WHEN I think of my dear Octavius, and re­flect on those delight­ful minutes we have spent together, I feel such a pleasure, as if I were still enjoying those happy days; so deep an impression has his Idea left in my Mind, since my Eyes have lost the sight of him. And in­deed 'tis not without cause, that I am so sensibly affected with the loss of so Excellent and Holy a Person, as he was; [Page 2]seeing he always express'd so great a love for me, that in our pastimes, as well as most weighty Affairs, we ever will'd and dislik'd the same things, as if one heart had been divided between us. And as he had formerly been the intimate Friend of my youthful Loves, and Companion with me in my Errors, so when those clouds were dispell'd, and I came out of the darkness of Igno­rance into the light of Truth, he did not disdain to accept of my company, though indeed (which was the more glorious for him) he far outwent me. I say, as I was lately reflecting on all these things, I fixed my thoughts on that serious and important Discourse which he entertain'd, in my presence, with Caecilius, whom by means there­of he brought from his vain Supersti­tions to the knowledge of the true Religion of JESƲS CHRIST.

OCTAVIƲS was come to Rome, partly upon account of business, chief­ly, perhaps, to see me, for whose sake he made no difficulty of leaving his Family and Children in that tender [Page 3]age when they are the most lovely; I mean, by reason of their Innocence; when they begin to speak half words, and when their broken and faltring speech makes whatever they say ex­tremely delightful. It is not to be ex­press'd with what a joy I was trans­ported at this unexpected felicity, of meeting so good a Friend, whom of a long time I had not seen.

WHEN the first motions of this joyful surprisal were a little over, af­ter our being some days together, and telling one another our adventures, we determin'd to go to Ostia; the Baths there, near the Sea, being very good for me, to dry up my humors, and the Vacation of the Vintage affording me leisure for that retirement. It was at the time when the greatest heats of the Summer begin to abate, and the ripe­ning Fruits give notice that the Har­vest is at hand. Being arriv'd in this fair City, we went early in the morn­ing to take a walk upon the Sea-shore, to enjoy the fresh air, which quickens the spirits, and imparts liveliness to [Page 4]the whole body, and where the Sands, in which the footsteps make so slight an impression, do not tire the Walker, but suffer him without weariness to re­ceive the benefit of a pleasant and healthful Recreation. As we were thus walking on, Caecilius who was in com­pany with us, seeing an Image of Se­rapis, as we pass'd by, did according to the Superstition of the Vulgar, kiss his hand to it, in token of worship and reverence. Whereupon Octavius turn­ing to me, said; Brother Marcus, you do not like a good man to suffer one, whom you daily converse with, to remain in such gross blindness, as to stumble at stones in broad day-light, which though they be shap'd into some figure, and are perfum'd and crown'd, yet still are nothing but stones. In­deed it concerns you, as well as him, not to let him go on in this Error.

WITH this kind of discourse we pass'd through the middle of the City, and drew towards the Sea-side, near a wide and open place, where we saw the waves gently beating the shore, [Page 5]and smoothly spreading the sand, as if they had been fitting it on purpose for a walk. And as the Sea is never quite calm, even when the winds are still, so though the waves were neither high nor foaming, yet in great curles they came rowling towards the shore. Thus we delightfully wander'd by the Sea-side, and beheld the waves coming and breaking themselves at our feet, and then returning to be swallow'd up again in that vast Element, and keep­ing along the edge of the gently bend­ing shore, with pleasant stories we de­ceived the tediousness of our journey: For Octavius entertained us with a Dis­course of Navigation, in so pleasant a manner, that we could not grow wea­ry either of walking, or hearing him. And that we might not go too far, we return'd back the same way we came; and being arriv'd at a place where Vessels are dry-dock'd, we saw some little Boys vying with one another at an exercise of making shells to graze, as it were, upon the water. The Sport is this: They gather small [Page 6]shells on the shore, picking up such as are the most smooth and round; then stooping to the ground, with all their strength deliver them, so as they may but just raze the surface of the water; and he that makes them glide furthest, and gives the most bounds, does win the Game. Whilst Octavius and my self were looking on these Children, Caecili­us taking no diversion in their sport, nor any notice of the activity of these Youths, kept aloof thoughtful and melancholick, shewing by his clouded countenance that he had something in his mind that troubled him, insomuch that it prompted me to accost him with this discourse. How now? What is become of that gay and charming tem­per, which you are wont to have e­ven amidst your most serious Affairs? Whereupon he reply'd, I will not con­ceal from you, that Octavius has affron­ted and vex'd me to the heart; for it seems that he does blame you, only to offend me, and accuse you of negli­gence, only to expose me as an igno­rant and blockish Fellow. I am re­solv'd [Page 7]to seek my amends for this inju­ry, and to have this matter discuss'd between us in good earnest. It's like he'l see then, that it is a more easy thing to talk of these matters with those of his own Party, than fairly and orderly to debate them with Learned Men. Let us go and sit down upon yonder stones that jet out into the Sea, and se­cure the Baths from the raging waves, where we may rest our selves, and ar­gue the Case more at leisure. We went therefore and sate down, they placing me between them both, not out of complement or respect to my Quality, (for Friendship either finds or makes all equal) but as a Judge and Modera­tor of their dispute, that I might the better hear the reasons of both Parties; and keep the two Disputants asunder. Then Caecilius began thus: Brother Marcus, though you be already re­solved about the Things which are now controverted between us, since upon careful examination and tryal of both, you have left the Service of our Gods, and embraced Christianity; yet [Page 8]at present your mind should be so dis­posed, that you may hold the scales e­ven, like an equal Judge inclining to neither Party; that so your Sentence may rather appear to be the effect of the force of our Arguments, than of your own preconceiv'd Opinion. Therefore if you'l sit down as a Stranger, who has no acquaintance or interest on either side, it will be no hard task to demonstrate to you, that all the things of this World are uncer­tain and doubtful, and that the know­ledge we have of 'em, is rather Opinion than Certainty; so that I cannot but wonder when I see some Men so lazy, as rather inconsiderately to yield to the first Opinion that presents it self, than to be at the pains to search things to the bottom. It is indeed a thing to be lamented (and which puts one into a passion to think on't) to see some ig­norant men, who have no manner of Learning, and do scarce throughly un­derstand any of the ordinary Mecha­nick Arts, boldly to decide the high­est and most important Matters in the [Page 9]World, which have exercis'd the Wits of the Philosophers of all Ages, and who after all, have never been able to come to a final determination of them. For Man's understanding is so little ca­pable of such transcendent knowledge, that we cannot apprehend even things that lye at our feet. And it seems to me a kind of impiety, to be so curi­ous, as to sound the secrets of Provi­dence, and in our inquiries to reach af­ter the heights of Heaven above, or to rifle the bowels of the Earth beneath. Happy therefore, and wise enough should we be, if according to the an­cient Oracle of Wisdom, we could but know our selves, and keep our mind from this vexatious and unprofitable labour, and confine it within the bounds of Reason and its own medi­ocrity. And if notwithstanding our creeping on the ground, as we do, we cannot hinder our selves from attempt­ing to mount up to the Heavens, and to soar above the Stars; let us not at least add this second Error to the for­mer, and fill the World with vain Opi­nions [Page 10]and Fancies, on purpose to af­fright men. For whether the Princi­ples of Things be certain Seeds, which by a Natural propensity have joyn'd and united themselves together; or that the Members of all this spacious Uni­verse, have meerly by Chance been fram'd and settled in the orderly man­ner in which they now are; What rea­son is there why men should fancy a God Creator of the World? What, if we suppose the Fire to have kindled the Stars; and the matter whereof the Heavens are made, to have spread and sustain'd it self; that the Earth was poised by its own weight, and the Sea made out of the moisture which was drain'd from that heavy lump; What ground is there in all this for this Reli­gion? for these Fears? What means all this Superstition? Pray what is Man, and all other Creatures in the World, but a mixture of Elements, which in a short time dissolve themselves, and re­turn into their first Being, without the help of an overseer, workman, or dis­poser of all these Changes? Thus by a [Page 11]continual confluence of the fiery parts of matter, of which the Celestial Lights are made, we daily behold new Suns to shine: And by a like cause the Va­pours and Exhalations of the Earth pro­duce Clouds, which afterwards being condensed, and by degrees carried up­wards, do at last dissolve themselves in­to Rain, or else cause blustring Winds, ratling Hail, roaring Thunder, and dazling Lightning. Which is the rea­son also why these Meteors do casually and indifferently discharge themselves, sometimes on the top of a Hill, some­times on a Tree, sometimes upon Tem­ples and Consecrated places, sometimes upon Palaces, sometimes on such as fear God, and sometimes upon those that contemn him. Shall I speak of the variety and uncertainty of Storms and tempestuous weather, wherein it is easy to be observ'd, that without any choice or exception, all things here below are turn'd topsy-tur­vy? Don't we see both good and bad involv'd in the self same shipwrack, without any distinction of Vice and [Page 12]Virtue; the guilty and innocent con­sum'd in one fire; and almost all con­fusedly perish in time of Plague, and in War the best many times are the first cut off? Nay, in time of Peace, Wick­edness is not only upon equal terms with Virtue, but prefer'd and ador'd: So that when a man considereth the prosperity of the Wicked, he is at a loss what to think of them, and does not know whether he has more reason to detest their Crimes, or desire their happiness. Now if the World were govern'd by a Divine Providence, and the authority of a wise and powerful Being, surely Phalaris and Dionysius the Tyrant had never mounted a Throne; nor Rutilius and Camillus e­ver been banish'd, nor Socrates forc'd to take down the deadly draught. We see here Trees loaden with Fruits, Fields well stor'd with Corn, and Hills with Grapes, ready for Vintage, which promise a plentiful Harvest; and all on a suddain, this may be utter­ly spoil'd with rain, or destroy'd by a tempest. Surely it must be own'd, that [Page 13]either Truth lyes deep buried, and the secret springs and wheels of Provi­dence are altogether unknown, or (which is the most probable) that Chance only governs the World with­out any Law or Order. And there­fore since either the vicissitudes and motions of Nature are uncertain, or we our selves certainly under the Do­minion of Fortune, how much more reasonable and just is it to retain the Doctrine of our Ancestors, and adore the Gods which our Fathers have wor­shipp'd, and in whose Service we have been brought up from our infancy, than to go about to judge of Things so far above our reach as the Deity is? And is it not better and safer to believe our first Fore-fathers. who living in an Age of great simplicity, and in the ve­ry infancy of the World, deserv'd to have their Gods either easie and pro­pitious, or exercising a gentle govern­ment like that of Kings? For indeed we see all the Towns, Provinces and Kingdoms of the World have some Religion or other, and peculiar Cere­monies, [Page 14]each worshipping their own Country-Gods; as the Eleusinians do Ceres; the Phrygians, Cybele; the Epi­daurians, Aesculapius; the Chaldeans, Bell; the Assyrians and Sydonians, A­starte; the Scythians, Diana; the Gauls, Mercurius; and the Romans, all of them together; which is the reason why their Power is so greatly encreas'd, and themselves become Ma­sters of the whole World, having car­ried their Dominion almost beyond the course of the Sun, and the bounds of the Ocean: For by the Religion and Valour of their Arms; by guard­ing their City with the Service of the Gods, Nunneries of Vestals, and other Chast Votaries, with a vast number of Priests and Ceremonies; by appeasing their angry Gods, when other Nations would have Blasphemed them, and even at that time when Rome was sackt, and had nothing left her but the Capi­tol; by adventuring (in celebrating their Mysteries) to pass unarm'd through the Camp of their Enemies, whom they astonished and daunted with the bold [Page 15]daringness of their Zeal; by continu­ing still to worship their vanquished Gods, even at the very instant when their Enemies having taken their City, made 'em feel the insolence which their Victory prompted them to; by search­ing for Deities throughout the World, to adore them and give them Temples at Rome; nay, besides all this, by e­recting Altars to unknown Deities, and the Souls of departed Heroes; And in a word, by worshipping the Gods of all Nations, they are deserved­ly become the Masters of, and have given Laws to all Nations. Which De­votion of theirs hath ever been kept up amongst 'em, and encreased more and more in process of time: For age con­fers I don't know what of Sacredness upon Temples and Holy Things; inso­much as the more ancient and unknown their Original is, the more are they re­verenced. It is not therefore without reason, I confess (though I may be mi­staken) that our Fore-fathers did so much betake themselves to Divination, by observing the flying and chattering [Page 16]of Birds, and by consulting the entrails of Beasts; and did institute the Ser­vice of their Gods, and dedicate Tem­ples to them. Do but look into the Histories and Records of past times, and you will find that all these Myste­rious Ceremonies were ordain'd either to return thanks to the Divine Boun­ty, or to divert the stroak of his Wrath, or to appease the fury of it. Witness the Mother of the Gods, who at her coming into the City, made known the Chastity of a Lady, and deliver'd Rome from the fears of her Enemies. Witness the Statues of those two Brothers on Horse-back, which were erected in the same place where they shew'd themselves, when return­ing from the defeat of Perses, with their Horses out of breath and all in a foame, brought the news of the Victory, the very same day they had got it. Wit­ness those Games which were set up a­new, upon a Dream which an ordi­nary man had, that Jupiter was offen­ded. Witness the Decii, who won the Battle by sacrificing their lives for the [Page 17]Service of their Country. In fine, witness Curtius, that noble Youth, who leapt on Horse-back into that yawning Deep, which open'd it self in the midst of Rome; and by devoting himself to appease the Anger of the Gods, closed up that dreadful Abyss. And indeed the contempt of Divine Bodings hath occasion'd the presence of the Gods more often than we could have wish'd for; which the River Allia (that un­fortunate Name) sufficiently teacheth us, as well as the Battle of Claudius and Junius against the Carthaginians, which was not so much a Fight, as a miserable Shipwrack. The Lake Thra­simenus hath seen its waters stain'd and swoln with Roman Blood, because a Consul made light of the Verdict of the Augurs; as likewise at another time for some just imprecations which we slighted, we were made a Prey to the Parthians. But passing by things more remote, concerning the Birth of the Gods, and the Gifts and Presents made to them; and omitting also the relations of the Poets, and those Ora­cles [Page 18]that have foretold things to come, lest Antiquity should seem too fabulous, do but cast your Eyes upon these Tem­ples, which at once are the City's Or­nament and Defence, and you shall find them more August and Glorious, by reason of the Divinities which inha­bit them, and are there ador'd, than by all the pomp of their Embellish­ments, or riches of their Gifts and Of­ferings. From thence it is that the Priests are inspir'd with the knowledge of future Events, and teach us how to prevent dangers to come. Here they are instructed to heal the sick, to give hope to the afflicted, succour to the needy, comfort to the unhappy, and ease to all our pains. And whilst we are taking our rest, we oft see, hear, and acknowledge those very Gods, whom in the day-time we impiously deny, disown and forswear. Since therefore it is agreed by all Nations, that there are Gods, though their Na­ture and Original be unknown, why should we suffer those bold and impu­dent men, who being puffed up with [Page 19]I don't know what impious wisdom, endeavour to weaken and destroy a belief which is no less useful and com­fortable, than it is ancient and vene­rable? And though Theodorus the Cyre­nian, or he that was before him (viz. Diagoras Melius) to whom Antiquity gave the Sirname of Atheist, have strove to overthrow this Opinion, that they might extinguish all manner of Religion and Reverence of the Gods, and dissolve the strongest bond of Hu­mane Society; yet shall their counter­feit Wisdom, never pass for Philoso­phy in the esteem and approbation of Wise and thinking Men. If the Athe­nians banish'd from their Country one Protagoras, because he rais'd disputes about the Gods (though he did it ra­ther in a Philosophical and inquisitive, than profane way) and caus'd his Writings to be publickly burnt; shall we suffer men (pray give me leave in the heat of discourse to speak out my mind freely) I say, shall we suffer men of an unlawful, infamous and despe­rate Faction, without fear of punish­ment [Page 20]to attempt against the Gods; and gathering together a company of silly and ignorant people, especially Women, who by reason of the weak­ness and credulity of their Sex, are easily deceiv'd and impos'd upon; train them up to a wicked Confederacy, or rather Conspiracy; into which they are not initiated by any holy Rites, but by impious Crimes practis'd in their Night-Conventicles, Solemn Fasts, and horrid and inhumane Feasts? These are the people that sculk in the dark, and flee the light, who are mute in pub­lick, and full of chat in their private Assemblies. They with horror and disdain look upon our Temples as polluted Graves; They spit at our Gods, deride our Ceremonies, and pity others, whilst themselves are most of all to be pitied. They slight the Dignities of Priesthood, and contemn the Sacred Purple, whilst themselves have scarce cloaths to cover their own nakedness; and out of a strange mad­ness and unheard-of boldness, they make nothing of present torments, [Page 21]whilst they are strangely fearful of un­certain future miseries; Nay, the ve­ry fear of dying after Death makes them fearless of Death, so powerful an ascendant groundless fears, and the false hopes wherewith they flatter and comfort themselves, have got over their Spirits. And in the mean time, as Weeds spring fastest, and ill habits dai­ly encrease more and more; so this pernicious and accursed Sect every day waxing stronger and spreading it self throughout the World, it is but rea­son that a timely care be taken for its total extirpation and suppression. By secret signs and tokens they know one another, and their mutual love almost anticipates their knowledge. They make their Lust a part of their Religi­on; and so much doth the foolish and mad Superstition of these People glory in their crimes, that they promiscuously call one another Brothers and Sisters, and by this seeming holy Compellation make filthy Incest of that which other­wise were but simple Fornication: Which Wickedness of theirs is so much [Page 22]nois'd abroad in the World, that the truth thereof cannot well be questi­on'd; no more than that other report which goes of them, viz. That by a mad Superstition they worship the Head of that vile Animal [an Ass]: Which indeed is a sort of Worship ve­ry suitable to their Lives and Manners. They are also said to pay a great vene­ration to the Privy parts of their Priests, as if they meant to adore the Genitals of their Ghostly Fathers. Now whether these Reports be true or false, I will not take upon me absolutely to determine. But their Nocturnal Ce­remonies and conceal'd Devotions seem to be sufficient Arguments to perswade the truth of them; and they who tell us that they worship a Man who was crucified for his Villanies, and that the Wood of a Cross constitutes a great part of their Devotion, do worthily attribute to them Altars suitable to their Crimes, by making them to a­dore what they deserve. Moreover the Ceremony they observe upon ad­mitting any to their Religion is no less [Page 23]horrible than notorious. A Child co­ver'd all over with Paste (to conceal the Murther he is designed for) is set before the new Proselyte, who, by their command, strikes his knife many times into it, until the blood run down apace from all parts, which by them is as greedily suckt up; and this common Crime is made the Pledge and Surety for their Silence and Secrecy. These are their Sacrifices, which are worse than all Sacriledges. As to their Feasts, they are but too well known; concerning which our Cirthensian Orator tells us in his Speech, that on a certain day (so­lemnly appointed for that purpose) they assemble themselves all together, both Men, Women, Children, Brothers, Sisters, and in a word, people of all Ages, Conditions and Sexes; and af­ter they have eaten and drunk to excess, and that the heat of the Wine and Meats begins to kindle their blood and provoke their lust, they cast a morsel to a Dog, who is ty'd to a Candlestick, so far out of his reach, that in striving to leap at it, he overthrows the Candle­stick, [Page 24]and puts out the Light. So that having thus rid themselves of the only Witness of their infamous actions, and taking boldness from shameless Dark­ness, they confusedly mix themselves together, as it happens; and therefore though it may chance so, that they are not all Incestuous in deed, yet they are all of 'em so in will and design; since the Sin acted by any one of them is not only consented to, but wish'd by the whole Company. Several o­ther things of this nature there are, which I purposely omit, I having al­ready produc'd but too many instances of their Errors. And indeed were there nothing else against them but that of their endeavouring to conceal so much their Mysteries in obscurity, it would be an evident proof of the truth of all we say, or at least of the greatest part thereof. For why do they so industriously strive to hide that which they worship? Men are not a­fraid to publish their honest actions; but such as are unjust they seek to cover with silence and privacy. Why have [Page 25]they neither Altars nor Temples, nor any Images, at least which are known? Why don't they speak but in private holes and corners, whither they repair by stealth, if this their conceal'd Reli­gion be not infamous and criminal? But pray, from whence, who, and where is this one only solitary and forsaken God of theirs, whom not one free Na­tion, no Kingdoms do worship, no not the Romans themselves who have wor­shipp'd all the Gods of the whole Uni­verse? Among all the people in the World there is but that one miserable Nation of the Jews, who have served one God alone; and yet they did it too in a publick manner, with Tem­ples, Altars, Rites and Sacrifices; and notwithstanding the power of this God is so inconsiderable, that both himself and his People are now Captives to the Romans. But what strange and won­derful things don't they invent? They assert, That to this God, whom they nei­ther see, nor can demonstrate, men's Lives and Actions are particularly known; That he hears their words, searcheth [Page 26]their most secret thoughts, and is pre­sent every where; thereby making him troublesome, restless and curious, e­ven to impudence; for he hath a hand in, or at least a knowledge of every thing; He is present every where, and leaves nothing unpried into. But how can this be? How can he possibly have an eye to every thing in particular, who has business in all places at once? Or how can he be sufficient for all, whilst he applies himself to every par­ticular? Nor do they content them­selves with all this; but they threaten all the World, and the Stars themselves with an universal Conflagration; as if any thing could alter that Eternal Or­der, which Nature her self has esta­blish'd; the Elements break their Alli­ance, or the Divine Harmony of the Spheres be dissolv'd, for to destroy this wonderful Fabrick, which contains and surrounds us. To these they add several other Old Wives Fables: They tell us, That after Death their ashes and dust shall rise again; and (by I don't know what strange kind of perswasi­on) [Page 27]they stedfastly believe those Er­rors they have invented, and fancy themselves already risen and born a­gain: Which is a double madness and folly, to believe that the Heavens and Stars which we leave as we found them, shall perish; and that Men, whom we see hourly dye and have an End, as they have had a Beginning, shall for ever abide. And as if Dead Bodies being kept from the flames, should not by length and process of time be turn'd into dust and ashes, they will not burn their Dead, and blame us because we burn ours. Do you think that it matters any thing, whether they be consum'd in the Earth or in the Sea, or devour'd by Fire or wild Beasts? For if Dead Bodies have any sense, any manner of Burial must needs be a torment to them; but if they have none, that way whereby they are soonest consum'd, is the best. Never­theless being prepossest with this ridi­culous opinion, they promise them­selves (as the Godly Party) an ever­lasting happiness after this Life; and [Page 28]threaten others (as being the Rebel Rout) with torments that shall have no end. I have many things to say here, to prove them worse than others; but I will not take pains to make it out, since I think it sufficiently done already. But were it granted that they are as righteous as others, is it not as a certain truth believ'd by most, That Destiny is the cause both of the good and evil, that we see in the World? Which is your judgment al­so. For as some impute all humane Actions to Fate and Fortune, so do you to God. Which is in effect to say, that you have not voluntarily embra­ced this Sect, but God has Elected you thereunto; So that thereby you make your God an unjust Judge, who does not punish the sinful, but the unfor­tunate. Pray tell me, shall you rise again without, or with a Body? and shall that Body be the same you have now, or another? If you say without a Body: For my part I don't believe there is either Life, Soul, or Sense with­out a Body. And how with a Body? [Page 29]It cannot be your own; for that is al­ready wasted. Shall it be another? Then it will be a new body, and not the old one repair'd. Besides, so ma­ny Ages are past and gone; and yet who has ever been seen to rise and come to Life again, though but for a small time (as the Poets feign Protesilaus did) that we might have some ground to believe this Paradox? Indeed these Stories are but Chimaeras of a crack'd brain, and the vain comforts which Poets have invented and pleasantly ex­press'd for their own and others diver­sion. And these old Fables new vamp'd, your credulity entertains and applies them to your God. Why don't you suffer the experience of things present to teach you, at least, how vain these your promises and hopes of the future are? Poor wretches! You might learn what will be your Fate after Death, by the miseries of Life which you now endure. The most and the best of you (as you say your selves) are ready to starve, being in want of all things ne­cessary for this mortal Life, and under [Page 30]great troubles and miseries; which God suffers and takes no notice of; An evident proof, that he either will not, or can't afford you any relief; and by consequence is either impotent or unjust. Thou who flatterest thy self with an immortality after this Life, art thou not sensible of thy condition? Canst thou deny thy weakness, when thou tremblest at dangers, when thou burnest in a Feaver, when thou art rack'd with pain? Miserable delu­sion! Not to own one's misery, even when one feels it! But to leave these common Matters; behold there are executions, punishments and torments that await you, and crosses, not to be ador'd by you, but endur'd; with fires and flames, which you own your selves afraid of, whilst you foretel and threaten them to others. Where is that God that can raise the Dead, but not relieve the Living? Are not the Romans, without the assistance of your God, become the Masters of the World, and of your selves too, whilst you in the mean time refrain from lawful [Page 31]pleasures, and entertain your sullen hu­mour with troublesome fears and anxi­ous thoughts? You are never seen at any publick Spectacles and Triumphs; nor do you ever frequent our solemn Feasts and Combats in honour of our Gods. You abhor the Meats which Priests have touch'd, and are afraid to taste the Wine that hath been presented on our Altars; So that it seems you stand in some awe of those very Gods, whom you deny. You wear no Garlands on your Heads, and reserve your Oint­ments and Perfumes for the Dead; Nor do you so much as adorn the Graves of your deceased Friends with Chaplets. You look pale and trem­bling, and are indeed real Objects of pity; but it must be of the pity of our Gods, for yours take no notice of you. Miserable Wretches! who deprive your selves of the enjoyments of this Life, and deceive your selves in the expectation of another. There­fore if you have any wisdom or mode­sty left, give over gazing upon the Stars, and searching into the Destiny [Page 30] [...] [Page 31] [...] [Page 32]of the World; And think it enough to look to your own feet; espe­cially for such rude and unlearned People as you are, who hardly under­stand matters of a Civil concernment, much less are able to discourse of Di­vine and Heavenly things. But if you have such an itch of Philosophizing, fol­low the Example of Socrates (you who think so highly of your selves) that was the Prince of Wisdom: All know the answer he was wont to make to those that ask'd him any Questions a­bout Matters of DIVINITY. What's above us (said he) does not concern us. For which he merited the Praise of ex­traordinary Wisdom, from the mouth of the Oracle it self; and he himself was sensible, that it was not for his knowing all things, that Apollo had pronounced him the Wisest of all Greece; but because he had learn't this one thing, That he knew nothing. This therefore is the greatest Wisdom of all, for a Man to confess his own ignorance. Upon this bottom were founded the Opinions of Arcesilas, Carneades and [Page 33]several other Philosphers of the Ancient Academy, who thought it safest not to determine any thing in Matters of any difficulty. And indeed this modest and doubtful way of Philosophizing is the best, seeing it is wariness in the Ignorant, and wisdom in the Learned. It was this, which gain'd so much ad­miration and esteem to Simonides, whose admirable slowness and caution deserves to be propos'd as an Example to be imitated by all Posterity. For be­ing ask'd of Hiero what his belief and opinion was concerning the Gods, he at first demanded a day to consider of it: The next day after being question­ed about the same thing, he desir'd two days more; the third time he crav'd as many more; and so from that time forth he still doubled the number: At which the King standing amaz'd (not being able to guess the reason of so many delays) and pressing him to answer the Question without any further put-offs; The more (said he) O King, that I study and meditate of the Thing you enquir'd of me, the more [Page 34]obscure it grows. Thus (methinks) we ought to leave such things as are intri­cate and uncertain, undetermin'd, and not boldly give our Verdict in a Mat­ter, wherein the Wisest Men are at a great loss, and use to suspend their Judgments; nor be too forward to re­solve and decide Controversies, whilst the ablest and most Learned are yet in doubtful deliberation about them; see­ing this is the ready way either to de­stroy all manner of Religion, or to introduce the most fulsome Superstition and intolerable Slavery.

WHEN Caecilius had thus made an end, Well (said he, with a smiling countenance; for the earnestness of his Discourse had appeas'd his Anger) what to all this says our Octavius of the Race Plautus speaks of, the chief of Ba­kers, and the meanest of Philosophers? Soft (said I to him) you had better spare your braggs, and not begin your triumph till you have got the Victory; nor please your self too much with the fine Speech you have made. Remem­ber that Truth, and not Vain-glory, [Page 35]is the Thing we contend for. And indeed it is not your Discourse that gives me the greatest trouble (though I must confess that I was extreamly ta­ken with it, because it was both very witty and graced with admirable va­riety) but I am sorry to see, that the probability of Things does change face, according to the abilities and elo­quence of those that discourse them, and that the most evident truth often is obscur'd by the weakness of those who manage it. Men are apt to be carry'd away with an Eloquent Speech, and to assent to every thing that is plau­sibly said, and to be diverted from the consideration of what's treated of, without discerning Truth from Fals­hood, or considering that as a Paradox may sometimes be true, so a likely thing often is false: And therefore the easier they are to believe the asserti­ons of others, the oft'ner are they re­prov'd and convinc'd by those who look nearer into the Matter: So that being nettled at last to see themselves deceiv'd at every turn, they cast the [Page 36]blame of their own rashness upon the doubtfulness and uncertainty of all things, and had rather condemn every thing and believe nothing at all, than concern themselves in Matters that are so doubtful, and lyable to mistake. 'Tis therefore our interest to have a care, lest this should make us have an aversion for all manner of Discourse and Conferences, or (which is worse) make us distast and hate the company of Men. For those who easily believe any thing, finding themselves frequent­ly deceiv'd, by persons whom they be­fore esteem'd homest and good Men, fall into another extreme, which is, That they suspect all the World, and mistrust even those in whom they have reason to repose the greatest confidence. Wherefore since it is so natural for e­very one to employ all their might in the vindication of their own Opini­ons, and since also in such Disputes as these, the one has commonly more Truth on his side, though obscure and unperceiv'd, and the other more Wit and Eloquence, even so far as some­times [Page 37]to perswade things that are not; it is our Duty to ponder and consider of the Whole, with all the strictness and exactness imaginable, that we may pick out, approve and receive what's good in it, contenting our selves to commend what is wittily said, without believing it.

YOU transgress the bounds, and keep not the measures of an equal Judg (reply'd Caecilius) by interrupting our Dispute with a Discourse that endea­vours to weaken the strength, and take away the credit of what I have said; especially seeing Octavius has all the Particulars of my Reasoning whole and entire before him, and may answer and refute them, if he can: And for all your reflecting on my Discourse, if I be not mistaken, I have done nothing but what's for the interest of us both; having endeavour'd only to exhibite a Compendium of the Matters in Questi­on between us, to the end that what I have deliver'd, might be examin'd, rather by the force and soundness of Reason, than by any high and pompous [Page 38]Eloquence. And we ought not any more take off our attention from con­sidering the Things themselves (as you well observe) since our Januarius is now preparing and raising himself to take his turn, if we can but have the patience to hear him with silence.

I SHALL speak (said Octavius) as much to the purpose as I can. But we must first endeavour to wipe off all inju­ries, calumnies and reflections, and to dis­pel those clouds with the light of Truth. To begin therefore, I must first of all tell you plainly, That you have ex­press'd so great an uncertainty about the things you spoke of, that I doubt­ed whether you fail'd in point of Learn­ing or Knowledge, or were blinded by Error. For sometimes you said that you believ'd there were Gods; and sometimes again, that you did not know, what to believe of 'em; as if you had a design by your ambiguous Expressions to avoid the dint of my Answer. But I can't think this of Cae­cilius; These crafty tricks are beneath the greatness of his Wit, and the sim­plicity [Page 39]of his temper. But he does like those, who knowing not the way, stop when it divides into many, and are at a loss which to take, because they cannot believe them all right, and dare not chuse any one: In like manner he who hath no firm judgment of Truth, is doubtful and divided in his Opinion about it, according as the reasons on either side do incline and sway him by turns. Therefore it is no wonder if Caecilius also be toss'd to and fro by contrary Opinions. Which that he may no longer be, I will con­vince him of the Variety of his Errors, by representing Truth to him which is but one, and so settle and establish him for ever. And because he takes it so heinously, that unlearned and poor ignorant people (as he calls us) should maintain any Dispute about Divine Matters; he must understand, that all Men are born reasonable Creatures, without any distinction of Age, Qua­lity or Sex, and owe not their Wis­dom to Fortune, but to Nature. Be­sides, that Philosophers and other re­nowned [Page 40]Inventors of Arts and Sciences, were accounted but mean people, il­literate and poor, till their wisdom made them Famous; So true it is, that the Rich who idolize their Treasures, make more account of their Gold, than of Heaven; whereas such poor Fel­lows as we, have always been the Searchers-out of Wisdom and Teachers of it to others. Whereby we may plainly see, that Wit and Wealth do not always go together; neither is it so much the Effect of great Study and Industry, as an advantage of Nature. Men ought not therefore to quarrel, or be angry, when they see others make it their business to inquire into the truth of Divine Mysteries, and declare the understanding they have of them; see­ing we ought not to regard so much the Authority or Quality of the Dis­puter, as the Weight and Truth of what is said. The strength of Reason appears most clearly, when the Dis­course is stript of all external Ornaments and Flourishes, not painted and set off with an artificial Grace and Elo­quence, [Page 41]but supported by Truth, which is the Rule of Right and Wrong. Not that I deny, for all that, what Caecilius has given himself so much trou­ble to prove, viz. That Man ought to know himself, what he is, from whence, and for what end; Whether he be compounded of the Elements, or made up of Atoms; or rather fram'd, fa­shion'd, and animated by GOD himself. But this we cannot resolve without in­quiring into the nature of the Uni­verse, seeing both these things have so near a relation, and are so straitly linked to one another, that we cannot rightly apprehend what Man is, with­out a diligent enquiry into the nature of the Deity; nor be able to manage the civil Affairs of this World, with­out being acquainted with the consti­tution of this great City of the Uni­verse. And indeed it being this espe­cially, that makes us differ from Brutes, that whereas they are continually stoop­ing downwards to the ground, look­ing no higher than their Food; we on the contrary, who have our Faces rais'd [Page 42]upwards to behold Heaven, and are endued with the use of Speech and Reason, which teaches us to acknow­ledge GOD, to perceive and imitate Him; we cannot without guilt shut our Eyes against this clear Light, which continually glares upon our Senses; it being the highest kind of Sacriledge to seek that on Earth, which is not to be found but in Heaven. And to speak the truth, one must be blind and senseless, to fancy all this great and admirable Fabrick of the World, to have been form'd by a fortuitous concourse of blind, senseless, and unthinking Atoms, rather than by the unsearch­able Wisdom and immense Power of a God. For what can be more plain, evident or conspicuous (whether we lift up our Eyes to Heaven, or cast them down to the Earth) than that there is an inconceivably-powerful and wise Spirit, which does inspire, influ­ence, move, cherish, and conduct whole Nature, and every part of it? Do but behold the Heavens; Let your thoughts out into the vastness of their [Page 43]Extension; consider the swiftness of their course; view them by night, when they sparkle, and are all be­spangl'd with Stars; or by day, when they are all bright and resplendent from the Sun; and you will easily discern the wonderful and Divine skill of the Supream Governour in the ordering and poizing of all these. Again, con­sider how the Sun by his course through the Zodiack measures out the Year, and distinguishes its Seasons, as the Moon does the Months by her increase and decrease. What shall I say of this continual vicissitude of Light and Dark­ness, which affords us the agreeable and necessary enterchange of Labour and Rest? But I must leave the further discourse of the Stars to the Astrologers, whose proper business it is to inquire into their Virtues and influences, and who teach us, which of them rule the Winds, and inform the wary Mariner in the Art of Navigation; and which of them determine the time for Plow­ing and Reaping, and are the perpe­tual Almanack of the laborious Hus­bandman. [Page 44]From all which it is unde­niably evident, that these Wonders could never have been created, fram'd and dispos'd in that excellent Order, without the perfect Wisdom of the Supream Artist; seeing we cannot so much as know or understand them, without a great sagacity of mind and reason. What shall we say of that exact Disposal of Time and Seasons, wherein we do not know which we are to admire most, their Constancy or their Variety? How loudly do they pro­claim their Divine Author, and Wise Director! The Spring is not more plea­sant by its fair Days and Flowers, than the heat of Summer is useful and ad­vantagious to ripen the Fruits of the Earth; and the liberal Plenty of Au­tumn is not more joyful, than the wet and frost of Winter is needful. Which Order might easily be disturbed, if it were not dispensed by the steady Hand of Power and Wisdom. Oh! the Won­ders of Providence! which has allay'd the nipping frosts of Winter, and scorching heats of Summer, with the [Page 45]intervening temperature of the Spring and Autumn; and that with such exa­ctness, that the change of these extreams of heat and cold, is so far from being intolerable, that it is even easie and delightful, giving us the pleasure of variety, and yet sliding gently and insen­sibly from one extremity to another. Cast your eye upon the Sea, and to your amazement you shall see how the loose Banks of Sand give a check to its proud and raging Waves. Consider the wonderful ebbings and flowings of the Ocean; Behold the Springs whose waters flow continually; View the Rivers which pursue their uninterrupt­ed course without ceasing, and ever returning to that vast Deep, which is the Center of their Emanation: Take a prospect of those vast Woods and Forrests, which deck and grace the face of the Earth; they are all fed from its bowels, and yet the Earth is never the less. What shall I say of that plea­sant and useful disposal of the steepness of Mountains, the risings of Hills, the vast extension of Plains? Or what shall [Page 46]I say of such numberless numbers of Creatures, who are (each of them) se­verally furnish'd with their peculiar Weapons of defence; some are armed with horns, others fenced with teeth; some strength'ned with hoofs, others sharp'ned and edged with claws; some appointed with stings and spurs, others defended with a prickly and unaccessi­ble skin; whilst others again secure themselves by the lightness of their heels, or swiftness of their wings; Na­ture having bestow'd on every one of them either strength or cunning for their own defence? But above all, the perfection and beauty of the Shape of Man, proclaims and owns GOD to have been the Artist that fram'd it. His up­right Stature, his rais'd Countenance, in the upper part whereof the eyes are posted as on a Watch-tower, and where all the other Senses have their several Stations and Quarters allotted them, as in a Castle or Citadel. We should never have done in going about to treat in particular of all these Won­ders: There is not one part in Man, [Page 47]which is not ornamental and graceful, as well as necessary: And what is yet more admirable is, That the same Fi­gure which is common to us all, is diver­sified by such an infinite variety of Fea­tures in each of us, that as there is a likeness in all, so there is in every one something that makes him unlike to an­other. Besides, how wonderful is the manner of our Birth? How strong and prevalent the desire of begetting our Like? Upon whom can you father these Wonders but upon GOD alone, who swells the breasts with milk, against the time the Infant breaks his Prison, and comes to breath the free and open Air, suiting their nice tenderness with a pro­portionate delicate nourishment? Nor do's this bountiful GOD content himself to take a general care of the Universe, but provides also for each part of it. What Great Britain wants of the heat of the Sun, is made up by the warm Vapours which arise from the Sea that surrounds it. The overflowing of the River Ni­lus serves Egypt instead of Rain. Eu­phrates makes Mesopotamia fruitful, and [Page 48]the River Indus is said both to sow and water those Eastern Parts. If perchance you should come into a house, and there find all the Rooms richly furnish­ed, beautified and adorned, would you not without the least hesitancy con­clude, That there is some Lord and Owner of it, who is far better than all this rich and glorious Furniture; so likewise in this stately Palace of the World, when you take a view of Hea­ven and Earth, and that Providence, Order and Law, which dispenseth and directs all things in them, doubt, if you can, that there is a Lord and Father of this great Family, whose Glory far transcends that of the Sun, Moon and Stars, and who is more beautiful than the most lovely part of it. But per­haps, since there is no doubt whether there be a Providence or not, you may think it a Question whether there be but one or many, that have a hand in the administration of this Celestial Go­vernment, it will not be a hard mat­ter to fix this your incertainty, if you will but attentively consider the King­doms [Page 49]of the Earth, which are but so ma­ny Copies of the One Heavenly Ori­ginal Empire. When did ever a Mo­narch either admit of a Partner in his Soveraignty, in full trust and confi­dence, or lay him aside without blood? I omit speaking of the Persians, who refer'd the choice of their Prince to the neighing of an Horse; and pur­posely pass-by that old Story of the Theban Brothers. All the World knows what dissension there arose between two Twins, which of them should be King over a Company of Shepherds, and their poor Cottages. The Wars of Caesar and Pompey have spread themselves over the whole World, and the Fortune of so vast an Empire was not big enough to satisfie theambition of two so nearly ally'd, as Father and Son-in-Law: You may from these instances easily judge of the rest. The Bees can suffer no more than one King; Flocks follow one Leader, and every Herd has its own Ruler: And can you im­agine the Supreme Power of Heaven to be divided, and that the Soveraign­ty [Page 50]of that only true and Divine Mo­narchy is shared amongst many? Espe­cially when you consider, that GOD, the Father of all things, has neither Beginning nor End; and as he gives Beginning to all other things, so an Eternity and perpetuity of Being to himself. Who before this World was made, was a World to Himself; who by his Word commanded all things in­to Being, governs them by his Wis­dom, and perfects them by his Power. He cannot be seen, because he is more bright and glorious than our sight can endure to behold: Neither can He be comprehended, being greater than our minds, infinite, immense and only known to Himself; what He is indeed, our breasts are too narrow to conceive; and we can never form a worthy noti­on of Him, but when we own Him Inestimable and Incomprehensible. May I speak what I think: Whosoever fancies he knows the Greatness of GOD, has already lessen'd it; and therefore he who would not lessen it, must not pre­tend to know it. Neither do thou [Page 51]enquire after his Name; His Name is GOD. 'Tis then we stand in need of Names, when we are to divide a multitude into particulars, by their di­stinguishing Titles, and proper appel­lations. But GOD being alone and by himself, the Name of GOD must wholly belong to Him, and to none else: For if I call Him Father, you'l be apt to think Him an Earthly One; if I call Him King, you'l fancy Him a Worldly Prince; if I call Him Lord, you'l apprehend Him Mortal. Ab­stract but these additions of Names from our gross imagination, and you'l see Him in his own Brightness and Glory. Besides, in this I have the general as­sent of all Men, concurring with me. Mind the Common-people; When they lift up their hands to Heaven, whom have they in their mouths but GOD? Their ordinary Saying is, GOD is great, GOD is true; and ever and anon [If it pleases GOD:] Which Words, though they contain the Confession of a Christian, yet are as well the Voice of Nature in the Common People. [Page 52]Yea those who will have Jupiter to be the Soveraign of the Universe, do only mistake in the Name; but agree with us in the Thing it self, That there is but One only Power. The Poets also in their Verses celebrate One Father both of the Gods and Men; and say, That the Minds and Thoughts of Men are such as GOD every day puts into them. And what shall we say of Virgil? Does not he speak yet more clearly and more near to Truth, when he saith, That in the beginning there was a Spirit, which inwardly cherished and foster'd both Heaven and Earth; and that all the Parts of them were actu­ated by a Mind infused throughout the Whole; and that from thence, Men and all other Creatures derive their Original? The same Prince of Poets calls in ano­ther place this Mind and Spirit GOD, as where he saith, that GOD is diffu­sed throughout the vast Extent of the Earth and Seas, and of the high Heaven; and that from Him, Men and Beasts, Rain and Lightning do proceed. And what do we say else, but that GOD [Page 53]is an Eternal Mind, Reason and Spirit? Let us take a view, if you please, of the Opinions of Philosophers, and you will find that though they seem di­verse, yet they all agree in this Matter. And omitting those rude and primitive Men, who by their Sayings purchased the Name of Sages; Thales the Mile­sian, who was before them all, and who first maintain'd any Dispute con­cerning Celestial Things, held that Water was the Original Matter of all things, and that GOD was that Mind, or Understanding Spirit, who fram'd them out of it: Which is certainly a more profound and sublime Account con­cerning the Water, and its actuating Spirit, than could proceed from the un­derstanding of Man, without the assi­stance of Divine Revelation. Thus you plainly see that the Opinion of the first of Philosophers, does entirely concur with ours. After him Anaxi­menes and Diogenes Apolloniates make God to be Air, but Immense and Infi­nite, and in ascribing these perfections to the Divinity, they also consent with [Page 54]us. Anaxagoras was of opinion, that GOD was an Infinite Spirit, con­taining and moving all things. Pytha­goras calls Him a Mind penetrating all things and diffus'd through the Uni­verse, taking care of, and giving Life to all the Creatures therein. Zeno­phanes affirms, That GOD is an Ani­mated Infinity, or a Spirit joyn'd with Infinite Matter. Antisthenes declar'd, That there were several Gods, belong­ing to several Countries; but that there was but One Principal and So­veraign amongst them all, who was GOD by Nature. Speusippus was of opinion that GOD was nothing else but a Natural Power, quick'ning and governing all things. Yea, and does not Democritus himself (though he was the first Inventor of Atoms) often call Nature, which is the Former of all Ideas and Understanding, GOD; Strato calls Him Nature; And even Epicurus, who either believed that there were no Gods; or if there were, that they were idle, and without any concern about the things of this [Page 55]World; yet sets Nature above them. As for Aristotle, though he seem some­times divided in his thoughts, about this Matter; yet he positively asserts One Soveraign Power: For sometimes he saith, That an Understanding Spirit is GOD; sometimes, that the World is GOD; and then again, he will have GOD to govern the World. Heraclides of Pontus asserts GOD to be a Divine Spirit, but with some incertainty; For sometimes he attributes the Supremacy to the Divine Spirit, and sometimes to the World it self. Theophrastus, Zeno, Chrysippus and Cleanthes do likewise vary in their Opinions; Yet all of them at last agree in One Providence, which superin­tends the Whole. For Cleanthes some­times affirms GOD to be a Spirit; some­times, that He is an Aethereal Fire; but most frequently calls Him, Reason. His Master Zeno holds a Natural and Eter­nal Law, and sometimes Fire, and some­times Reason, to be the first Cause of all things. He also evidently reproves and convinceth the common Error about the Gods, by shewing that Juno is no­thing [Page 56]but the Air, Jupiter Hea­ven, Neptune the Sea, and Vulcan the Fire; And that many of their other Gods are but the Elements dress'd up in other Names. Chrysippus is much of the same Opinion; for with him, sometimes a Divine Power and a Rati­onal Nature is GOD, and at other times the World, and a fatal Necessi­ty; and imitates Zeno in his interpre­ting the Fables of the Gods, which are found in Homer, Hesiod, and Orpheus. In like manner Diogenes the Babyloni­an was us'd in his Discourses to declare, That Jupiter's Brain being with child and deliver'd of Minerva, and other like Stories, were not an account of the true Original of their Gods, but of some other things couch'd under those Fables. Xenophon the Disciple of So­crates, holds, That the shape of the true GOD cannot be seen, and con­sequently is not to be searcht after. Aristo of the Isle of Chios, says, That he is altogether incomprehensible: Both which Philosophers, had doubt­less a right sense of the Divine Majesty, [Page 57]in that they despair'd of ever fully un­derstanding Him. As for Plato, he does more openly and clearly speak of GOD, and does less mistake, both as to the Name and the Thing it self; and his Discourses might have been ac­counted altogether Heavenly, but that they are here and there blemish'd and tainted with his Politicks. In his Ti­maeus he calls GOD by his Own Name, and declares Him to be the Father of this Universe, the Creator of the Soul, and the Architect of Heaven and Earth; who by reason of his superlative and incomprehensible Power and Majesty, is hard to be found, and when found, cannot possibly be express'd and de­clar'd: Which are, in a manner, the very same things which we say; for we also know GOD, and own Him to be the Parent of the World; but unless we be demanded, we do not speak publickly of Him.

THUS I have rehears'd the Opi­nions of almost all the Philosophers, whose glory it is, that they have all pointed at One and the same GOD, [Page 58]though under various Names; inso­much as it would make a Man think, either that our Christians now are Philosophers, or that the ancient Philo­sophers were Christians. Now if it be granted that Providence rules the World, and is govern'd by the Will and Counsel of the One only GOD; then ought not we to suffer our selves to be impos'd upon with the silly Fa­bles of Antiquity, which are both re­pugnant to Reason, and condemn'd by the Philosophers of ancient Times. Our Fathers indeed were so credulous, as to believe things altogether mon­strous and inconsistant, as a Scylla with several Bodies, a Chimaera with many shapes, an Hydra that receiv'd a new life from his happy Wounds, and Centaures, which were Horse and Man united and growing together. In short, they very readily believ'd what­ever any one was pleas'd to feign or fancy; as Men's being metamorphos'd into Birds; Beasts into Men, and a­gain Men into Flowers and Trees; with so many other fabulous things, [Page 59]which, had they ever been, would hap­pen still; but because they cannot be, are hereby sufficiently demonstrated never to have been. Their Opinions concerning the Gods were likewise full of inconsiderate credulity and ig­norant simplicity; for by giving Re­ligious Worship to their Kings, and desiring by Pictures and Statues to pre­seve their memory, after their Death, they at last made a Religious Ceremo­ny of that which at first was only in­tended to comfort themselves for the loss of them. For before the World was open'd by Commerce and Trade, and that Nations had mixt their Customs and Ceremonies together, every one of them ador'd their first Founder, or Famous Leader, or some Queen Chast, and valiant above her Sex; or an In­ventor of some useful and necessary Art or Calling; as considering that the Memory of such Renowned Per­sons, well-deserved to be preserv'd by them; since by this means they at once gave a reward to the Virtue of the De­ceased, and an example to Posterity. [Page 60]Read the Writings of Wise-men, and particularly of the Stoicks, and you will acknowledge with me, that Men have been worship'd as Gods, either for their good Deeds, or their Dig­nity. Euhemerus gives us an exact ac­count of their Birth, Countries and Names, as also the several Places where they were buryed; particularly he in­stanceth in Jupiter call'd Dictaeus, from the Mountain Dictae in Candia, where he was nurs'd; and Apollo nam'd Del­phicus, from the City Delphos in Pho­cis, a Province of Greece; and Isis, who had the Sirname of Pharia, from the Island Pharos in Egypt; and Ceres, who was styl'd Eleusina, from the City Eleusis in Achaia, where she was more particularly worship'd. Prodicus tells us, that they were reckon'd among the Gods, who by rambling through the World, were the first Inventors of Husbandry, and by this means became useful to Mankind. And Perseus dis­courseth much at the same rate; ad­ding, that it was from this ground, that the Names of the Inventors were be­stow'd [Page 61]upon the things invented by them, as appears by that Comical Ex­pression [ Without Ceres and Bacchus, Venus is a cold] Which in other terms is no more than this, That without good Meat and Drink Lust languisheth. A­lexander the Great in a famous Trea­tise which he writes to his Mother, tells her, That the dread of his Power had so far wrought upon a Priest, as to make him discover to him this great Secret and Mystery, that the Gods were but Men. In which Discourse he makes Vulcan the first of all the Gods, and after him the Race of Jupiter. Con­sider the Story of Isis, and the scatter'd members and empty Tomb of thy Serapis or Osiris; and lastly, their Re­ligious Rites and Mysteries, and you'l find them made up of the dismal Events, Deaths, Funerals, Mourning and Wail­ings of these caitive Gods Isis in com­pany of the Dog's-Head-Idol, and her bald Priests, mourns for, laments and seeks her lost Son, and her miserable Worshippers beat their breasts, to ex­press and imitate the sorrow of this un­happy [Page 62]Mother; and soon after you see Isis by and by overjoy'd for having found her Little-One; her Priests are merry, and the Dog's snout triumphs for the feat he has done in finding him. Thus they fail not punctually every year to lose what they have found, and then to find again what they have lost. Now I pray you, what can be more ridiculous, than to bewail that which we worship, or to worship that which we bewail? And yet such fop­peries as these, which formerly were the Religion of the Egyptians, are now (forsooth) become the Devotions of the Romans. Ceres with lighted torches in her hands, and Serpents twisting about them, seeks her Daughter Pro­serpina, full of languishing care and trouble, who having stray'd too far, was stoln away and ravish'd by Pluto. This is the sum and substance of the Eleusinian Mysteries: And the Rites used in the Worship of Jupiter, are no less ridiculous. He is suckled by a She goat, for want of a better Nurse, and the poor Infant is stoln away from [Page 63]his Father, for fear he should devour him; the Corybantes in the mean while soundly plying their Cymbals, to drown the cryes of the Bantling, from coming to the ears of his more than inhumane Father. I am asham'd to relate the Account they give of Cybele, how she gelded Atys, and made him an Eunuch-God, because she could not tempt him to commit Adultery with her, who was old and ugly, having been the Mother of so many Gods. And therefore, answer­ably to this Story, her Priests volunta­rily geld themselves, to the end they might be capable of that Dignity. I leave you to judge, whether these be not real miseries, rather than Religious Mysteries. Come we now to speak of the goodly form, meen and accou­trements of your Gods; than which, what can be more shameful and ridi­culous? Vulcan is a limping crazy God. Apollo, though he has liv'd so many Ages, is still a beardless Boy; whereas his Son Aesculapius has a fair and come­ly Beard. Neptune's Eyes are blue; [Page 64] Minerva's gray; Juno has Ox-Eyes; Pan's Feet are garnish'd with claws; Saturn's are charg'd with fetters, and Mercury's fledg'd with Wings. Janus has two faces, as if he would go back­ward and forward at once. Diana the Huntress has her Garments tuck'd up to her thighs; but She at Ephesus, is in a manner made up all of paps: As she is the Goddess of Hell, they give her three Heads, and good store of Arms and Hands. Yea, your Jupiter himself sometimes has a Beard of much gravity, and at other times has a Chin as bare as my hand. When he has the Sirname of Hammon, he wears horns; when that of Capitolinus, he is arm'd with Thunder-bolts; when that of Latiaris, he is all besmear'd with blood; and when that of Feretrius, he is very still and quiet. And not to go over the many several Jupiters, there being as many Monsters of him, as there are Names. Erigone hangs her self; and the Merit of Self-murther hath advanc'd her to shine a perpetual Vir­gin among the Stars. Castor and Pol­lux [Page 65]dye and live by turns. Aesculapi­us is struck down with a Thunderbolt, that with the greater Ceremony he may rise up a God: And Hercules must burn himself upon Mount Octa, to get rid of his Humanity. These are the fine Stories, which we learn from our ignorant Fore-fathers; and, what is worse, make them the subject of our Studies, and a great piece of Learning. In these the Poets excel all others, and have by their Authority done vast pre­judice to the Truth; So that Plato was much in the right, when he banish'd Homer (that renown'd, celebrated and crown'd Poet) out of his Common­wealth. For it is he chiefly, who in his Poem of the Trojan Wars, has made a mock of the Gods, by mingling them so familiarly in the actions and affairs of Men. He brings them in fighting together; He wounds Venus; He fetters and binds Mars, wounds him and puts him to flight: He make Briareus to res­cue Jupiter out of the hands of the rest of the Gods, when they were conspiring to bind him to his good behaviour; [Page 66]and represents him lamenting the death of his Son Sarpedon, as not being able to prevent it. He describes him em­bracing his Juno with more heat, than he us'd to do his belov'd Mistresses, being inflam'd with Venus's Girdle. Hercules is made a Scavenger, and cleanseth Stables. Apollo turns Cow-herd to Ad­metus. Neptune binds himself as a Day­labourer to Laomedon, to build up the Walls of Troy, and is so unhappy with­al, as not to be paid for his drudgery. Aeneas's Armour, and Jupiter's Thun­der-bolt are both hammer'd out upon one and the same Anvil; as if Heaven and its Thunders had not been long before Jupiter was born in Crete; or as if the Cyclopses could have made those affrighting flashes, which Jupiter him­self could not choose but be afraid of. What shall I say of Mars and Venus, being caught in the very Fact of Adul­tery; or of Jupiter's abominable filthi­ness with Ganymedes, whom he tran­slated into Heaven? All which Fables were invented on purpose to authorize the faults and vices of Men. And it [Page 67]is with those and such like pleasing Fictions and Lyes, that the Minds of Youth are corrupted; and being in­still'd into them in their tender years, grow up with them to Manhood; So that (which is to be lamented) in their very old Age their Minds continue tainted with these sottish Fancies; And yet the truth of these Matters, is most plain and evident to those who will take the pains to enquire into it. All the Antient Writers (whether Greek or Roman) do unanimously assert, that Saturn, the first of the goodly Genera­tion of Gods, was but a Man. This, Nepos and Crassus do affirm in their History; and Thallus and Diodorus re­late the same thing; viz. That this Saturn for fear of falling into his Son's hands, fled out of Greece into Italy, where Janus receiv'd him into his house; and being a Grecian, full of ingenuity, and instructed in Arts and Sciences, taught those barbarous people several things; as the forming of the Letters of the Alphabet; coining of Money, and [Page 68]making diverse sorts of useful Instru­ments: He call'd the Country Latium, as if he had said, an Hiding-place, be­cause he had found there a safe retreat to hide and conceal himself from the attempts of his Son; and to the end he might have his Memory preserv'd, he call'd the City from his own Name Saturnia; as Janus call'd the City built upon the Hill Janniculus, by that Name, to rescue his own from oblivion. You see then plainly, that Saturn was a Man; for he was fain to flee and hide him­self; and was the Father, as well as the Son, of a Man. And whereas they call'd him the Son of Heaven and Earth, it was only because his Original and Pa­rentage were unknown to the Italians; as we are wont to say of those that come unexpectedly upon us, that they are dropt from the Skies; and of such whose birth is mean and obscure, that they are the Sons of the Earth. As for Jupiter, he Reign'd in Crete, after he had banish'd his Father from that I­sland; there he begot Children, and [Page 69]there he was buried: And at this ve­ry day they shew the Cave which bears his Name, and point you to the Grave where he was interred; yea, and the very Ceremonies they use in his Wor­ship, declare him to have been a Man. It would be to no purpose to insist on particulars, and to recount his whole Genealogy: It is enough that we have prov'd the Father was Mortal, to con­vince that the same Quality was con­veigh'd to all his Posterity; except you suppose that they became Gods af­ter their Death; as by the Perjury of Proculus, Romulus was rank'd among the Number of the Gods; or as Juba, by the unanimous consent and desire of the Africans, was made a God; and as other Kings were Deifi'd by their Subjects, not because they really be­liev'd them to be Gods, but to give them a more honourable discharge from their Soveraignty. Besides, this ex­travagant Honour is confer'd upon them against their Wills; they desire to continue Men as they are, and are afraid of being Deify'd; and though [Page 70]old, are not at all ambitious of that Glory. Wherefore we are not to look for Gods among those that dye, be­cause the Gods are Immortal; nor a­mong those who are born, because they are likewise obnoxious to Death. That only deserves the Name of a Deity which hath neither Beginning nor End. For if Gods were ever born, why are they not so still, except you will say, that now Jupiter is too old, and Juno past Child-bearing; or that they are of the humour of Minerva, who chose to be an old Maid, rather than a Mo­ther? Or indeed have not those pre­tended Deities ceased to procreate, because Men have ceased to believe such Stories? Moreover, if the Gods could beget Children, and those Chil­dren must needs be Immortal, we should already have had more Gods than Men; So that by this time the Heavens would not contain them, nor the Air hold them, nor the Earth bear the vast increase of them. Let us therefore make no difficulty to af­firm them to have been Men, of whose [Page 71]Birth and Death we are so fully as­sur'd. Neither need any be far to seek for a reason why the common people, notwithstanding all this, do adore and worship these Consecrated Images; their foolish Minds being decoy'd and allur'd by the Curiosity of those Master­pieces of Art, their Eyes dazled with the lustre of the Gold, and the brightness of the Silver, and polish'd whiteness of the Ivory. But if any body will take time to consider how these Figures are made, and with what Instruments they are carv'd and fram'd, he will blush at his standing in awe of a Ma­terial, that has been so abus'd, cut and mangled by the Work-man, be­fore he could make a God of it. For if this God be of Wood, it may be it is the remnant of a funeral Pile, or Gallows; which they under-prop, cut, plane and make smooth. If it be of Silver or Brass, it may possibly be made of an old Kettle, or something worse; (as it hath often happen'd to one of the Kings of Egypt) and then it is molten, beaten, hammer'd and fa­shion'd [Page 72]on an Anvil; and if of Stone, hew'd, wrought and polish'd (it may be) by some debauch'd and wicked Fellow. Yet is not the God, in the least, sensible of all these tortures and indignities, offer'd to him at his Birth, no more than he is afterwards of the Honour, which accrues to him by your Consecration and Worship; except you will say, that this Stone, Wood or Silver is not yet a God. But pray when is it, that the Divinity of it com­mences? Behold! it is melted, fa­shion'd and grav'd; but it is not a God yet: It is solder'd, put together and set up; yet still it is no God: At last it is adorn'd, consecrated and wor­ship'd; and then at last with much adoe it is a God, when it hath pleas'd vain Man thus to dedicate it. But how much more truly do the most contemptible of Animals and Infects, judge your Gods! The Mice, Swal­lows and Kites know very well, that they have no sense at all; they tread and pearch upon them, and were they not driven away by you, they would [Page 73]build their Nests in their very Mouths; the Spiders cover their faces with their Cobwebs, and make use of their heads to fasten their threads at. You wipe, cleanse and brush them, and protect the Gods, which your selves have made, and yet pretend to fear them. And all this while you don't consider that GOD must be known by you, before you can worship Him, and in­considerately comply with your Fa­thers Opinions, and choose rather to follow others in their Errors, than credit your own Judgments; and in a word, know not what that is for which you have such an awe and re­verence. Thus by hallowing of Gold and Silver, you have consecrated Ava­rice; thus your vain Images come to be stamp'd with the imaginary shape of a Deity; thus the Roman Superstition had its rise, and that vast number of Rites and Ceremonies, wherein there are so many which are silly and ridi­culous, and so many which deserve pity and compassion. Some run about the Streets stark naked in the sharpest [Page 74]cold of Winter; others wear fools­caps, and carry about antick shields in their hands; others lance their own skins, and lead their blind Gods a beg­ging about the streets. They have some Temples which they may not visit but once a year, and others which none may ever enter but the Priests alone: Again, they have some that are shut up from Women, and others prohibited to Men. They have some Ceremonies, at which a Slave is not permitted to assist, without a great crime. Some of your Statues may not be crown'd but by the hands of a Woman, who hath known but one Man; others again, only by such as have had to do with many; and with great devotion you search for the most lewd and common Harlot that is to be found, to officiate at your Holy­things. What shall we say of those, who shed their own blood for a Drink-Offering, and by wounding themselves, think to procure the favour of the Gods. Were it not better for them to be Prophane, than to be thus Reli­gious? [Page 75]And do not they also offend GOD, instead of appeasing Him, who from a strange Superstition geld them­selves; since if GOD delighted in Eunuchs, he could have made them so, without the assistance of Man's cruelty? But indeed, who does not see that they are poor distracted and crack-brain'd men, who act these follies; which have nothing to plead for them, but the multitude of those who are engag'd in the same Error; as if because this madness is Epidemical, it were therefore lawful and just too? But you object, that this, which I call Superstition, has given the Romans so vast an Empire; founded it at first, and afterwards rais'd it to that high pitch; they having been always, rather more famous for their Religion and Piety, than for Prowess and Valour. Well may they boast of the remarkable instances of their Virtue and Justice, from the very Cradle and first begin­nings of their Empire! Was it not their Crimes that associated them at first, and their Cruelty afterwards, [Page 74] [...] [Page 75] [...] [Page 76]that made them dreadful to their Neighbours, and laid the first Founda­tion of their Government? For their Country being a Sanctuary and Place of Refuge for all sorts of Criminals, a great number of Thieves, Traitors, Murtherers, Sacrilegious and Incestu­ous persons were soon gather'd toge­ther; and to the end, that he who was their great Captain-General, might excel them all in Villany, as he did in Dignity, he kill'd his own Brother. These were the auspicious beginnings of this Holy City. Soon after, contra­ry to the Law of Nature, they steal away Maids already promised, yea be­trothed, and Married Women too, from their own Husbands, and force and a­buse them; and defend their Crime by warring against their Fathers-in-law, and shedding the blood of their near­est Allies: Than which, what can be thought of more prodigious, more barbarous and as, they presum'd, safe in the confidence of their wickedness? Their next work is, to drive their Neighbours out of their own Coun­tries; [Page 77]to destroy their Cities, rob their Churches, and defile their Altars; carry them into Captivity, and enrich themselves by Crimes, and the spoils and ruine of others. These were the Maxims and Practice both of Romulus and his Successors; So that whatever they have, possess, and worship, is all the purchase of bold Robbery. Their Temples are built and adorn'd with the spoils they have taken in War, that is, with the ruine of Cities, pil­lage of Gods and Temples, and slaugh­ter of their Priests. What an insolent piece of mockery is this, to establish those Religious Rites, you have so hor­ribly prophan'd, and to worship those Gods, who were once your Captives? For to pay Adoration to that which you have taken in War, is not so much a consecrating of Deities, as an hallow­ing of Sacriledge. Indeed all the Tri­umphs of the Romans were but so ma­ny horrid Impieties, and all their Tro­phies, so many Sacriledges. It is not therefore the Religion of the Romans, that has made them so great, as the [Page 78]impunity of their Villanies. For how can it be thought, that those Gods should favour them in their Wars, a­gainst whom they took Arms; and which they did not worship, till they had first led them in Triumph? Be­sides, what could those Gods do for the Romans, who had not been able to do any thing against them, either in defence of themselves, or their people? For as for their own Country-Gods, they are well known what they were. Ro­mulus, Picus, Tiberinus, Consus, Pilum­nus and Picunnus, were all Worshipful Roman Gods; And besides these, Ta­tius was the first that made and wor­shipp'd Cloacina (with reverence be it spoken) for a Goddess. Hostilius built Temples to Fear and Paleness; and soon after, I don't know who rear'd an Altar to the Goddess Ague. In these Superstitions was Rome nurs'd up, and taught to worship Diseases and Indispo­tions of health! And those two pro­stitute Harlots, Flora and Acca Lau­rentia, whom they rank among their Divinities, may very well be reckon'd [Page 79]also among their Maladies. And yet these forsooth are the Gods, that have enlarg'd the Roman Empire, and van­quish'd the Gods of other Nations; for it would be madness to suppose, that Mars the God of Thracia, Jupiter of Crete, Juno the Goddess of Argos, Sa­mos and Carthage; Diana of Ephesus and Scythia, the Mother of the Gods, and the Deities, or rather Monsters, of Egypt, should ever help the Romans against their own people, who for so many years had been their constant Worshippers. But it may be they were willing to make this Change, because at Rome the Priests are more Holy, and the Sacred Virgins more Chast than a­ny where else? Very likely; when for the most part those have suffer'd the punishment of Incest, who com­mitted it less cautiously; whereas the rest escaped, not by their being less criminal, but by having better hap in the concealing of their lewdness. And as for the Priests, where do they play the Whore-masters more, than in the Temples and before the Altars? Here [Page 80]they exercise the function of Pimps and Panders, and design and contrive Adulteries: Neither does Lust and De­bauchery abound so much in the pub­lick Stews, as in their Vestries and Cells. But besides, were there not other great Empires and States flourishing before these Superstitions were invented, or so much as thought-of? As the As­syrians, Medes and Persians, Greci­ans and Egyptians, though they had no Pontifs, nor that rabble of Arvales and Salii, Vestals and Augurs; nor no Chickens religiously penn'd up, from whose feeding, or refusing their Meat, all measures were taken, and the greatest Affairs of state determin'd. But let's come now to those Auguries and Divinations by the flight or chattering of Birds, which the Romans so religi­ously observ'd, and the neglect or con­tempt of which (as you took notice) has prov'd as fatal, as the heeding of the same has been fortunate Was it because the most solemn dancing of the Barley peckt by the Chickens, was not waited for, that the Armies of Clodius, [Page 81]Junius and Flaminius were defeated? But what shall we say then of Regu­lus, who religiously observ'd all these, and yet was taken by the Enemy? and so did Mancinus; and for all that, was forced to surrender himself upon dishonourable terms. Paulus's Chick­ens fed heartily at the Battel of Cannae, yet he perish'd, and the greatest part of the Commonwealth with him. And though Caesar made slight of the Auguries that forbad him to go into Africa before Winter, yet had he a successful Voyage, and return'd Con­queror; so that his contempt of these fopperies did but seem to favour his Passage and Victory. Now as to the Oracles, how many things might not I have to say concerning them? Amphi­araus after his death foretells future e­vents to others, who when alive could not foresee the treachery of his Wife against him, for a Bracelet of Gold. Tiresias the blindman prophesies things to come, and yet is not aware of what is present. Ennius in behalf of Pyr­rhus counterfeits the Answers of Apollo, [Page 82]seeing he was become speechless; whose wary and ambiguous Oracle was silenc'd as soon as Men began to be more wise and less credulous. Thus Demosthenes was not afraid to accuse the She-Priests of Apollo of giving such answers as Philip would have her, be­ing well acquainted with those Holy jugglings. But what? Will you then deny that Oracles and Auguries ever hit the truth? Well, suppose we grant it: Pray what will it avail to the Cre­dit of Oracles, if among so many lies one true word has, at a venture, been delivered; or that Chance has, some­times, imitated Design. But give me leave to go back to the Spring, from whence these Errors flow, and disco­ver the Deep, from which such gross darknesses do issue forth. There are certain impure and vagrant Spirits, who being loaden with Earthly pollu­tions and desires have sunk themselves down to this lower Orbe, from their Original Station: and those miserable wretches having thus lost the Natural advantages wherewith they were cre­ated, [Page 83]and having given up themselves to all manner of Vices, they endea­vour to comfort themselves under this calamity, by bringing others into the same misery; for as they have cor­rupted themselves, so do they delight in nothing more than to corrupt others; and as they have separated themselves from GOD, so do they their utmost endeavours by false ways, Religions and Superstition, to keep Mankind estranged from Him. These Spirits, the Poets acknowledge to be Daemons; concerning whose Nature the Philosophers maintain several Dis­putes; and they were very well known to Socrates, who had one of them al­ways attending him, according to whose intimations, he either under­took or declin'd all business. The Ma­gicians also are very well acquainted with this sort of Spirits, by whose help they do all those strange Feats, and Juggling tricks, by which they make us believe, we see that which is not, or not to see, that which really is; and in a word atchieve to our [Page 84]great amazement all those extraordina­ry and astonishing Wonders that are spoken of. Nevertheless Hostanes, who was the Chiefest of all these Ma­gicians, both in word and deed, gives GOD the Honour due to Him, and says that the Angels are his Ministers and Messengers, who adore Him with fear and trembling; To which he adds, that the Daemons are Earthly and Va­gabond Spirits, that hate Mankind. And Plato, who found it a hard mat­ter to know GOD, did not find it so, to know them. He speaks both of Daemons and Angels, and in his Di­alogue call'd the BANQƲET, he endeavours to explain the Nature of the former; saying, That they are of a Middle substance between Mortal and Immortal, that is, between a Body and Spirit; being made of a mixture of Terrestrial grosness, and Celestial purity. By which means they have an easie access to us, to stir up our de­sires, and by conveighing themselves into our hearts, to affect our Senses, raise our Passions, and kindle in our [Page 85]Souls the flames of Lust. These Dae­mons then, who are mix'd and impure Spirits, as we have plainly demonstra­ted by the Authority of Wisemen, Phi­losophers, and Plato himself, lurk pri­vately in those Statues and Images, which are consecrated unto them; and by their Enthusiasms get so great an Authority over the minds of men, as of present Deities; and this, by in­spiring their Prophets, dwelling in their Temples; by animating and acting the Entrails of Beasts; by directing the flying of Birds, determining of Lots, and uttering Oracles, which are generally obscure, and mixt with a­bundance of lyes; for they both de­ceive others, and are deceiv'd them­selves; who as they do not know the Truth fully, so they oft conceal, and will not confess that which they do know, because it tends to their own shame and confusion. Thus they make it their business to depress, and sink us downwards from Heaven to Earth, and to estrange us from GOD, by immersing us into Matter; They [Page 86]trouble and disquiet our life, molest us with Dreams; and this by the ad­vantage they have, as Spirits, to con­vey themselves into our Bodies; where they counterfeit Diseases, terrifie our Minds, distort our Members, thereby to oblige us to adore them; and that after they are glutted with the reaking steam of Altars, and the blood of slain Beasts, by undoing their own Charms, the honour of Healing might be attri­buted to them. They are these very Spirits, which act those raging mad folks, whom you see running along the streets, and who are every whit as much Prophets, as those who give an­swers in your Temples; for they both foame, rage, and are whirl'd about a­like: Indeed they are Daemons which possess the one, as well as the other, with this only difference, that the object of their madness does vary. From the same also proceed all those delusions, you even now rehears'd, as that of Jupiter's commanding in a Dream that his Games should be restor'd; the ap­pearance of Castor and Pollux, on [Page 87]Horseback, and that of a Ship being tow'd along by the girdle of a Roman Matron. The most now adays, and among them many of your own Party, know very well, that the Devils them­selves do oft confess all these things, when by the torture of our Words, and the Fire of our Prayers, they are driven out and dispossess'd. Then it is that Saturn, Serapis and Jupiter with all the Crew of Gods you worship, being overcome with anguish, do de­clare plainly what they are; nor have they the power by lying, to conceal their own shame (as you may be sure they fain would) though some of their deluded Adorers be present. Sure you will credit the testimony of your own Gods, when they witness the Truth against themselves, and confess they are Devils. For when those Wretches are conjur'd to come forth by the Name of the True and Only GOD, they tremble and quake within the Bodies they have possess'd, and either leap forth presently, or vanish by de­grees, according as the Faith of the [Page 88]Patient, and Grace of the Ghostly Physician are stronger or weaker; So that they dread the nearness of those Christians, whom at a distance, by your means, they trouble and disturb in their Assemblies; and to that end insinuate themselves into the hearts of the simple and ignorant, and there sow the seeds of hatred against our Re­ligion: For nothing is more natural, than to hate those whom we dread, and give all the trouble we can, to those of whom we stand in awe. So they prepossess and prejudice the hearts of men against us, that they begin to hate us, before they know us; lest knowing us, without this prejudice, they might desire to imitate, or at least not be able to condemn us. Now how unjust it is to pass a Judgment upon things which one knows not, as you do in condemning us, you may take warning from us, who do so heartily repent for having committed the same fault; for we were once as you are, and had the same Sentiments, being involv'd in the same blindness [Page 89]and stupidity of Error, when we be­liev'd that the Christans worship'd Mon­sters, devour'd Children, defil'd their Feasts with Incests; without consider­ing, that though such things were commonly reported, yet they never were prov'd, and that none all this while has ever confess'd the least tittle of any one of these Crimes, though besides the assurance of Pardon, the [...]eward of such a discovery might have been a great temptation thereunto. [...]ndeed to be a Christian, is so far from [...]mplying any thing that is evil or cri­minal, that they who are convict, ne­ [...]her blush at it, nor fear the punishment which attends it: No, you see them [...]lory in it, and troubled at nothing but [...]hat they were so no sooner. Never­ [...]heless we our selves, at the same time when we undertook the Defence of Parricides, and persons guilty of Sacri­ledges and Incest, would not so much as hear the Plea that Christians were ready to make for themselves, whom we sometimes made endure a cruel corture, not out of hatred, but pity, [Page 90]forsooth, that by constraining them through the greatness of torments to renounce their Religion, we might save their lives: Oh! perverse Inqui­sition, to make use of the Rack, not to force the sufferer to declare the Truth, but to deny it. Now if it so happened that any one, less constant, being overcome with the pains of those tortures, did renounce his Religion, he was received into favour, as if by such an abjuration, he had made atonement for all the Crimes, which are common­ly charg'd upon them. By which you may plainly see, that we formerly were of the same mind and persuasion with you, doing the very same things as you do now. But indeed, had you been govern'd by Reason, and not by the instigation of Evil Spirits, your business would have been to have urg'd the Christians not to renounce their Religion; but to confess their Incests, Whoredoms, impious Ceremonies, and their Sacrificing of Infants; which are the fabulous Stories wherewith the same Daemons have fill'd the silly peo­ple's [Page 91]Minds, to make them detest and abhor us. But no wonder if all these horrid lyes and Fictions do vanish a­way before the appearance of Truth, which those Monsters so much op­pose, making it their business to spread and foment false reports. From these also that Fable had its rise, That we worship an Asse's Head. But, I pray you, who can be conceiv'd so much a fool, to worship such a thing; or ra­ther, who is so much a fool as to be­lieve we do it, except those who are guilty of as extravagant and impious Devotions themselves? For indeed it is you make both Asses and Stables Ho­ly, by having consecrated your God­dess Hippona, and given her the Charge over them; and when you celebrate the solemn Rites of your Goddess Isis, you, with a great deal of Ceremony, adorn that Animal: Yea, you pay Adoration to the heads of Oxen and Rams; so that you Worship the same Beasts, which you Sacrifice. Some of your Gods are made up of a mixt shape of Goats and Men, and others of them [Page 92]have the Heads half of Dogs and half of Lyons. Don't you with the Egyti­ans worship and feed an Ox under the Name of Apis? Neither do you disa­vow the worship of their other goodly Deities; as Serpents, Crocodiles, and o­ther Beasts, Birds and Fishes; so that it is accounted Capital, to kill any one of these Gods. Are there not a great many amongst you, who with the E­gyptians, stand as much in awe of the biting sharpness of an Onion, as of their Goddess Isis, and are as much a­fraid of the noise of breaking wind backward, as of their God Serapis? As for such as accuse us of adoring the privy Parts of our Priests, they do but charge us with their own Villanies; for such filthy Devotions are very suit­able to those debauched and lewd peo­ple, among whom 'tis but too common for both Sexes, to prostitute all their Members, and who give the name of Courtesie and kindness to the most ex­travagant Obscenity and Lasciviousness; who envy the liberty of Strumpets, and commit such unnatural filthiness [Page 93]with one another, as no modest Tongue can express, or Pen set down; and who sooner grow weary, than asham'd of their impudent lasciviousness. Oh horrible lewdness! They willingly suffer those things to be committed upon themselves, which neither tender age is able to bear, nor the basest of slaves will yield to. As for our part, we are so far from being guilty of such filthi­thy actions, that we do even blush at the bare recital of them; and indeed, I should think my self to transgress the bounds of Civility, should I insist any longer upon this Matter, though it be in order to defend our Religion. For really you accuse us, who are Chast and Modest, of such Crimes, as we could not have believed there had been such, had there not been the proofs of them from among your selves. As to that which you say, that we worship a wicked Person and his Cross, you are greatly mistaken; for how could he have deserv'd to be wor­shipp'd, had he been an Evil-doer; or to be believ'd a GOD, had he been [Page 94]only Earthly? He is surely very miser­able, who reposes all his confidence in a mortal man, since all hopes of his help dye with him. The Egyptians indeed are guilty of this folly, who chuse a Man for the Object of their Worship, whom they pray unto; consult upon all occasions, and to whom they offer Sacrifice. But all this while, whether he will or no, he that is a God to others, is but a Man to himself, and though he may deceive others, he cannot deceive his own Con­science. Upon Kings and great Persons also base flattery has bestow'd the Ti­tle of Gods; whereas it had been e­nough to have paid them their due honours; though to speak the truth, Honour is properly due only to those who are eminently deserving, as Love is to excellently good Men. Thus they invoke these Divine Powers, they pray before their Images, implore the help of their Genii, that is, their Dae­mons, and hold it a less Crime for a Man to be perjur'd when he swears by Jupiter, than when he swears by the [Page 95]Emperor's Genius. We neither wor­ship Crosses, nor wish to be nail'd to them. You your selves are more likely to adore them, who worship Wooden Gods, that are made of the same Mat­ter. And what are your Banners and Standards, but gilt and beautified Crosses? Nay, the very Trophies of your Victories do not only bear the figure of a Cross, but of a Crucified Man. Indeed the Sign of the Cross is naturally represented in many things, as in a Ship, when under Sail, or when row'd with Oars; also when a Man prays to GOD with his hands stretch­ed forth, he makes the same Figure; So that the Figure of the Cross, has both a ground in Natural Reason, and in your Religion, as being form­ed in the most Solemn action of it, Prayer.

NOW I would fain meet with that Man, that says, or believes, that the blood of a murther'd Infant, is the in­itiating Ceremony of our Religion. First, who could have the heart to shed the blood of a young Innocent, that [Page 96]is but newly born? Surely none can imagine or believe such a Crime, but he who can commit it. 'Tis you that expose your Children, new-born, to wild Beasts and Birds, and strangle them at their coming into the World: Nay, there are some among you, who by taking Potions, to cause abortion, destroy them in the Womb, and are guilty of their death, even before they are born. Which cruelty you have learn­ed of your Gods; For Saturn was not contented to expose his own Children, but devour'd them himself: Upon which account they were us'd in some parts of Africa to offer him such little Infants, whom they prevented from crying, by stopping their mouths with kisses, that they might not sacrifice sad and mournful Victims to their Gods. It was also a Custom among the Scy­thians, to sacrifice Strangers that lodg'd with them; which a King of Egypt also practis'd. The Gauls sacrificed hu­mane, or rather inhumane, Offerings to Mercury. The Roman Priests have up­on some occasions overwhelm'd and [Page 97]buried a Grecian Man and Woman, as likewise a Man and Woman of Gaul, alive: And at this day the solemn Wor­ship paid to Jupiter Latiaris, is cutting of a Man's throat; which, indeed, very well becomes Saturn's Son, thus to gorge himself with the blood of a Cri­minal. From whence, I suppose, it was, that Catiline learn'd to ratifie his Conspiracy with humane blood; and that Bellona does still oblige those to drink a draught of it, who consecrate themselves to her service. With which bloody Medicine, a thousand times worse than the Disease, the Fal­ling-sickness is also cured. Nor are they much less barbarous, who from the Amphitheatre take and eat wild Beasts, all besmear'd with blood, and newly fed with the flesh and entrails of Men. For our part, it is not lawful for us, either to see or hear of Murthers com­mitted; and so much do we abhor Hu­mane blood, that we eat not even that of Beasts. As for our incestuous and promiscuous Feasts, it is a Calumny in­vented at a consultation of Devils, on [Page 98]purpose to obscure the glory of our Cha­stity, and deter Men from our Religion, before they had try'd it, by the horror of so great a Crime; and what your Orator Fronto has said concerning it, is rather an Invective than an Evidence. But, really, it's your selves, that are guilty of Incests, and not we. The Persians marry their own Mothers; the Egyptians and the Athenians, their Sisters. Your Stories and Tragedies, wherein you take so much delight, boast of Incests; and so you worship Gods, who have committed Incest with their own Mothers, Daughters, and Sisters. 'Tis therefore no wonder that that Vice is so frequent and fashionable amongst you, since your very Gods are your encouraging Examples and Complices. And indeed, it is no strange thing, if oft at unawares you commit In­cest, by your whoring indifferently e­very where, and by exposing your Children to the mercy of others; so that it cannot well be supposed, but that you sometimes light upon them. Thus you see that whilst you accuse us of [Page 99]feign'd Incests, you are guilty of real ones your selves. But Christians are not wont to make an outward shew of their Chastity; but enshrine it in their Minds, and do not study so much to seem chast, as to be really so. All of us have either one only wedded Wife, or no Woman at all. As for our Feasts, they are not only Chast, but Sober; for we do not spend our time in over-charging our stomachs with Meat and Drink; but we tem­per the joys of our Feasts with the gravity and seriousness of our Conver­sation. And as we are thus Chast in our Assemblies, so are we no less such every where else. There are many amongst us, who keep themselves un­defil'd and holy in an unmarried state, without boasting of it; and we are so far from being incestuous persons, that some of us are even asham'd of lawful pleasures. As for what concerns Ho­nors, it doth not follow, that because we decline your Purple and Dignities, that therefore we are of the dregs of the people; nor are we to be accoun­ted [Page 100]Factious, if we all aspiring after the same felicity keep company with one another, and all meet together as peaceably as we behave our selves singly and alone. Nor ought we to be ac­cus'd for prating in corners, if you be either asham'd or afraid to hear us in publick. And if our Number daily increases, it is not our Crime, but our Commendation; an excellent course of life, is not only apt to engage those who are enter'd into it to persevere and continue in it, but to invite and al­lure others to it. We do not know one another by any marks we have on our bodies, as you fancy; but by our modesty and innocency. That we love one another so entirely, as you are troubled to see it, is, because we know not how to hate. And that we call one another Brethren, which you envy us for, is, because we have all One and the same Father, one and the same Faith, and one and the same Hope. But for your part, you do not owne one another; you rage with en­vy and hatred against one another; and [Page 101]the only sign of your Brotherhood is Parricide, and your frequent imbruing your hands in the blood of your nearest Relations. But you suppose, that we conceal That which we worship, because we have neither Temples nor Altars. To what purpose should we make any form or representation of GOD, whose living Image, Man himself is? Or what Temple should we raise to Him, since this whole World, which was made by Him, is not able to contain Him? Or shall we Mortals, who live in great Palaces, confine the Incomprehensible Glory of HIS MAJESTY, to the narrow compass of some Temple or Chappel? Were it not much better to dedicate our Mind for the place of his Abode; and consecrate our Heart for his Altar? Shall we offer to GOD Sacrifices and Oblations of such Crea­tures, as he has made for our use? Would not this look indeed as if we had a mind to reject his Bounty, and to throw back his Gifts into his own Hands; which speaks the greatest in­gratitude, especially since the only ac­ceptable [Page 102]Offering to him, is a good Mind and a pure Heart, with a sincere Consci­ence. So that he that lives innocently, prays to GOD acceptably; he that deals justly, presents Him with an Of­fering of a sweet savour; he who ab­stains from fraud, doth most effectual­ly propitiate and atone the Deity; and he that rescues a Man that is in dan­ger of his life, does kill the fattest Sa­crifice. These are our Sacrifices; these are our Mysteries; and with us, he is most Devout and Religious, who is most Just. But you wonder, that we neither can shew to others the GOD whom we Worship, nor see him our selves. Does this seem strange to you? Why, for this very reason we do most assuredly believe Him to be GOD, because we can perceive Him, but can­not see Him. For his omnipotent Virtue and Power is always present be­fore our eyes, in the Works which he has made, and in the whole course of Nature; when it thunders, when it lightens, when it is fair; all his works proclaim Him: Let it not therefore [Page 103]seem strange to you, that you do not see GOD. All things are mov'd and driven by the Wind, and yet you see it not; And the Sun it self, that makes all things to be seen, is in a manner in­visible, by reason of its superlative and dazling brightness; insomuch as should we gaze long, and stedfastly fix our eyes on it, it would blind them, and put them out. And canst thou think thy self able to bear the sight of his Glory, who made the Sun, and is the Fountain of all Light, when thou art afraid of his Lightnings, and hidest thy self from his Thunder? Be­sides, wouldst thou see GOD with thy Eyes of flesh, when thou canst neither see nor take hold of thine own Soul, by which thou dost live and speak? But perhaps you will say, GOD is ignorant of what we do, and He being in Heaven, can neither consider all, nor take knowledge of every par­ticular person and his concernments. How greatly are you mistaken? For how can He be far from any of us, when all things in Heaven and Earth, [Page 104]and in the immense space beyond them, are full of Him, and known to Him. He is not only with us, but within us; And as the Sun, though fixed in the Heavens, yet diffuses it self through the whole Ʋniverse, is present every where, and mingles its light with every thing, without staining its brightness; so with much more reason, can nothing be hid from, or secret to GOD, the Author and Beholder of all things; the Darkness hides not from Him, for He is there also; nor the thoughts of Men, which are the truer Darkness of the two. We live not only under His Go­vernance, but, as I may say, with Him. Neither ought we to presume upon our great Numbers, as supposing that one may easily escape unseen among so vast a Multitude; For though we may seem to our selves a great many, yet are we but a few with respect to GOD. We, indeed, divide and di­stinguish the Earth into Countries and Nations; but to GOD this whole World is but one House. Kings cannot acquaint themselves with the State and [Page 105]Concerns of their own Kingdoms, without the Eyes of many Ministers; but the MONARCH of the whole World needs none to inform Him; we being not only under his Eye, but even in his Bosom. You say, it avail'd nothing to the Jews, that they worship­ped One Only GOD, with Temples, Altars, and a vast Number of Ceremo­nies; but in this you mistake through ignorance, if either not remembring, or not knowing the History of former times, you take notice only of some latter Events: For whilst they ador'd our GOD holily, religiously and inno­cently. (I say Our GOD, for the same is the GOD of the whole World) whilst they obey'd his Just Commands and wholesome Laws, they became of a small Number, a mighty Nation; of poor, they were made rich, and from a state of Slavery, arriv'd to a most pu­issant Monarchy: A few of them, and unarm'd, put to flight great Armies and overthrew them, the Elements at God's command fighting for them. Look into their own Writings, or if it like [Page 106]you better, into those of the Romans; read what Josephus and Antonius Ju­lianus (not to mention those Histori­ans that were before them) write of that People, and you'l find, that their Sins drew down Calamities up­on them, and whatever Evils befell them, were long before prophesied would overtake 'em, in case they should still continue in their Rebelli­on: So that indeed they forsook GOD, before they were forsaken of Him, and were not (as you impiously say) taken Captives with their GOD, but given up by Him, as deserters of his Disci­pline and Law.

AS to what concerns the general Conflagration of the Universe, it is a vulgar Error, to think it a thing diffi­cult or impossible that the World should all on the sudden be set on fire, and consum'd by that means. There is no man doubts, but that which has a Beginning must have an End, and that that which is made, must finally perish; That the Heavens themselves, and all things therein contain'd, as [Page 107]they had a Beginning, must likewise have an End; and that ceasing to be nourish'd by the exhalations of fresh and salt-waters, they will be inflam'd; for so the Stoicks stedfastly believe, that all the moisture of Nature being spent, the whole World will presently take fire: And the Epicureans are like­wise of the same Opinion, as touching the ruin of the Universe, and the Con­flagration of the Elements. As for Plato, he saith, That some parts of the World are at times drown'd with floods and inundations, others con­sum'd by fire; and though he said that it was made so at the first, as that it might continue for ever; yet he adds, that GOD, Who is the Maker of it, may destroy it when He pleases. Which is not at all to be wonder'd at, that a Workman can, and may take to pieces his own Work. So that herein you see the Philosophers do fully agree with us; not that we do follow their steps, but they have taken some shadow of this Truth out of the predictions of our Prophets, and have fourbish'd and [Page 108]dress'd it up after their own way. Thus also the most renown'd amongst them, first Pythagoras, and especially Plato, have deliver'd down to us, though very much corrupted and maimed, the Doctrine of another Life after this; for they assert, That the Souls of Men after the dissolution of their bodies, do perpetually remain, and are continually passing into new Bo­dies; and perverting the Truth still more, they add, That the Souls of Men do return into the bodies of Beasts and Birds; an Opinion which does more beseem a Mountebank or Juggler, than a grave Philosopher. But it is enough for us, that your Wisemen themselves do in some sort agree with us. And who is so much a fool, as to deny, that He who at first made Man, can as ea­sily restore and renew him? For as he is nothing after Death, so neither was he any thing before Life; And therefore why should we think it strange, that he who at the beginning was made of nothing, should of no­thing (as to us) be repair'd and reco­ver'd [Page 109]to a new Life; especially since it is much more difficult to create a thing which never was, than to restore that to its former Being, which has al­ready been? Or do you believe, that every thing which disappears to our dull sight, does perish in the sight of GOD? Whether the Body moulder into dust, or be dissolv'd into water, or be reduc'd to ashes, or be attenu­ated into Steam and Air, it is only withdrawn out of our sight, but to GOD it is preserv'd in the several E­lements into which it is chang'd. Nei­ther do we fear, as you fancy, that a­ny manner of prejudice comes to our Bodies by Burial; only we observe the Custom of interring Dead Bodies, as the best. Do but look about you, and you'l see how, to our comfort, whole Nature is a lively Pourtraicture and Representation of our Resurrecti­on. The Sun rises and sets, and so do the Stars; Flowers dye and spring up again; Trees renew their green Ve­sture every year; and Seeds, unless they dye and putrifie in the Earth, do [Page 110]not return to a new life. And why may not our Bodies, like Trees in Win­ter, hide and preserve their life and vigour, under a seeming withering and deadness? Indeed, you cannot expect to see this in the depth of Win­ter, but must stay till that great Spring comes, which shall make our Bodies to flourish and live again. Nor am I ignorant that there are very many, who being sensible of their own de­merits, do rather wish, than believe, that they shall not be after Death; chu­sing of the two, rather utterly to be extinguish'd, than to be restor'd to life again, only to be punish'd; which Errour encreases daily, by reason of the extreme licentiousness of the Age, and the long forbearance of GOD, whose Judgments the slower they are, by so much the more justly and heavi­ly are they laid on at last. And yet Men are told both by the Writings of Wisemen and Poets, that there is a Sty­gian Lake, and an ever-burning River, prepar'd for the Eternal punishment of the Wicked, according to the Oracles [Page 111]of true Prophets, as well as the discove­ries of the Daemons themselves. Hence it is the Poets make Jupiter to swear by the burning Rivers, and dark Deep; for as he foresees the torments design'd both for himself and his worshippers, so does he fear and tremble at them, as being without measure, and with­out end. For in wonderful wise this Fire does both consume our Bodies and repair them, devour and nourish them at once; like the flashes of Light­ning, which blast and kill the body without consuming it; or those Vul­cano's of Aetna and Vesuvius, and o­thers that burn continually, without wasting or going out. Thus this infer­nal penal Fire is strangely fed, without diminution of its Fewel, and preys for ever upon the Bodies of the Damn'd without wasting them. Now, that GOD doth deservedly punish them that know him not, impious and wick­ed men, none but prophane Wretches can deny, since it is scarce a less hei­nous Crime, not to know the Father and Lord of all things, than to pro­voke [Page 112]and affront Him. And although the Ignorance of GOD, is enough to make Men lyable to punishment, as the true Knowledge of Him, doth a­vail for their Pardon and Indemnity; yet if we Christians be compar'd with you, notwithstanding that upon some of us our Discipline hath less ef­fect, we shall be found much the Bet­ter Men. For you forbid Adulteries, and commit them; whereas we are known as Men, to our Wives alone. You content your selves only to pu­nish the outward Act; whereas with us the very Thought of Evil is a Crime. You are afraid that other men should be conscious of your faults, but we stand in awe even of our own Con­sciences, because we cannot fly nor hide our selves from them. The Prisons are crouded with numbers of your own, but you find not one Christian there, except he be either a Confessor, or an Apostate? Neither let any think to com­fort himself with this, That all Hu­mane Actions are subject to unavoid­able Fate and Destiny: For though [Page 113]we attribute some Events to Chance, yet it is undeniably certain, that the Mind of Man is free in the choice of his Actions, which are therefore only punishable and not his Condition. What is Fate, but what GOD has spoken and decreed concerning every one of us, who being able to foresee the Mat­ter of His own Decrees, suits them to every ones deserts and circumstances; so he punishes in us, not the Destiny of our Nativity, but the ill disposition of our Minds? But no more of this Matter for the present; which if it be not sufficient, we may have occasion to treat of it more amply another time. Only let me observe to you now, that if we are poor (which you are conti­nually upbraiding to us) this is not a re­proach, but an Honor to us; for as the Mind is apt to grow dissolute by Luxury and Excess, so is it many times confirm'd in Virtue, by Frugality and a mean Estate. And yet how can he be poor who lacks nothing, who co­vets nothing that others have, and who is rich towards GOD? He indeed is [Page 112] [...] [Page 113] [...] [Page 114]rather poor, who having much, still co­vets more: And to speak my mind freely, no man is so poor by Fortune, as we are all by Nature. The Birds have no Patrimony to live upon, and the Cattel upon a thousand hills are provided for only from day to day; and we live upon these who have no­thing certain to live upon, for they are all made for us, and we possess them all, if we covet them not. There­fore as he that travels on the road, is most easie when he carries least about him; so in this journey of life he is happiest who being eas'd by Poverty, doth not go sighing under the weight and burthen of Riches, which if we thought needful for us, we might law­fully beg them of GOD, who, no doubt, would not deny us something of that ALL which is His: But we chuse rather to despise riches, than pos­sess them. Our most earnest Wishes are for Innocence; our most fervent Prayers for Patience; we had much ra­ther live well and vertuously with a little, than prodigally and luxuriously [Page 115]with a great Estate. When we under­go the troubles of this Life, and suffer the infirmities of our Nature, we don't so much account them pains and pu­nishments, as a warfare in which we are engaged: For we find that our cou­rage gains strength from our infirmi­ties, and that calamities and afflictions are the usual Discipline of Vertue; it being certain that the vigour of our Bodies, as well as our Minds, is apt to decay for want of exercise. Thus all those great Men, whom you magnifie as such Examples of Vertue, became Famous no other way, but by the mise­ries and calamities they were exercis'd withall. Neither is it therefore a good consequence from our seeming forlorn condition, to say that GOD neglects us, or is unable to relieve us; He who is the great Governour of all, and the most compassionate Lover of his Own. But He proves us by adversities; He makes tryal of our temper and disposi­tion by dangers and sufferings; He sifts our most hidden thoughts and inclina­tions; and to discover the bent of our [Page 116]wills to the utmost, He calls us to suf­fer death for Him, being well assu­red that nothing can perish in his hands, and miscarry under his care. In short, as men try Gold by fire, so does he refine us by afflictions. And indeed how delightful a Spectacle must it be to GOD, to see a Christian cou­ragiously encountring his pains, and undauntedly preparing himself for all manner of threats, punishments and tor­ments; to see him boldly look Death and the Executioner of it in the face, and without the least alteration, to throw himself into the devouring flames; to see him assert his liberty a­gainst Kings and Princes, and to yield to none but GOD, whose He is; in a word, like a Conqueror, to triumph over his Judg; for he is really victori­ous, who has obtained what he strives for? Where is the Souldier that would not boldly provoke and challenge dangers in the presence of his General, know­ing that none but such as give good proof of themselves, shall be rewarded? And yet a General cannot give what [Page 117]he has not; I mean, he cannot length­en our days, though he may bestow Honors upon us for our Courage and brave Exploits. But the Souldier of JE­SƲS CHRIST is so far from being abandon'd, even in Death it self, that he triumphs over it, and leads it Cap­tive: So that though he may seem to be miserable, yet he cannot be so. You your selves exalt, even to the Skies, such as have couragiously suffer'd for their Country: Witness Mutius Scae­vola, who being mistaken in his attempt upon the King, had certainly been put to death by his Enemies, had he not, by a most undaunted courage, burnt off his own right hand before their eyes, upon the Altar. And how ma­ny are there amongst us, who with­out the least shreaking or crying out, have endur'd, not only to have their right hands, but their whole bodies consum'd to ashes, when they might with one word have deliver'd them­selves from those extreme tortures? But why do I compare our Men with Mutius and Aquilius and Regulus? [Page 118]Our very Women and Children make slight of crosses and tortures, are un­concern'd at the sight of wild and ra­venous Beasts; and in a word, by a Patience divinely inspir'd, make a mock of torment in all its frightful shapes. And yet so miserably blind are you, as not to consider that there are none who will either endure tor­ments without cause, or can be so courageous under them, without a su­pernatural and Divine Assistance. But this is that which perhaps deceives you, That you see those who know not GOD to abound in Riches, flou­rish in Honor and excel in Power and Dignity. Poor Wretches! They are lifted up on high, that they may have the greater fall; They are Beasts fat­ten'd for Sacrifice, and so many Victims crown'd before their Slaughter; so that one would think, seeing their lewd Lives, that they are set upon Thrones, only to abuse their Power, and to sin with more licentiousness. Besides, without the knowledge of GOD there can be no solid Felicity, [Page 119]since all the things of this World are like a Dream, which vanishes before we can lay hold of it. Kings feel as many feats in themselves, as they cause in others, and though they are guard­ed with a great retinue, yet they are alone in dangers. You are rich (it's true) but it is not well to trust incon­stant Fortune. Besides, if things be rightly consider'd, so much Luggage, for so short a Journey is more cumber­some than useful. You glory in your Purple and Dignities; but without cause, since Scarlet and rich Vestments are but a pitiful Ornament to you, if your Souls be tainted with Sin and pol­luted with Vice. You pretend to be of a great Family and of Noble Pa­rentage: But don't you know that we are all Equal by our Birth, and that Virtue only ought to make the diffe­rence among Men. It is therefore with good reason that Christians, who aim at being esteem'd only upon the ac­count of their Virtuous Manners and Modest Behaviours, despise your Shews and Pomps, and fly from them as de­lightful [Page 120]Inticers and Corrupters of men; and with the same reason also they ab­stain from your Religious Worship and Ceremonies, as well knowing what was their Beginning and Original. For who can but abhor to hear and see those confused Contests and Shouts of the Multitude at your Chariot-races? What sober Mind is not astonish'd to see the Art of killing Men, publickly profess'd in your Gladiators Games? And for your Theaters, as the madness there is no less, so they exceed in all manner of infamous lewdness and fil­thiness; where a bold and shameless Actor represents or relates Adulteries, and the lascivious Jester by making Love, incites to Lust and Lascivious­ness; where they dishonor your Gods by ascribing sighs and hatred, and Whoredoms, the Passions and the Vi­ces of men to them. With feigned griefs they draw real tears from your eyes; so that you can lament perso­nated Murthers, and take delight in true ones. If we abhor the remain­ders of your Sacrifices, and of the [Page 121]Wine that has been presented upon your Altars, this is not to be interpreted as an acknowledgment of our fear, but an asserting of our just liberty. For though nothing can corrupt the Gifts of GOD, which Nature has produc'd for our use, yet we willingly abstain from those prophane Oblations, lest we might be thought either to acknowledge the Daemons, to whom they are consecra­ted, or to be asham'd of our own Re­ligion.

But how come you to fancy that we have an Antipathy to Flowers? Don't we gather the Lilly and the Rose, and whatever the Spring affords, and is esteem'd either for its beauty or fra­grancy? We both strew them, and tye them up into Nose-gays, and make them into Garlands, which we hang about our necks. But I hope you will excuse us, if we don't wear Gar­lands on our Heads, and are of opini­on that Flowers ought to be smelt by the Nose, and not by the hair or hin­der part of the Head. Neither do we think it necessary to crown the Dead [Page 122]with Garlands; but wonder at you for doing of it. For what good can Flowers do them, if they have no sense? Or if they have any, why do you ex­pose them to the funeral flames? Be­sides, if they be happy, they do not need them; and if they be miserable, Flowers will be but a small comfort to them. As for us, we celebrate the Funerals of our Dead Friends with the same Modesty and Composedness that appears in our whole Life. We don't crown them with Garlands that fade away, they being crown'd with such as are made of immortal and never-dying Flowers, by the hand of GOD himself. We are moderate in our desires, being as­sur'd of the Bounty of our good GOD; and freed from all fear, by the cer­tain hopes of a future Felicity; and a­nimated to do and suffer for Him, by the Faith of his Glorious pre­sence with us: Insomuch as we have not only a Happiness in reversion at the resurrection of the Just; but are happy already in the contemplation [Page 123]and prospect of our future Blessedness. Therefore let that Athenian Droll, So­crates, enjoy the comfort of his own confession, that he knows nothing, and glory in the deceitful Testimony given him by the Oracle, upon that ac­count; Let Arcesilas and Carneades, Pyrrho, and the rest of the Academicks be continually deliberating and doubt­ing; Let Simonides for ever ask a lon­ger day for the giving his Answer; for our part we do not value those Philosophers, whom we know to have been Tyrants, Corrupters, and Adulte­rers, and who were never more Elo­quent, than when they declaim'd a­gainst their own Vices. We don't en­deavour to make a shew of Wisdom in our Garb, but to have it shine forth in the disposition of our Minds and Man­ners. We don't talk of great things, but live and do them. In short, we make it our glory to have attain'd that which they so earnestly sought for, but could never find. Why are we so unthank­ful to God? Why do we envy our selves our own happiness, that it [Page 124]should be our lot to see the Divine Truth come to its full ripeness in our days? Let us enjoy this great Blessing and advantage of being in the right, and having the Truth on our side, with that temper and modesty which be­comes us. Let Superstition be con­trol'd; let all impiety be purg'd away, and let the true Religion be preserv'd and continue for ever.

WHEN Octavius had thus ended his Discourse, we remain'd a good while in a kind of amazement, looking ear­nestly upon one another, without speak­ing one word. For my part I was almost transported with admiration, that he had both by Arguments, and Examples, and the Authority of Testimonies, which his reading furnish'd him withall, adorn'd so good a Cause, and so clear­ly made out those things which are more easily felt than exprest; being most of all pleas'd to see that he had both fought and soil'd them at their own Weapons, and clearly demonstrated, that Truth is not only easie, but hath many favourable advantages on its side. [Page 125]Whilst I was thus silently musing with my self, Caecilius breaks out into these words; I congratulate Octavius most heartily, and my own happiness also, upon this occasion: Neither do I expect your Sentence; We are both Conque­rors; nor am I unjust in challenging the Victory; for if Octavius has had the bet­ter of me, I at the same time do tri­umph over my own Errors. There­fore, as to what concerns the main Question, I both own a Providence, and believe in GOD; and for the rest, I agree with you touching the since­rity and truth of your, or (to speak more properly) Our RELIGION. Ne­vertheless there remain some few things (not in opposition to Truth, but need­ful for my fuller information) of which I desire we may entertain some further Discourse. But we will put off this till to morrow (the Sun being now near setting) that at our leisure, and with more convenience we may throughly discuss this whole Matter.

WHEN Caecilius had thus freely utter'd his Mind, As for me (said I) I [Page 126]am overjoy'd upon the account of us all, and in particular, that Octavius has done me so great a pleasure by his Victory, as to deliver me from the en­vy of judging between my Friends. Nevertheless I shall not launch forth into the Praises of Octavius, because I am sensible that I can never give him the Commendations he deserves. Be­sides, the Testimony of a man, and of one only, is too little: The Great GOD is his Reward, who has in­spir'd him with so perswasive a Speech, and enabled him to overcome.

THUS we all departed joyfully, Caecilius, because he had believ'd; Octa­vius, because he had overcome; and my self, both for the Faith of the One, and Victory of the Other.