite number of Earths as there is of Stars or Suns, it is incredible, Philo∣theus, that it should be the onely Fate of this Earth of ours to be inhabited with men.

Philoth.

But how do you know, Hylobares, that there is such an infi∣nite number of Earths? For you co∣venanted at first not to bring in mere Suspicions and Surmizes reproachful∣ly to load Providence withall.

Hyl.

But if that innumerable com∣pany

of ••ixt Stars have no Planets dan∣cing about them, that is to say, ha∣bitable Earths, that will be a real re∣proach to Providence indeed, as if Divine Goodness were infinitely de∣fectuous in that Point.

Philoth.

Nay, that were rather an auspicious sign, Hylobares, that the In∣tellectual Orders of Creatures are not so much, or rather so universally, lapsed as they might be conceived to be, and that the Divine Goodness has a more successfull and effectual Dominion over the Universe then you imagined. For as much as the Light exceeds the Shadows, so much do the Regions of Happiness exceed those of Sin and Misery. It is an Aphorism of the Golden-Key-Paper.

Hyl.

I perceive you are prepared to meet one at every turn, Philotheus.

Philoth.

It is but common Civility to meet him that makes towards one. But now in the second place, Hylo∣bares, let us suppose that all the Pla∣nets or Earths be inhabited with rati∣onal Creatures, yet these rational

Creatures may be as specifically di∣stinct as the Earths or Planets they in∣habit, but agree all in Rationality; as the sundry species of Dogs here on Earth agree in Latrability. They having therefore no specifick cognati∣on with the Sons of Adam, what have they to doe with that Religion that the Sons of Adam are saved by? Nay, I adde farther, that these varieties of rational Creatures in the other Pla∣nets, as they all agree with one ano∣ther and with us in mere natural Rea∣son, so they may all disagree from us in this essential Property of being capable of true Religion; no Pro∣perties but those either of the Animal or middle life being essential to them. In virtue whereof they may be good Naturalists, good Politicians, good Geometricians and Analysts, good Ar∣chitects, build Cities and frame Com∣monwealths, and rule over their bro∣ther-B••utes in those Planets, and make as good use of them as we doe; but be as uncapable of the Divine Life, or of being good Citizens of the Hea∣venly

Kingdome, or genuine Sons of God, as the very Brutes they rule over.

Cuph.

O how do I flutter to be ac∣quainted with this kind of People, Hylobares! they are pure Philoso∣phers, I'll pawn my life on't. O that the invention of the Gansaws were once perfected, that I might make my first Visit to our Neighbours in the Moon!

Hyl.

But it would be pretty in the mean time if the Art of Telescopes were so far perfected, that we might discern their shapes and persons di∣stinctly, Cuphophron, and see whether it were worth the while to make a Visit to them, whether they be not a Nation of mere Apes and Baboons.

Cuph.

I dare say, Hylobares, if we could but see these Apes and Ba∣boons through our Telescopes, we should sometimes finde them as busi∣ly tooting through their Tubes at us, as we at them.

Hyl.

That were a rare hit indeed, Cuphophron, that the Sons of the Me∣chanick

Philosophy should be so lucky at Bo-peep,* 1.94 and be able to take a mutuall interview of one another at such a distance. If I could once hear this news, I should presently suspect that those pieces of Ice that I. Metius is said to have contrived first into Te∣lescopes tumbled out of the Moon.

Cuph.

Well, well, Hylobares, you jear all things; but you know not what Time may bring forth.

Hyl.

But in the mean time I am very serious in my conference with Philotheus, which your Raptures have thus interrupted. The scope of whose Discourse on this Point is, to shew that these other Earths may not be inhabited by any other Crea∣tures then such as are essentially un∣capable of true Religion, though he may haply allow them to doe such Venerations (those in the Moon par∣••icularly) to our Earth as the Cerco∣pithecus and Elephant are said to doe to the Moon, and so may exercise a natural Idolatry, and that, it may be, in magnificently-exstructed Templ••s,

even in this utter incapacity of true Religion, and consequently of Sal∣vation; their condition in that re∣spect being much like that of Brutes. Which Hypothesis once admitted, (and it is such as it is hard to demonstrate to be false) the present Difficulty I must confess does quite vanish. But because from the prejudice of Cu∣stome, and habitual experience of our own Earth's being inhabited by Men properly so called, we have such an invincible propension to think the same thing comes to pass in all o∣ther Earths or Planets; I beseech you, Philotheus, ease my thoughts touching their means of Salvation in this state of the Question, if you can.

Philoth.

Those that are saved of them are saved by the same means that the Americans and the rest of the Pagan World, that never had the op∣portunity of hearing of the History of Christ, were or are saved. The Ransome is paid into a very righteous hand, that will not exact the Debt

twice, as Sophron very soberly and ju∣diciously suggested.

Cuph.

Who knows but the Pas∣sion of Christ was intimated to the Inhabitants of those other Earths by the miraculous Eclipse that then hap∣pened, the Sun win••ing to the rest of the World, to give them notice far and wide what was transacting on the stage of the Earth in the behalf of all?

Hyl.

You are a man of rare Devi∣ces, Cuphophron. How came then the Americans not to lay hold on this op∣portunity? For they had no know∣ledge of the Suffering of the Messias, till such time as the Christians brought it thither, and fetch'd away their Gold.

Cuph.

You know it is night with them, Hylobares, when it is day with us; and therefore they missed the in∣formation of that Miracle.

Hyl.

But they might have taken hold then of the miraculous Eclipse of the Moon, which was every whit as prodigious and conspicuous, these

two Luminaries being then in Oppo∣sition, and Christ was crucified about Noon.

Philoth.

Cuphophron's conceit is wit∣ty, but over-slight and humourous for so solemn and serious a matter. The summe of my Solution of this Difficulty, Hylobares, is this: Lapsed Souls, where-ever they are, that re∣cover into Sincerity, are saved as we are saved, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Di∣vine Humanity, or Humane Divinity, of the Son of God: which is the inmost and deepest Arcanum of our Chri∣stian Religion. And it is the Privi∣lege of the Christian World, that they have this Mystery so plainly and di∣stinctly communicated to them by the preaching of the Gospel. But the ef∣ficacy of the said Mystery may be al∣so derived to them that never hear it sound externally and historically to their outward ears. For the Spirit of the Lord passes through the whole Universe, and communicates this My∣stery to all Souls, where-ever they are, that are fitted to receive it, in a

more hidden and miraculous way, such as himself and at what time himself shall please to make use of. This I think the most sober Solu∣tion of the present Difficulty, up∣on supposition that there are any Men properly so called that inhabit those Planets or Earths you speak of. Which, whether there be or no, is uncertain to us; and therefore the Allegation of such Uncertainties a∣gainst certain Testimonies for the ex∣quisite Goodness of Divine Provi∣dence, (as I have often intimated) ought to be esteemed of no value.

Hyl.

I must confess it,* 1.95 Philotheus,* 1.96 and crave your pardon. But I find my very Impertinencies in my confe∣rence with you successfull and edify∣ing. Let me propose to you but one Scruple more, Philotheus, and then I shall give you no farther trouble.

Sophr.

I am glad we are at length so near getting out of the Briars.

Philoth.

I pray you, what is that Scruple, Hylobares?

Hyl.

It is again about the Pre-exi∣stence of the Soul.

Sophr.

Nay, if he go back, Philo∣theus, look to your self; he will come on again with such a career, and give you such a push as you never felt yet.

Philoth.

That cannot be help'd, So∣phron, I must bear the brunt of it as well as I can. Speak out therefore, Hylobares, and tell your Scruple.

Hyl.

My Scruple is onely this, How it can consist with the infinite Good∣ness of God, which you say is the Measure of his Providence, (since that Humane Souls can pre-exist and enjoy themselves before they come into these terrestriall Bodies) that they were created no sooner then cum Mundo condito, which is not six thou∣sand years agoe; whenas they might have enjoy'd themselves infinite mil∣lions of thousands of years before.

Philoth.

If we rightly understand the nature of the Soul, Hylobares, this is no such hard Probleme. For you must understand it may be an es∣sential Property of the Soul, either vitally to actuate some material Vehi∣cle

or other, or else not to act at all. Wherefore it had been a frustraneous thing to create Souls so infinite a space of time before the corporeall World was created, that Hypothesis supposed.

Hyl.

This may be true for ought I know, Philotheus: but admitting it so, it casts me still into an equal per∣plexity touching the Divine Good∣ness, in that she has not thought fit that the corporeall World should be created till within six thousand years agoe, whereas it might have been cre∣ated an infinite time before, and ought so to have been, that Humane Souls might so early come into play, and live and act in their respective Vehicles.

Philoth.

This is something indeed, Hylobares.

Sophr.

Did not I tell you so, Phi∣lotheus? Our Ship is sunk in the ve∣ry Haven, when we were ready to land.

Philop.

Your heart is sunk, O So∣phron, pluck up your spirits, and be of good chear. Is this the ut∣most

of your Difficulty, Hylobares?

Hyl.

It is; cure me but of this Anxiety, Philotheus, and I shall de∣clare my self as sound as a fish, and perfectly freed from all Scruples tou∣ching Divine Providence.

Philoth.

But your self must assist me then in your own Cure. Tell me therefore, Hylobares, why do you think that the World was not cre∣ated till about six thousand years agoe?

Hyl.

That's plain from the Chro∣nologie of Holy Scripture.

Philoth.

But have you no other Argument for it, Hylobares?

Hyl.

None at all that I can tell of, Philotheus.

Philoth.

Why then, Hylobares, the case stands thus. If you heartily ad∣here to the truth of the Scripture, as you ought, I will declare you as sound as a fish; and this intricate discourse about Providence might have been the less needfull. But if in a Philoso∣phicall Wantonness you will not con∣cern your self in the Letter of the

Scripture touching Theorems of Phi∣losophy, you have already declared your self as sound as a Fish.

Hyl.

You have caught me like a Fish in a Net, Philotheus: but I must freely confess I do not perceive my own Soundness yet, unless I should be so unsound as to quit the Scriptures.

Philoth.

That you will never do, if you rightly understand them. For they are most assuredly the Truth of God.

Hyl.

But how does this Truth con∣sort with his Goodness, whenas it de∣clares to us that the World has conti∣nued but about these six thousand years?

Philoth.

This Earth and Heaven that the Conflagration is to pass upon assuredly commenced no longer ago, Hylobares. But I pray you how high would you have the Commencement of the World to begin, and in what order, that it may fill out the measure of that Idea of Goodness which you would have its Continuation stretch'd upon?

Hyl.

I would have it begun no soo∣ner then it was possible, which is infi∣nite Myriads of years sooner then it began.

Philoth.

Well then, Hylobares, be∣gin it as soon as you will in your Phi∣losophicall way, and in what order you will, and see what will become of it. You young men are marvellously wise.

Cuph.

O that I had Hylobares his Province now! what rare work could I make of it?

Hyl.

I prithee, Cuphophron, take it. I know thou wilt manage it nimbly and wittily.

Cuph.

Cartesianly enough, I warrant thee, Hylobares; you shall see else if I do not. And I will smartly say at first, That the World was to begin so soon as God was, his Omnipotency being coeternall to himself; and therefore what-ever he could pro∣duce in any moment, he could pro∣duce as soon as he was, which was from everlasting. Wherefore the Matter might have been created from

everlasting, and, having a due mea∣sure of Motion imparted to it, might within a little time after have fallen into the contrivance of Vortices and Suns, according to the description of the Cartesian Philosophy; that is, say I, Mechanically, with Des-Cartes, but Bathynous Spermatically, from an old Pythagorick Dream in a Wood. But it is not material now which way it was. For whether way soever, in process of time, after these Suns had shone through the Universe with a ••ree Light, some of them being inve∣loped with Spots grew perfectly o∣pake, and being suck'd in by their neighbour-Vortices became Planets or Earths.

Euist.

These are,* 1.97 it may be, those extinct Suns or cold Suns that Parme∣••ides the Pythagorean taught, adding also, that men were generated out of the Sun; meaning surely these extinct or cold ones, that were turned into Earths or Planets.

Cuph.

That's a pretty Observation, Euistor.

Hyl.

I, and an handsome confirma∣tion also of Bathynous his Dream, that the Rise of the World was not mere∣ly Mechanicall, but Spermaticall or Vi∣tal; this Parmenides being a Pythago∣rean. But this is not the present busi∣ness. I pray you return to your Pro∣vince, Cuphophron, and bring things to a conclusion.

Cuph.

The conclusion is manifest of it self: That if the World did not commence so early as I have descri∣bed, sith it was possible it might doe so, (but infinite Myriads of years la∣ter,) that the infinite Goodness of God is not the Measure of his Provi∣dence, but that he has been infinitely less good then he might have been to the World and to humane Souls, if they have continued but six thousand years.

Sophr.

This is smart indeed, Cupho∣phron.

Cuph.

I love what I take upon me, Sophron, to doe it thoroughly and smartly. What say you to this, Philo∣theus?

Philoth.

I say you have charged stoutly and home, O Cuphophron; but I shall make the force recoil again upon your own breast, if you will but freely and ingenuously answer to what I demand.

Cuph.

I shall, Philotheus.

Philoth.

Was there not a first six thousand years of Duration from the beginning of the World, supposing it began so timely as you have descri∣bed?

Cuph.

According to my Hypothesis it began from everlasting, and there∣fore the numbring of years from this time to that will have no exitus. We shall never come to the first six thou∣sand years.

Philoth.

That's true, O Cuphophron; but you answer craftily, and yet you plainly imply that there was a first six thousand years, though we cannot come at them: but that is because we begin at the wrong end. By the same fallacy you may conclude that there is not a last six thousand years, beginning your account from everla∣sting,

as you call it, because your numbring will finde no Exitus to us. And yet we are, suppose at this mo∣ment, in the last moment of the last six thousand years; and so we shall be alwaies of some last six thousand, or at least have been so in such divisions.

Cuph.

That cannot be denied.

Philoth.

Wherefore, Cuphophron, pitch your animadversion on the right end, that is to say, on the beginning of this infinite Duration, as you phansie it, I mean, on that Intervall of time wherein all the whole Uni∣verse was either lucid or transparent, there being nothing but Suns then ac∣cording to your Cartesian Hypothesis, no Earths or Planets: was that time infinite?

Cuph.

I must confess it seems to me incredible that it was so. Methinks within less then an infinite Series of time some of the Suns should be in∣veloped with Spots, become Comets, and afterwards Earths or Planets.

Philoth.

Well then, if that Inter∣vall of time was finite, it had a finite number of six thousand years.

Cuph.

Of six thousand years re∣peated, you mean, Philotheus.

Philoth.

I mean so, and would from thence infer, that there is most evi∣dently therefore in that finite Inter∣vall a first six thousand years as well as a last.

Cuph.

It seems impossible to be o∣therwise. But well, what of all this, Philotheus?

Philoth.

Let us phansie now our selves, O Cuphophron, or any other rational Beings, Philosophizing at the end of those first six thousand years immediately succeeding the most early Commencement of the World that was possible, (for you pitched as high as possibly you could) and entertaining themselves with the very discourse we are now upon; would not they with your self notwithstanding conclude, that the World might have been made an infinite Series of time sooner?

Cuph.

Not if they knew it (as we suppose it) made as soon as possibly it could be.

Hyl.

Very well answered, Cupho∣••hron.

Sophr.

It is too well answered. This Cuphophron has a mischievous wit with him when he is set upon't.

Cuph.

I told you, Sophron, I love to doe all things smartly.

Philoth.

I pray you doe, Cupho∣phron, and tell me farther, whether the Ancient of days was then but of six thousand years continuance; and whether those Disputants we speak of, unless it had been told them by Divine Revelation that the World began as soon as it could, would not confidently have conceived it might have begun an infinite Series of time before; and, lastly, whether we knowing by Divine Revelation that the World began about six thousand years ago, it may not for all that have commenced as soon as possibly it could; and God, who is Omnipo∣tent, could as early create Planets as Suns or Stars, and order all things as he is said to doe in six days Crea∣tion, or as we finde them to be at this day.

Hyl.

Answer, Cuphophron: why do you gape and stare, and scratch

your head where it itches not?

Cuph.

I pray you, Hylobares, take your Province again, if you will, and manage it your self: I have enough of it.

Hyl.

Why, what's the matter, Cu∣phophron?

Cuph.

I am confounded.

Hyl.

I am convinced.

Cuph.

Convinced afore-hand, I warrant you, at all adventures, be∣fore Philotheus has made any Conclu∣sion. What would he infer from all this?

Philoth.

That though with the Ho∣ly Scriptures we admit, as all Ortho∣dox people do, that the World was created but about six thousand years ago, yet, for ought we know, it was created as soon as it could; and there∣fore Hylobares his Allegation, of the Possibility of the World's being cre∣ated an infinite Series of time soon∣er, is of no validity against our As∣sertion of the exquisite Goodness of Providence, which I have contended for all this time.

Hyl.

I, and your's is the Victory, O

admired Philotheus,* 1.98 but mine the Tri∣umph.* 1.99 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉!

Philop.

What's the matter with Hylobares, that he raps out Greek in this unusual manner? What is it that he says, Euistor?

Euist.

It is a broken Sentence of a transported Barbarian in Aristopha∣nes. O how am I pleased! how am I de∣lighted! how am I rejoyced, and could even dance for joy!

Philop.

I suppose Hylobares speaks better Greek then you English, or else its as barbarous and rude as the Bar∣barian himself.

Euist.

I know what you mean, Phi∣lopolis, I humour'd it on purpose to the Barbarian's Greek. I am rejoiced is as good English as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Greek, if we will believe the Criticks.

Hyl.

Euistor is got to his sapless Criticks again; but I am brim-full of the pleasure of important Things and Notions. O happy Philopolis, that brought us to this Conference! O thrice-blessed Philotheus, that has so divine a Gift of easing the minds of

the serious in their anxious Perplex∣ities about the most concerning Mat∣ters!

Philop.

I am glad Philotheus has wrought so great a Cure.

Hyl.

A Cure, Philopolis? it is more then a Cure. I am not onely at perfect ease touching all Doubts a∣bout Divine Providence, but in an ineffable Joy and Ecstasie, rapt into Paradise upon Earth, hear the Musick of Heaven, while I consider the Har∣monie of God, of Reason; and the V∣niverse, so well accorded by the skil∣full voice of Philotheus. How light∣some is my Heart, since my minde has been eased of these Perplexities! how transported are my Spirits, how triumphant and tripudiant, that I am ready even to skip out of my skin for Joy!

Cuph.

If you be so dancingly merry, Hylobares, you would doe well to call for a fit of Musick: I have provided an Instrument almost as high as your Raptures. Musick joyn'd to this mood will put you upon a rare pin indeed.

Sophr.

Hylobares wants no aid for the increase of his Joy, but rather for the regulating of it. For in my apprehension he is in a very great E∣motion of minde.

Philoth.

Melancholick persons are sometimes in such a condition upon such like occasions; Truth being to the eye of the Soul what Beauty is to that of the Body, very transporting.

Sophr.

I believe a solemn Lesson on the Theorbo would finely compose him, and Bathynous I know has skill on that Instrument, and can sing to it.

Philoth.

You say right, he can. I pray you, Bathynous, give us a cast of your Skill.

Bath.

I am a very sorry Musician, to venture to sing in such company. I sing sometimes and play to my self in the dark some easie Songs and Les∣sons, but have not the confidence to think others can be pleased with such mean Musick.

Cuph.

You may play and sing in the dark here too, Bathynous, if you will. The Moon's light comes not so plen∣tifully through the Leaves of the Ar∣bour

as to discover whether you blush or no, in case you should be out. Come, I pray you, be confident. I'll reach you the Theorbo.

Philop.

I pray you, Bathynous, let's hear what you can doe. I know it will be gratefull to Hylobares.

Hyl.

I shall like a Song of Bathyno∣us his chusing; I know it will not be impertinent to our present purpose.

Bath.

It's an excellent Theorbo, Cu∣phophron: It deserves a more skilfull Hand to touch it then mine. How sweet and mellow, and yet how ma∣jestick, is the Sound of it!

Hyl.

O how that Flourish charms my Spirits! You have a very good Hand on the Lute, Bathynous.

Bath.

I'll sing you a good Song, Hylobares, though I have but a bad Hand, and a worse Voice: and it shall be out of your own beloved hob∣bling Poet, The Philosopher's Devotion.

Hyl.

None better: I pray you let us hear it.

Bath.

Sing aloud,* 1.100 His Pr••••••e rese••rse Who 〈◊〉〈◊〉 m••••e the Vnivers••.* 1.101

He the boundless Heaven has spred, All the vital Orbs has kn••d; He that on Olympus high Tends his Flocks with watchfull Eye, And this Eye has multiply'd, 'Midst each Flock for to reside. Thus as round about th••y stray, Toucheth each with out-stretch'd Ray. ••imbly they hold on their way, Sh••ping ••ut their Night and Day. Summer, Winter, Autumn, Spring, Their inclined Axes bring. Never slack they, none respires, Dancing round their Central Fires. In due order as they move, Echo's sweet be gently drove Thorough Heav'n's vast Hollo••ness, Which unto all corners press; Musick that the heart of Jove Moves to Ioy and sportfull Love, Fills the listening Sailors ears Riding on the wandring Sphears. Neither Speech nor Language is Where their voice is not transmiss. God is good, is wise, is strong, Witness all the Creature-throng; Is confess'd by every Tongue. All things back from whence they As the thankfull Rivers pay (Sprung, What they borrowed of the Sea. Now my self I do resign: T••ke me whole, I all am t••in••

Save me, God, from Self-desire, Death's pit, dark Hell's raging Fire, Envy, Hatred, Vengeance, Ire: Let not Lust my Soul bemire. Quit from these thy Praise I'll sing, Loudly sweep the trembling String. Bear a part, O Wisedom's Sons, Freed from vain Religions. Lo, from far I you salute, Sweetly warbling on my Lute. India, Aegypt, Arabie, Asia, Greece, and Tartarie, Carmel-Tracts and Lebanon, With the Mountains of the Moon, From whence muddy Nile doth run, Or where-ever else you wone, Breathing in one vital Air, One we are, though distant far. Rise at once, let's sacrifice Odours sweet, perfume the Skies. See how Heav'nly Lightning fires Hearts inflam'd with high Aspires! All the substance of our Souls Vp in clouds of Incense rolls. Leave we nothing to our selves, Save a Voice; what need we else? Or an Hand to wear and tire On the thankfull Lute or Lyre. Sing aloud, His Praise rehearse Who hath made the Vniverse.

Hyl.

Your Judgement is very sound,

O Sophron; this solemn Lesson on the Theorbo did not so much increase my Passion of Joy, as regulate, establish, and fix it. Methought I was placed in the third Heaven all the while I heard so sweet an Instrument, so live∣ly a Voice, and so exalted Philoso∣phy and Morality joyn'd together in one Harmony.

Cuph.

You was a very great way off then, Hylobares, if you mean the Cartesian third Heaven.

Hyl.

I mean an higher Mystery, Cuphophron. A man may be in the Car∣tesian third Heaven, and yet be as sil∣ly a fellow as I was before I confer∣red with Philotheus.

Philop.

You are the most rapturous and ecstaticall Company of people that ever I met with in all my life; a kind of Divine Madness, I think, rules amongst you, and the efficacy of your Converse is able to make o∣thers mad for Company. I am sure when Philotheus comes to my beloved Theme, if he manage it with the like success he has done this, it will ha∣zard my being at least inwardly as

much transported as Hylobares. Which I would willingly try to morrow more timely in the afternoon, betwixt three and four of the Clock, because my oc∣casions will call me next day out of Town.

Philoth.

I am sorry to hear of your so sudden departure, Philopolis; but we shall not fail at that time you ap∣point to give you the meeting here.

Sophr.

And I hope Philotheus will manage your Theme,* 1.102 Philopolis,* 1.103 with a more steddy and secure Success then that of Hylobares. For the truth is, I have had many an aking Heart for you all in this doubtfull Dispute; your Hardiness seeming to me as re∣provable as theirs who, when they may securely stand on the firm Land, or safely pass over a strong-built Bridge, will chuse to commit them∣selves to some weather-beaten Cock∣boat, when the Winde is very rough and the Waves high and tossing, one∣ly out of a careless Wantonness, or desire to conflict with Danger. Me∣thought ever and anon I saw the Boat r••ady to ••opple over, and your selves

put to swim for your lives, or drown.

Philop.

But Providence did mar∣vellously assist her so earnest and af∣fectionate Advocate, O Sophron.

Sophr.

She did, and I heartily con∣gratulate your safe arrivall to Land.

Cuph.

But this is but a dry and inef∣fectual Congratulation, O Sophron. Come, begin to them in a Glass of good Canarie, to comfort their chill hearts after the perill of this Ship∣wreck and sad Sea-storm. Hold, I'll open the Bottle.

Hyl.

Stay your hand,* 1.104 O Cuphophron.* 1.105 There's none so chill or cold at heart as you imagine. I am sure I am all Joy and Warmth without the help of any such Liquour.

Cuph.

It may be you are over-hot, Hylobares; Sack is good even in Fe∣vers, and it is not unlikely but that a Glass of it may cool you.

Hyl.

All the heat that I have at this time, be it never so much, is so sacred and divine, that I will not di∣minish it in the least degree upon any pretense.

Philop.

I pray you, Cuphophron, keep

your Bottle entire till another time. I perceive it is now utterly needless, and your Liquour is too good to be cast away in vain.

Philoth.

We all overflow with such Joy, O Cuphophron, as no ter∣restriall Wine can procure, nor in∣crease, nor ought to diminish.

Euist.

Indeed I think we doe, Phi∣lotheus; I would not drink a Glass of Sack now, no not for forty pounds.

Cuph.

I have not the luck of it at this time to contribute to the plea∣sure of this excellent Company in any thing, my Wine it self being as rejectaneous as my Reasonings.

Hyl.

O dear Cuphophron, be not you solicitous touching these things. I'll assure you, your performance was marvellous noble, and worthy the great Parts and Wit of Cuphophron.

Cuph.

It's a comfortable circum∣stance, that the censure of Hylobares is so favourable, whose humour is to abuse in me what-ever is or is not abuseable. But I profess to thee, Hy∣lobares, I was never so confounded in all my life as in that point of the

World's possibility of being created from everlasting. I am perfectly puz∣zled in it to this very day.

Hyl.

Why, I prithee, Cuphophron, how many hours, or rather minutes, is it since that confusion first surpri∣zed thee?

Cuph.

My minde has been so jum∣bled betwixt Time and Eternity,* 1.106 that I think I can speak sense in neither.* 1.107 What a marvellous thing is this, that God, who was Omnipotent as soon as he was, and who was from all Eter∣nity, and could create Suns and Vor∣tices within a moment that he was Omnipotent, yet should not be able to create the World so soon, but that there would be an Eternity of Du∣ration necessarily conceivable before the World's Creation?

Bath.

Yes, Cuphophron, and this marvellously-anticipating Eternity is the proper and necessary eternal Du∣ration of God, which nothing can reach or exhaust; as that inmost Ex∣tension or Amplitude which will neces∣sarily remain after we have imagined all Matter, or what-ever else is re∣moveable,

removed or extermina•••• out of the World, is to be look'd 〈◊〉〈◊〉 no as the permanent Expansion or 〈◊〉〈◊〉 of the radical Essentiality 〈◊〉〈◊〉 God.

Cuph.

This is obscurum per obscuriu•••• Bathynous; but doubtless it is an highly-Metaphysicall Point, and a 〈◊〉〈◊〉 ought to muster up all his Metaphys••••∣call forces that would grapple with 〈◊〉〈◊〉 This is a noble game for me alone 〈◊〉〈◊〉 my self to pursue in my Arbour.

Philop.

Or on your Pillow, Cupho••••phron; for it is very late. And there•• fore, courteous Cuphophron, we'll 〈◊〉〈◊〉 you Good night.

Cuph.

You say well, Philopolis, 〈◊〉〈◊〉 will not be amiss to consult with one's Pillow, as the Proverb is, and ••leep upon't.

Philop.

Gentlemen, you'll remem∣ber the appointed time to morrow.

Philoth.

We will not fail you, Phi∣lopolis.

The end of the Third Dialogue.

FINIS.

Notes

• * 1.1

  I.
• * 1.2

  Conjectures touching the Causes of that Mirth that the Meeting of some per∣sons natu∣rally excite in one an∣other.
• * 1.3

  Polyhist. c. 15.
• * 1.4

  ••e situ Or∣bis l. 2. c. 2.
• * 1.5

  II.
• * 1.6

  Hylobares his Relapse into Dis∣settlement of minde touching Providence, with the cause there∣of.
• * 1.7

  III.
• * 1.8

  Paucity of Philoso∣phers no ble∣mish to Di∣vine Provi∣dence.
• * 1.9

  IV.
• * 1.10

  Reasons in gen••ral of the gross Deformity in the Re∣ligions and Customs of the Savage Nations, as also of the variety of this Defor∣mity in Manners & Customs.
• * 1.11

  V.
• * 1.12

  Of the ••ar∣barous Cu∣stome of g••∣ing naked.
• * 1.13

  VI.
• * 1.14

  Of the ri∣diculous Deckings and Ado••¦nings of the Bar••••∣rians.
• * 1.15

  VII.
• * 1.16

  T•••• Law∣leness of the Barba∣rians and their gross Extrava∣gancies touching Wedlock apologized for by Cu∣phophron, Advocate-general for 〈◊〉〈◊〉 P••y∣nims.
• * 1.17

  VIII.
• * 1.18

  Of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the men of Arcla∣dam that lie in Child∣bed for their Mives.
• * 1.19

  De Region. Orient. l. 2. c. 41.
• * 1.20

  IX.
• * 1.21

  Of the Pa∣gans Cru∣elty to their Enemies, and inhu∣mane Hu∣manity to their Friends.
• * 1.22

  Var. Hist. l. 4. c. 1.
• * 1.23

  X.
• * 1.24

  〈…〉〈…〉
• * 1.25

  De Region. Orient. l. 1. c. 54.
• * 1.26

  XI.
• * 1.27

  The Carai∣amites murtheriag good men to seize on their Ver∣tues.
• * 1.28

  XII.
• * 1.29

  Of the An∣thropopha∣gi or Can∣nibals.
• * 1.30

  XIII.
• * 1.31

  Of the A∣theism and the Poly∣theism of the Barba∣rians.
• * 1.32

  XIV.
• * 1.33

  Of their Men-Sa∣crifices.
• * 1.34

  XV.
• * 1.35

  Of their worshi••∣ping the Devil.
• * 1.36

  XVI.
• * 1.37

  Of their sacrificing men to the Devil.
• * 1.38

  Hist. Ind. lib. 5. c. 14.
• * 1.39

  Hist. Ind. lib. 5. cap. 9.
• * 1.40

  XVII.
• * 1.41

  Of Self-Sacrificers.
• * 1.42

  XVIII.
• * 1.43

  The meaning of Provi∣dence in per∣mitting such horrid Usa∣ges in the World.
• * 1.44

  XIX.
• * 1.45

  The Mad∣ness of the Priests of the Pagans.
• * 1.46

  2 Thess. 2. 11, 12.
• * 1.47

  Apoc. 13. 6.
• * 1.48

  XX.
• * 1.49

  Of their Religious Methods of living in or∣der to fu∣ture Hap∣piness.
• * 1.50

  XXI.
• * 1.51

  Of their Opinions touching the other State.
• * 1.52

  XXII.
• * 1.53

  The u••suc∣cessf••lsess of Cupho∣phron's Advocate∣ship hither∣to in ref••∣rence to the ••as•• of Hylobares his P••rple••∣ities.
• * 1.54

  XXIII.
• * 1.55

  Severall Considerati∣ons to make us hop•• that the state of the World may not be so bad•• as Melancholy or History may repre∣sent it.
• * 1.56

  The First Considera∣tion.
• * 1.57

  The Second Considera∣tion.
• * 1.58

  The Third Considera∣tion.
• * 1.59

  〈…〉〈…〉
• * 1.60

  The Fifth Considera∣tion.
• * 1.61

  〈…〉〈…〉
• * 1.62

  The Seve••th Considera∣tion.
• * 1.63

  The Eigh••h Co••sidera∣tion.
• * 1.64

  XXIV.
• * 1.65

  E••ce••lent Instances of Morality even in the most barba∣rous Nati∣ons.
• * 1.66

  The Ninth Considera∣tion.
• * 1.67

  The Tenth Considera∣tion.
• * 1.68

  The last Considera∣tion.
• * 1.69

  XXV.
• * 1.70

  Cupho∣phron's ••a∣pturous Rea∣sons why God do••s not dissolve the World, notwith∣standing the gross Mis∣carriages in it; with Hylobares and So∣phron's so∣lid A••imad∣versions thereon.
• * 1.71

  XXVI.
• * 1.72

  Hylobares as yet u••sa∣ti••fy'd tou∣ching the Goodness of Provi∣dence, by reason of the sad Sce••e of things in the ••orld.
• * 1.73

  XXVII.
• * 1.74

  A•• Hypo∣thesis that will secure the Good∣ness of Provi∣dence, were the Scene of t••i••gs on this Earth ten times worse then it is.
• * 1.75

  In Soma. Scip. lib. 1. cap. 3.
• * 1.76

  XXVIII.
• * 1.77

  Bathynous his Dream of the two Keys of Provi∣dence, con∣taining the above-men∣tioned Hy∣pothesis.
• * 1.78

  Deut. 34. 7.
• * 1.79

  XXIX.
• * 1.80

  His being so rudely and forcibly a∣waked out of so Diviac a Dream, ••ow co••••i∣stent with the Accu∣racy of Pr••∣vide••ce.
• * 1.81

  XXX.
• * 1.82

  That that Divi••e Per∣sonage that appeared to Bathynous was rather a Favou••er of P••tha∣gorism, then Cartesia∣nism.
• * 1.83

  XXXI.
• * 1.84

  〈…〉〈…〉
• * 1.85

  XXXII.
• * 1.86

  Severall Objections against Pro∣vidence, fetched from Defects, answered partly out of the Gol∣den, partly out of the Silver-Key-Pa∣per.
• * 1.87

  XXXIII.
• * 1.88

  Di••ficulties touching the Extent of the Uni∣••e••s••.
• * 1.89

  Bar. 3. 24, 25.
• * 1.90

  XXXIV.
• * 1.91

  Difficulties touching the Habitable∣ness or Un∣habitable∣ness of the Planets.
• * 1.92

  Arist. de Coelo, lib. 2. c. 13.
• * 1.93

  Rom. 5. 10.
• * 1.94

  Des-Car∣tes his Di∣optr. cap. 1.
• * 1.95

  XXXV.
• * 1.96

  That though the World was created but about six thousand years ag••••, yet, for ought we know, it was created as soo•• as it could be.
• * 1.97

  Diog. La∣ert. in vita Parmen.
• * 1.98

  XXXVI.
• * 1.99

  Hylobares his excess of Ioy and high Satis∣faction tou∣ching Pro∣vidence, from the Discourse of Philothe∣us.
• * 1.100

  XXXVII.
• * 1.101

  〈…〉〈…〉
• * 1.102

  XXXVIII.
• * 1.103

  The Ha••••r•• and Success of t••e f••••e∣going Dis∣••o••••se.
• * 1.104

  XXXIX.
• * 1.105

  The Prefe∣rence of In∣tellectual Joy before tha•• which is Sensual.
• * 1.106

  XL.
• * 1.107

  That there is an ever∣anticipa∣tive Eter∣nity and inextermi∣nable Am∣plitude that are proper to the Deity onely.