Bentivolio and Urania in four bookes / by N.I. D.D.

A PREFACE TO THE READER.

I Must begin this Address with an Excuse, and crave pardon for a Mistake in the close of the Fourth Book of this History; which was oc∣casion'd by a Report that Bentivolio and U∣rania, with the rest of their Companions, after their Departure from Phronesium, went im∣mediately to the Higher Theoprepia: but I am inform'd since by an intimate Friend who dwelt some time in that Country that they made a stay at Theander's House in the Borders of the Lower Theopre∣pia, being engag'd to it by the Charming Conversation of the two Vertuous Sisters, Theonoe and Irene. Whilst they stay'd there, Bentivolio and his Brother understanding by two Gentlemen who came upon a Visit to Theander's Daughters, that the brutish The∣riagene had barbarously depriv'd Alethion of his Kingdom; they found themselves very unwilling to return home till they had endea∣vour'd the Restauration of that Excellent Prince. As the Design was worthy of their Generous Souls, so they thought it feasible by the Assistance which they hop'd to obtain from the King of Theoprepia.

After I had receiv'd this Intelligence, I thought it was necessary to correct the fore-mention'd Errour; I look'd upon my History as im∣perfect without this Addition, and 〈◊〉〈◊〉 that it might be no un∣pleasing Diversion to some Readers to understand the Life of Ale∣thion, to know the Accidents which happen'd to the Noble Travellers before their return to their own Country, and to reade those Discour∣ses which pass'd between Bentivolio and other very worthy Persons concerning Arguments which I think to be of as great Import as any in which Humane Wit employs it self. In some places I have brought

them in defining the Nature of true Happiness, in some asserting the Existence of a Deity, in others attempting the Vindication of Divine Providence. Sometimes they undertake to shew the Vanity of this present Life, and the true Use of that short Time by which our Continuance in this World is limited. Some∣times you will hear them exploding vain 〈◊〉〈◊〉 to Revelati∣ons in Matters of Religion, and at other times demonstrating the Eternal Nature of Vertue; and in some Leaves you will reade what they said when they endeavour'd to prove the Immortality of Hu∣mane Souls: besides some other Subjects very considerable to all serious Persons, which I have endeavour'd to put into handsome Dres∣ses, both knowing that they are worthy to be 〈◊〉〈◊〉 with the most in∣dustrious Art, and also hoping that they would adde grace to my Book whilst I treated concerning them.

I thought also it would not be unacceptable to insert a short Story of the Life, and to give a brief Synopsis of the Sacred Doc∣trine, of our dearest Saviour: To which I have added also a Vindication of his Incomparable Gospel, to discharge it from the Impudent Cavils of those who undervalue the Holy Scripture, not because they have much Wit, but because they are Ignorant of those Perfections for which it is not only Justifiable, but Admirable; as they have been told not long since by a Gentleman deservedly ho∣nour'd for Wit, Vertue and Learning.

In asserting the fore-mention'd Verities I found reason to be more prolix, and shorter in the Historical Narrations; which though they are in most parts Parabolical, and so not unuseful to those who will under∣stand them, yet they being not the Principal parts of my Discourse, I thought less care was requisite to compose them.

If any Curious Reader ask, But why all this? Really I can only say that it was partly to give an account of my Time to Almighty God, to doe honour to the Gospel of our Lord and Saviour, to serve the Lovers of Truth and Goodness; and partly to entertain my own Mind. If Tully pretended this as a Reason of his writing Books, Nos au∣tem qui non tantum roboris habemus ut Cogitatione taci∣tâ à solitudine abstrahamur, ad hanc scribendi operam omne studium curám{que} convertimus; I hope I may use the same Excuse, especially since I am very much satisfied that I could not employ those quiet Hours which I gain from the troublesome Affairs of

Humane Life to better purposes then those which I have mention'd. What good man can dissent from him who, amongst some Extrava∣gancies, hath recorded this noble Speech, Il ne faut pas douter * 1.1 que ce ne soit 〈◊〉〈◊〉 usage le plus honorable que nous leurs sçau∣rions donner; & qu' il n' est occupation ny dessein plus digne d' un homme Chrestien, que deviser par toutes ses estudes & pen semens à embellir, estendre & amplifier la ve∣rité de sa creance? i. e. There is not an Employment more honou∣rable for a Man or more worthy of a Christian, then those studious Endeavours by which we embellish Religion, and advantageously re∣commend the Truth of it to the World. I cannot but think that what Ion said of his Attendance at Delphi, may be much more 〈◊〉〈◊〉 applied here;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

or what the Priestess call'd her services,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.3

Which in English speaks thus,

My Task is noble, Phoebus me commands To wait where the Oraculous Tripos stands. I serve no Mortal, but that God whom all The World doth justly their great Patron call. This Holy Office is Ambition's Height; To serve is Honour, and to work Delight.

What can be more congruous to our Nature, if we know our selves, then this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to devote our Time to the service of God, and (which he values as one of the chief Sacrifices which we can offer to him) to direct our Actions to the Melioration of Mankind? I look upon the World as a great Temple whose Doors are open day and

night, in which some do continually sing Hymns in the Praise of the Eternal King who is the Creator of it: It becomes all Excellent Spi∣rits both to bear a part in that Divine Song themselves, and to use their best Art to bring others into that Holy Chorus. How far these Papers may conduce to so good a Purpose, I cannot tell; but I have made them as perswasive as I could. That for which I have * 1.4 been chiefly sollicitious is that they may please 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as are fit to determine concerning Wisdom, and who have heartily concern'd themselves for the Interests of Vertue: and if this Expectati∣on be not frustrated, I shall think my self 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have perform'd the greater part of my Task; and for other mat∣ters I think my self able to pass unconcern'd through little Censures.

In this short Prologue I think it will not be impertinent to make a particular Address to Atheists, Epicureans and Scepticks. I have many Reasons to fear that I shall not convert Atheists: I know that such as dispute with that sort of men do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contend with the Arrogant and argue with such as are hard to be convinc'd: but since their Infide∣lity is conquerable, I have done my endeavour; and if the Application prove not effectual, yet I hope they will find no just cause to be offend∣ed at my Charity, if any such shall happen to reade this Book. If I have us'd any sharp Expressions in the Reproof of their Unbelief, or endeavour'd to cast Disparagement upon their Principles; they will not have Reason to be angry if they consider the Greatness of that Interest which I defend, and remember that the Ancient Philosophers spoke at a far higher Rate; the boldness of whose Philosophick Zele I have fol∣low'd at a very remote distance.

Plotin the chief of the Platonists pronounceth rooundly, that the Denial of an All-wise Creator is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.5 so Irrational that it can be approv'd by none but those who have neither Understanding nor Sense. Arria∣nus, in a great Indignation against such as could not discern God by * 1.6 his Providence, breaks out into these passionate words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. O God, one of thy Creatures is enough to disco∣ver thy Providence to a modest and thankful Person; those who have consider'd many of them, and yet do not acknow∣ledge

a Creatour, are guilty of a stupid Impudence, and (as he saith in another place) are 〈◊〉〈◊〉 of a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.7 they have lost their Discerning Faculty, and so can∣not perceive; or are infected with Ingratitude, and will not acknowledge a God. Cicero having made use of the Admira∣ble Courses of the Orbs as an Argument to evince a Deity, says, 〈◊〉〈◊〉 * 1.8 qui vacare mente putat, is ipse expers mentis habendus est, * 1.9 &c. He which is not sensible of a Divine Mind so fairly represented, is so devoid of Understanding himself that he knows nothing.

Many others whom it is needless to cite have us'd Expressions of the same nature; who, though they were not so enrag'd with the base∣ness of Atheists as Moxus was, who drown'd the Crambians because they did not worship any God, yet being inflam'd with a sober Zele they made use of words which were justly reprochful, and con∣demn'd them as most unworthy Persons for attempting to extinguish the noblest sense of our Souls, and to eradicate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.10 the Ancient Faith of Mankind, that Natural Belief which is planted in all Reasonable Souls, and to overthrow the strong and everlasting Foundation of Vertue. Who can just∣ly blame their Heat, when they did only oppose such as do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, insolently affront the common Faith? For my own part, I must say that whilst the whole World exhibites Arguments in the behalf of God, and all the Creatures proclaim a Deity echoing to one another with loud Acknowledgments; I cannot but wonder that the morose 〈◊〉〈◊〉 should not be pleas'd with this In∣tellectual Harmony: whilst he stops his Ears, and with a surly voice denies the Truth which is so generally affirm'd, he makes me think of the dull-sounding Drone in a Bag-pipe, for when the higher Notes de∣light the Ear with various Harmonies, being pleasantly referr'd to one another, this discomposeth all with one Base, untun'd Note. I would not have troubled my self with this sort of People, but that I judg'd it necessary to shew the Falshood of their Principles, and so to prevent the Contagion of those Errours which have a most pernicious Influence upon Humane Life; for they tend directly to the Overthrow of Religion, the Destruction of Vertue, and to the Introduction of all bold Wickedness into the World.

The voluptuous Epicureans will be content that I make my Ad∣dress to them very short, lest they should be too much disturb'd in their soft Repose. I confess I think it is to little purpose to say much to them of Divine Matters, whom Sensual Pleasure hath made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such dull-sighted judges of Truth, that they affirm there ought not to be any Knowledge of Good and Evil, that so they may eat Forbidden Fruit more securely. Lest they should be discompos'd with that which I have written in disgrace of the Life, as well as * 1.11 the Philosophy, of their great Patron, Epicurus; I think it is fit in this place to give an Account of the Reasons which I had for it. His Opinion concerning Pleasure was declar'd in the time of his Life by his most intimate Companions to be this; That our Happiness doth consist in brutish Voluptuousness. That this is the ge∣nuine Sense of his Expressions, his chief Admirers could not but ac∣knowledge many years after his Death. Lucian confesseth plainly, that when he compar'd Epicurus with Democritus and Aristip∣pus (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that famous Master of Luxury) he had nothing to say but this, That he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more impious then they, but for other things he was a good Companion and a Lover of his Palate. He was reproch'd for his beastly Philosophy by Hea∣then as well as Christian Writers, as is manifest to such as know Books. Among others the Noble Epictetus, as Arrianus testifi∣eth, us'd to call his Opinions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.12 Wicked Assertions, destructive to Cities, pernicious to Families. Though Diogenes Laertius endea∣vour to put a better Gloss upon his Doctrine, yet what is the Testimo∣ny of a single Author against so many who are unexceptionable? That one gallant man, Cicero, whom I have oppos'd to him as a Counter∣witness, is so considerable, that the learned Casaubon doth esteem him worthy of a higher Encomium then I have bestow'd upon him, and useth these words in his Praise, M. Tullius, Autor gravis∣simus, * 1.13 quíque esse debeat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, M. Tully, a most grave Author, and one who alone is worth ten thou∣sand Diogenesses. I might adde to these the disgraceful Chara∣cter which is put upon this Sect in Holy Writ.

That the Gardens of Epicurus were not free from that sort of Women which I have mention'd in my fifth Book, needs no greater

Proof then what I have offer'd. Besides one whom I have named, Laertius and Tully have recorded many others, the chief of which were Marmorium, Erotium, Hedia and Nicidium. The Epistle which Leontium, one of that Number, wrote to Lamia, in which she complains of the Venereous Temper of Epicurus, and disparageth him as an old Adonis, is recorded in the second Book of Alciphron, and begins thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. Nothing, as I think, is harder to be pleas'd then an old man when he grows youthful again, this Epicurus doth so perse∣cute me. He finds fault with all things, suspects every thing, and writes endless Letters to me, which keep me from his Garden. By Venus, if Adonis were now fourscore years old, lousie, always sick, and wrapp'd his head in a Fleece of Wool in stead of a Cap, I could not endure him.

But I will disturb these delicate People no longer.

The Scepticks can expect no satisfaction from me; for they teach their Scholars to laugh at Geometrical Demonstrations, and have gi∣ven them this as the Summe of their Philosophy, That they ought not to believe any thing. It must be granted that Truth is not very easily found out; but they have highly 〈◊〉〈◊〉 it by confounding it as much as they can with Falshood, and discourage all Industry by reproching our Endeavours for the obtaining of it, as Enquixies after we know not what. What else did Boccace mean by his three Rings, Sextus Empiricus by his Purging Potion, his Ladder and Fire? To what other End did he direct the great pains which he took to prove that we have no Faculties to employ in the search, and that Truth hath no distinct Character from Falshood, that we have no Con∣nate Directions or External Helps to bring us to the knowledge of any thing; in short, that we are as much assur'd that Salt-water is mad because the Sea ebbs and flows, as that a Man is Rational because he apprehends and discourses? This stupid Unbelief was much promo∣ted in the World by Lucian; and how much he pleas'd himself in his Attempt may be perceiv'd by his Hermotimus, the Cup suppos'd to be lost in the Temple of AEsculapius, and that slie Jeer which we

find in his Piscator: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

I can easily foresee also that a small Effect of this Discourse is to be expected from the Rhodomonts of this present Age, who having resign'd themselves to the slavery of Vice, do publickly declare them∣selves free from all pretences to Vertue, and with no small scorn pro∣nounce (as some of their Predecessors did long ago) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.14 That Temperance is but Folly, and Righteousness a generous Ignorance; and boldly protest that Bonum is Umbra qum nescimus, quod Ho∣nestum splendido magis quàm solido nomine dici∣tur; Goodness is a shadow of we know not what, which by a splendid Title, without any solid Reason, is call'd Honesty.

And because they would not be condemn'd by the Vertuous Lives of good men, they would have the World believe that such as endeavour the Reformation of Mankind, and give Rules of Excellent Discipline in hope to make Men better, do only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.15 speak great words which are above the Power of Nature; and rather declare what they wish then what is possible; and that when they perswade others to put their Doctrines into Practice, they do not tune disorderly Na∣ture, but put it upon the Rack.

I know very well that whosoever considers the Degeneracy of Hu∣mane Nature, will be compell'd to say with Seneca, Rem diffici∣lem * 1.16 optamus humano generi, Innocentiam, We desire a ve∣ry difficult thing for Mankind, Innocence; and after many Endeavours, still perceiving the potent resistance which Vice makes, will be apt to use the Reflexion which Hippocrates made in the like Case, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These are but wishes. Yet we are as∣sur'd * 1.17 also that those who wish well to others are not to be blamed, and that thanks have been given to such as refus'd to despair in hard At∣tempts. It is a base Cowardise to yield to an Adversary who may be conquer'd, though with some difficulty; especially where Courage can ascertain a Victory in part: And therefore wise men have as ratio∣nally

continued their Endeavours in this case, as Mariners do their Industry at the Pump of a Leaking Ship; which Seneca hath gal∣lantly express'd in these words; Aliam excludit aquam, aliam * 1.18 egerit, manifesta foramina praecludit, latentibus & ex occulto sentinam ducentibus labore continuo resistit; nec ideo intermittit quia quantum exhaustum est sub∣nascitur. Lento adjutorio opus est contra mala conti∣nua & foecunda, non ut desinant, sed nè vincant, i. e. They keep out the Water as well as they can, they force out that which gets in, they stop the Leaks which are visible, and resist the danger which threatens them by such holes as they cannot discover, with a continued Labour; neither do they intermit their Pains, though the Vessel takes in water as fast as they exhaust it. We must use a gentle Industry against those Mischiefs which spring up continually, not hoping to destroy, but to subdue them. For this Reason I have broke through the Discou∣ragements which arise from the Power of bold Vice, and ventur'd to describe Noble Examples in which Holy Rules appear practi∣cable, that I might both engage and assist Imitation in all capable Souls: And I made choice of this way, knowing that we ought, * 1.19 as Plato hath told us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to act looking upon beautiful and divine Images set before us. Some possibly will learn to despise a vicious course of Life, though it be follow'd by the degenerate part of the World, when they see how contemptible it is in comparison of better Examples; and rather endeavour to contribute something to the Exaltation of Humane Manners by their Vertue, then hope to excuse their own Imperfections by citing such mean Precedents. It is but a slight Justification of our Actions which is only taken from Vulgar Practice; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For no * 1.20 place can create Vertue by common suffrages: but it is the glory of men to conform their Lives to the Eternal Reasons of Good∣ness, whose Indispensable Principles are Connate with our Souls.

It will be strange to no wise man that I interpret the Divine Pre∣cepts as requiring Duties far above any thing which we see practis'd in most Nations of the World. An Excellent Person hath told us

long since, Equidem si omittenda sunt omnia tanquam * 1.21 insolentia atque absurda, quaecunque perversi hominum mores fecerunt ut videri possint aliena, dissimulemus oportet apud Christianos pleraque omnia quae Christus docuit; If we must omit all those things as impertinent and absurd which the perverse manners of men have made to seem strange, we shall be forc'd to conceal among Christians most of those things which Christ taught.

I hope none will take an occasion to find fault with me by making this uncharitable Supposition, that I have taken the boldness to give Precepts of Vertue, desiring by that means to be esteem'd better then others. No, no; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.22 I have no contention with any in that point, but with my self alwayes; for I endeavour by the Assistance which I administer to others to grow better then my self. I desire also that none would be offended at those Objections which for the insolent boldness with which they contradict Truth might be suppos'd worthy to be conceal'd; I judg'd it in some part necessary, lest the Adversaries of Truth should say, if I had quoted only some more ordinary Exceptions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.23 That we set up Puppets of Twigs, and having shot them down boast that we have conquer'd arm'd Men: I thought also that being answer'd they would become harmless.

I suppose I need make no Excuse for inserting amongst my Dis∣courses some Arguments known only by Divine Revelation; for I de∣sign'd this Book principally for the service of Christians; and all men do esteem it a most absurd thing not to be willing to hear Truth or receive good Newes because it is not brought by an ordinary Carrier.

Now, Courteous Reader, I commit my Papers to your perusal. 1 dismiss them more chearfully, because of that Good Fortune which, as I make bold to hope, doth await them; being assur'd that if any thing be written as it ought to be, it will please Good men; and that what∣soever is defective, will equally please those who take most delight in that which is worst, having indeed no other way to keep themselves in their own favour but by finding 〈◊〉〈◊〉 in others. And as I must alwayes esteem it a high Reward of my Endeavours, if they be ac∣cepted by the Vertuous; so I do think my self worthy of much blame

if I should envy that small content which any shall please to take in that which, because it corresponds not with their Humour, they vote Imperfect; especially since I have plac'd the Satisfaction of my Mind concerning this Book, not in Expectation of Praise, but in Assurance that what I have written is a service to Vertue and Truth.

Notes

• * 1.1

  Mount. Book 2. chap. 12. p. 243.
• * 1.2

  〈◊〉〈◊〉 in Ion.
• * 1.3

  In Bacch.
• * 1.4

  Eurip. Pind.
• * 1.5

  Enn. 3. lib. 2.
• * 1.6

  Lib. 1. cap. 16.
• * 1.7

  Lib. 1. c. 6.
• * 1.8

  Lib. 2 de
• * 1.9

  Nat. 〈◊〉〈◊〉.
• * 1.10

  Plut. Dion. Prof.
• * 1.11

  Book. 5.
• * 1.12

  Lib. 3. cap. 7.
• * 1.13

  In Not. ad Laert.
• * 1.14

  Plot. Enn. 1. Lib. 6.
• * 1.15

  S. Emp.
• * 1.16

  De Constant. Cap. 4.
• * 1.17

  In Epist. ad Cratevam.
• * 1.18

  De Ira 〈◊〉〈◊〉. 2. cap. 10.
• * 1.19

  In 〈◊〉〈◊〉.
• * 1.20

  M Tyr. Dissert. 20.
• * 1.21

  Mori Vtop.
• * 1.22

  〈1 line〉〈1 line〉.
• * 1.23

  Lucian. in Hermot.