Marcus Minucius Felix HIS OCTAVIUS; OR, A Vindication OF CHRISTIANITY AGAINST Paganism.  
Translated by P. LORRAINE Gent.  
LONDON, Printed by J. M. for R Royston, Bookseller to His most Sacred Majesty, 1682.   

TO THE REVEREND JOHN TILLOTSON D.D. DEAN of CANTERBURY, and Chaplain in Ordinary to His MAJESTY.  
REVEREND SIR,  
WHEREAS other Dedications are grounded merely upon Respect and Honour, or upon the prospect of some Advantage to the Book, or Author; this is more immediately an Effect of Justice: since it is by Your Encouragement that this Translation appears in Public, You having been pleased to peruse and approve it. Yet this, SIR, is not all I have to allege for this Dedication: For whether I consider You as a Zealous Defender of our Christian Religion against Atheism; or of our Reformed Religion against the Romish Superstition, which is the old Paganism revived and varnished over; I cannot make a fit Choice of a Patron, either for MINUCIUS FELIX, or myself, who am,  
REVEREND SIR, Your most obliged, and Most devoted Servant, PAUL LORRAINE. London, July 10. 1682.   

THE PREFACE.  
THOUGH a Preface to so small a Treatise as this is, may by some be judged needless and superfluous, yet having reason to believe, that the READER will not be unwilling to understand something concerning the Book itself, its Author, and the End of publishing it in English, I shall endeavour, as briefly as may be, to give him all the satisfaction I can.  
AS for the Treatise itself (which contains a Conference or Dispute between a Heathen and a Christian, in defence of their respective Religions) it has been always accounted one of the most Eloquent and Curious Pieces, that Antiquity has transmitted to us; and in which so many Excellencies shine forth, as it is hard to determine whether it be more eloquent or pithy; more florid or sound and convincing. The Relations are succinct and clear; the Arguments strong and persuasive; the Allegations pertinent and delightful, and the Whole decked with so comely a grace, and such lively figures of Rhetoric, as makes it truly admirable. The Heathen enters the Lists first, and alleges all that can be thought of, in favour of Pagan Idolatry, and all that the Hellborn Malice of those times, had invented against the Christians, pressing it home with all the advantages that Art and Learning can afford. The Christian on the other side, with a great deal of soundness and address, overthrows all his Reasonings in defence of Heathen Superstition; beats him with his own Weapon; demonstrates to the eye the palpable falseness of those Scandals raised against the Christians, and asserts their Religion with so much vigour and truth, and represents it so lively (as it was all beautiful in its primitive Purity and Simplicity) that it can't but greatly affect and delight the Devout READER, who must needs rejoice to see the Natural amiableness and Charms of that Religion, which (alas!) the Superstitious inventions and the unsuitable lives of its Professors have so miserably disguised. Besides all this, the Discourse contains such an immense variety of Instances and Histories of great Antiquity, suited to the Dispute in hand, as makes the reading of it very pleasant and agreeable; insomuch, that I dare say, that never more Matter was crowded into so small a Volume. But I should be too tedious, should I endeavour but to touch the Heads of those peculiar Excellencies it is adorned with; wherefore I shall break off here, and add a few words concerning the Author MINUCIUS FELIX, whom we find to have been a Roman Knight, and by Profession a Lawyer or Advocate, who were commonly called Orators: And as to the Reputation he was in, St JEROME's Testimony may suffice for all, who calls him a Great Roman Orator. And indeed he who peruses the Book in Latin, shall find that he was no less. As touching the Parties introduced to maintain the Dispute, we have no further account to give of them, what they were, besides what's here expressed; though some suppose, that the CAECILIUS here mentioned, was that Great CAECILIUS, who was afterwards so Famous amongst the Christians, and in remembrance of whom St CYPRIAN took the Name of CAECILIANUS.  
THE End of my Translating this Great Orator, was chief that this rare and useful Piece might no longer walk up and down as a Stranger amongst us, but become of our familiar acquaintance, by appearing in an English Garb; though I can't but confess, that the hopes I conceived that my Name might exempt itself from common Oblivion, by being seen in the Title-Page with the Famous MINUCIUS FELIX, was no small inducement to me, to undertake this Labour. But besides all this, I thought this Treatise would be of special use in this Atheistical and Apostatising Age, to represent to our unthinking Godless Crew, the unreasonableness of what they would so fain make themselves and others believe, viz. That this Universe is an Effect of Chance, and not of Wisdom; and that the Glorious Fabric of Heaven and Earth, had no Architect, but was at all adventures jumbled together into this Excellent Order, by a fortuitous Concourse of Atoms: An Opinion so grossly contradictory to Sense and Reason, that it cannot be admitted by any, but those who have shaken hands with their own Nature, and by their Vices and Debaucheries have degraded themselves beneath the Beasts that perish; for they know and acknowledge their Masters and Benefactors: But these more Brutish than the Beasts, know neither their own, nor the World's Great Lord and Maker. Neither will it (as I hope) prove less seasonable in this dark night of Apostasy, to hold forth to our nominal Christians, but practical Heathens, the genuine Lustre and Brightness of that Holy Profession, which once shone so gloriously in the Countenances and Lives of its Primitive Embracers, that it made all the World to be in love with, or to admire it; if by this means they might be brought to bethink themselves, and at length to return into the Way of Truth and Holiness, from whence they are gone astray.  
AS to this Translation, the READER may be pleased to take notice, that I have all along made great use of the French of Monsieur D' ABLANCOURT, so worthily esteemed by Ingenious Men; yet not without having an eye to, and continual comparing of it with the Original Latin; though I never thought it fitting to tie myself too superstitiously to the Author's Words, but deemed it sufficient to express his Sense; which I have been very careful not to vary from in the least. For I conceived it my duty where I could not attain his Graces and Ornaments, at least to speak his Mind; and to give the Substance of his Arguments, where my poor ability could not reach to cloth them in so rich a Dress. For all which I challenge nothing but the READER's Acceptance, and where it needs, his Pardon; which might perhaps be an Encouragement to me, to attempt something further in the like kind hereafter.  
FAREWEL.   

Marcus Minucius Felix HIS OCTAVIUS; OR, A Vindication of CHRISTIANITY against PAGANISM.  
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; seeing he always expressed so great a love for me, that in our pastimes, as well as most weighty Affairs, we ever willed and disliked 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 dispelled, 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 entertained, in my presence, with Caecilius, whom by means thereof he brought from his vain Superstitions to the knowledge of the true Religion of JESUS CHRIST.  
OCTAVIUS was come to Rome, partly upon account of business, chief, perhaps, to see me, for whose sake he made no difficulty of leaving his Family and Children in that tender 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 faltering speech makes whatever they say extremely delightful. It is not to be expressed 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 determined to go to Ostia; the Baths there, near the Sea, being very good for me, to dry up my humours, 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 arrived in this fair City, we went early in the morning to take a walk upon the Seashore, to enjoy the fresh air, which quickens the spirits, and imparts liveliness to the whole body, and where the Sands, in which the footsteps make so slight an impression, do not tyre 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 passed 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 daylight, which though they be shaped into some figure, and are perfumed and crowned, 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 passed through the middle of the City, and drew towards the Seaside, near a wide and open place, where we saw the waves gently beating the shore, 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 curls they came rolling towards the shore. Thus we delightfully wandered by the Seaside, and beheld the waves coming and breaking themselves at our feet, and then returning to be swallowed 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 returned back the same way we came; and being arrived at a place where Vessels are dry-docked, 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 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 myself 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 melancholic, showing 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 replied, I will not conceal from you, that Octavius has affronted and vexed 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 resolved to seek my amends for this injury, and to have this matter discussed between us in good earnest. It's like he'll 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 ourselves, and argue the Case more at leisure. We went therefore and sat down, they placing me between them both, not out of compliment 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 trial of both, you have left the Service of our Gods, and embraced Christianity; yet 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 preconceived Opinion. Therefore if you'll 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 itself, 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 Mechanic Arts, boldly to decide the highest and most important Matters in the World, which have exercised 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 lie 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 ourselves, 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 ourselves 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 and Fancies, on purpose to affright men. For whether the Principles of Things be certain Seeds, which by a Natural propensity have joined and united themselves together; or that the Members of all this spacious Universe, have merely by Chance been framed 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 sustained itself; that the Earth was poised by its own weight, and the Sea made out of the moisture which was drained 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 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 blustering Winds, rattling Hail, roaring Thunder, and dazzling 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 observed, that without any choice or exception, all things here below are turned topsy-turvy? Don't we see both good and bad involved in the self same shipwreck, without any distinction of Vice and Virtue; the guilty and innocent consumed 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 preferred and adored: 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 governed 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 banished, nor Socrates forced to take down the deadly draught. We see here Trees loaden with Fruits, Fields well stored with Corn, and Hills with Grapes, ready for Vintage, which promise a plentiful Harvest; and all on a sudden, this may be utterly spoiled with rain, or destroyed by a tempest. Surely it must be owned, that either Truth lies 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 ourselves 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 worshipped, 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 Forefathers. who living in an Age of great simplicity, and in the very infancy of the World, deserved to have their Gods either easy 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, 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 increased, 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  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 sacked, and had nothing left her but the Capitol; by adventuring (in celebrating their Mysteries) to pass unarmed through the Camp of their Enemies, whom they astonished and daunted with the bold 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 increased more and more in process of time: For age confers I done'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 Forefathers did so much betake themselves to Divination, by observing the flying and chattering 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 ordained either to return thanks to the Divine Bounty, or to divert the stroke 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 delivered Rome from the fears of her Enemies. Witness the Statues of those two Brothers on Horseback, which were erected in the same place where they showed themselves, when returning from the defeat of Perses, with their Horses out of breath and all in a foam, 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 Service of their Country. In fine, witness Curtius, that noble Youth, who leapt on Horseback into that yawning Deep, which opened itself 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 occasioned the presence of the Gods more often than we could have wished 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 Shipwreck. The Lake Thrasimenus hath seen its waters stained and swollen 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 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 adored, than by all the pomp of their Embellishments, or riches of their Gifts and Offerings. From thence it is that the Priests are inspired 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 daytime 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 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 Surname of Atheist, have striven 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 banished from their Country one Protagoras, because he raised disputes about the Gods (though he did it rather in a Philosophical and inquisitive, than profane way) and caused his Writings to be publicly 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 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 deceived and imposed 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 practised in their Night-Conventicles, Solemn Fasts, and horrid and inhuman Feasts? These are the people that sculk in the dark, and flee the light, who are mute in public, 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  to cover their own nakedness; and out of a strange madness and unheard-of boldness, they make nothing of present torments, 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 increase more and more; so this pernicious and accursed Sect every day waxing stronger and spreading itself 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 noised abroad in the World, that the truth thereof cannot well be questioned; 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 concealed Devotions seem to be sufficient Arguments to persuade the truth of them; and they who tell us that they worship a Man who was crucified for his Villainies, 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 horrible than notorious. A Child covered all over with Paste (to conceal the Murder 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 sucked 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 Sacrileges. 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 gins to kindle their blood and provoke their lust, they cast a morsel to a Dog, who is tied to a Candlestick, so far out of his reach, that in striving to leap at it, he overthrows the Candlestick, 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 wished by the whole Company. Several other things of this nature there are, which I purposely omit, I having already produced 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 hid 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 they neither Altars nor Temples, nor any Images, at lest which are known? Why don't they speak but in private holes and corners, whither they repair by stealth, if this their concealed 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 worshipped 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 public 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 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 herself has established; the Elements break their Alliance, or the Divine Harmony of the Spheres be dissolved, for to destroy this wonderful Fabric, 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 persuasion) they steadfastly 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 die 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 turned 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 consumed in the Earth or in the Sea, or devoured 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 soon consumed, is the best. Nevertheless being prepossessed with this ridiculous opinion, they promise themselves (as the Godly Party) an everlasting happiness after this Life; and 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 believed by most, That Destiny is the cause both of the good and evil, that we see in the World? Which is your judgement 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? 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 repaired. 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 Chimeras of a cracked brain, and the vain comforts which Poets have invented and pleasantly expressed for their own and others diversion. And these old Fables new vamped, 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 yourselves) are ready to starve, being in want of all things necessary for this mortal Life, and under 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 thyself 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 Fever, when thou art racked 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 adored by you, but endured; with fires and flames, which you own yourselves afraid of, whilst you foretell 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 yourselves too, whilst you in the mean time refrain from lawful pleasures, and entertain your sullen humour with troublesome fears and anxious thoughts? You are never seen at any public 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 touched, 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 yourselves of the enjoyments of this Life, and deceive yourselves 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 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 Philosophising, follow the Example of Socrates (you who think so highly of yourselves) that was the Prince of Wisdom: All know the answer he was wont to make to those that asked 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 itself; 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 learned 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 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 Philosophising is the best, seeing it is wariness in the Ignorant, and wisdom in the Learned. It was this, which gained so much admiration and esteem to Simonides, whose admirable slowness and caution deserves to be proposed as an Example to be imitated by all Posterity. For being asked 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 desired two days more; the third time he craved as many more; and so from that time forth he still doubled the number: At which the King standing amazed (not being able to guests 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 enquired of me, the more obscure it grows. Thus (methinks) we ought to leave such things as are intricate and uncertain, undetermined, and not boldly give our Verdict in a Matter, wherein the Wisest Men are at a great loss, and use to suspend their Judgements; 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 appeased 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 brags, and not begin your triumph till you have got the Victory; nor please yourself too much with the fine Speech you have made. Remember that Truth, and not Vainglory, 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 extremely 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 obscured by the weakness of those who manage it. Men are apt to be carried 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 Falsehood, 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 oftener are they reproved and convinced by those who look nearer into the Matter: So that being nettled at last to see themselves deceived at every turn, they cast the 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 liable 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 distaste and hate the company of Men. For those who easily believe any thing, finding themselves frequently deceived, by persons whom they before esteemed 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 unperceived, and the other more Wit and Eloquence, even so far as sometimes to persuade 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 ourselves to commend what is wittily said, without believing it.  
YOU transgress the bounds, and keep not the measures of an equal Judge (replied 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 endeavoured only to exhibit a Compendium of the Matters in Question between us, to the end that what I have delivered, might be examined, rather by the force and soundness of Reason, than by any high and pompous 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 expressed so great an uncertainty about the things you spoke of, that I doubted whether you failed in point of Learning or Knowledge, or were blinded by Error. For sometimes you said that you believed 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 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 choose any one: In like manner he who hath no firm judgement 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 tossed 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 own not their Wisdom to Fortune, but to Nature. Besides, that Philosophers and other renowned 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 idolise 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 stripped of all external Ornaments and Flourishes, not painted and set off with an artificial Grace and Eloquence, 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 framed, fashioned, and animated by GOD himself. But this we cannot resolve without enquiring into the nature of the Universe, seeing both these things have so near a relation, and are so straight 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 raised 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 Sacrilege 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 Fabric of the World, to have been formed 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 Extension; consider the swiftness of their course; view them by night, when they sparkle, and are all bespangled 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 Supreme Governor in the ordering and poizing of all these. Again, consider how the Sun by his course through the Zodiac 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 interchange 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 Ploughing and Reaping, and are the perpetual Almanac of the laborious Husbandman. From all which it is undeniably evident, that these Wonders could never have been created, framed and disposed in that excellent Order, without the perfect Wisdom of the Supreme 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 advantageous 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 allayed the nipping frosts of Winter, and scorching heats of Summer, with the intervening temperature of the Spring and Autumn; and that with such exactness, that the change of these extremes of heat and cold, is so far from being intolerable, that it is even easy 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 lose Banks of Sand give a check to its proud and raging Waves. Consider the wonderful ebbings and flow 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 Centre of their Emanation: Take a prospect of those vast Woods and Forests, 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 rise of Hills, the vast extension of Plains? Or what shall I say of such numberless numbers of Creatures, who are (each of them) severally furnished with their peculiar Weapons of defence; some are armed with horns, others fenced with teeth; some strengthened 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 bestowed 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 framed it. His upright Stature, his raised Countenance, in the upper part whereof the eyes are posted as on a Watchtower, 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, 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 breathe the free and open Air, suiting their nice tenderness with a proportionate delicate nourishment? Nor does 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 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 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 Sovereignty, in full trust and confidence, or lay him aside without blood? I omit speaking of the Persians, who referred 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 satisfy theambition of two so nearly allied, 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 Sovereignty 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 lessened it; and therefore he who would not lessen it, must not pretend to know it. Neither do thou inquire 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'll be apt to think Him an Earthly One; if I call Him King, you'll fancy Him a Worldly Prince; if I call Him Lord, you'll apprehend Him Mortal. Abstract but these additions of Names from our gross imagination, and you'll 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. Yea those who will have Jupiter to be the Sovereign of the Universe, do only mistake in the Name; but agree with us in the Thing itself, 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 fostered 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 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 divers, yet they all agree in this Matter. And omitting those rude and primitive Men, who by their Say purchased the Name of Sages; Thales the Milesian, who was before them all, and who first maintained 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 framed 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 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 diffused 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 joined with Infinite Matter. Antisthenes' declared, That there were several Gods, belonging to several Countries; but that there was but One Principal and Sovereign 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 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 Sovereign 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 itself. 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 showing that Juno is nothing but the Air, Jupiter Heaven, Neptune the Sea, and Vulcan the Fire; And that many of their other Gods are but the Elements dressed 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 used in his Discourses to declare, That Jupiter's Brain being with child and delivered of Minerva, and other like Stories, were not an account of the true Original of their Gods, but of some other things couched 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 searched 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, in that they despaired 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 itself; and his Discourses might have been accounted altogether Heavenly, but that they are here and there blemished and tainted with his Politics. 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 expressed and declared: 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 publicly of Him.  
THUS I have rehearsed the Opinions of almost all the Philosophers, whose glory it is, that they have all pointed at One and the same GOD, 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 governed by the Will and Counsel of the One only GOD; then ought not we to suffer ourselves to be imposed upon with the silly Fables of Antiquity, which are both repugnant to Reason, and condemned by the Philosophers of ancient Times. Our Fathers indeed were so credulous, as to believe things altogether monstrous and inconsistent, as a Scylla with several Bodies, a Chimaera with many shapes, an Hydra that received a new life from his happy Wounds, and Centaurs, which were Horse and Man united and growing together. In short, they very readily believed whatever any one was pleased to feign or fancy; as Men's being metamorphosed into Birds; Beasts into Men, and again Men into Flowers and Trees; with so many other fabulous things, 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 opened by Commerce and Trade, and that Nations had mixed their Customs and Ceremonies together, every one of them adored their first Founder, or Famous Leader, or some Queen , 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 preserved by them; since by this means they at once gave a reward to the Virtue of the Deceased, and an example to Posterity. Read the Writings of Wisemen, and particularly of the Stoics, and you will acknowledge with me, that Men have been worshipped 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 buried; particularly he instanceth in Jupiter called Dictaeus, from the Mountain Dictae in Candia, where he was nursed; and Apollo named Delphicus, from the City Delphos in Phocis, a Province of Greece; and Isis, who had the Surname of Pharia, from the Island Pharos in Egypt; and Ceres, who was styled Eleusina, from the City Eleusis in Achaia, where she was more particularly worshipped. Prodicus tells us, that they were reckoned 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 bestowed 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 scattered members and empty Tomb of thy Serapis or Osiris; and lastly, their Religious Rites and Mysteries, and you'll find them made up of the dismal Events, Deaths, Funerals, Mourning and Wail 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 Mother; and soon after you see Isis by and by overjoyed 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 strayed too far, was stolen away and ravished 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 stolen away from his Father, for fear he should devour him; the Corybantes in the mean while sound plying their Cymbals, to drown the cries of the Bantling, from coming to the ears of his more than inhuman Father. I am ashamed 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, mien and accoutrements of your Gods; than which, what can be more shameful and ridiculous? Vulcan is a limping crazy God. Apollo, though he has lived so many Ages, is still a beardless Boy; whereas his Son Aesculapius has a fair and comely Beard. Neptune's Eyes are blue; Minerva's grey; Juno has Ox-Eyes; Pan's Feet are garnished with claws; Saturn's are charged with fetters, and Mercury's fledged with Wings. Janus has two faces, as if he would go backward and forward at once. Diana the Huntress has her Garments tucked 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 Surname of Hammon, he wears horns; when that of Capitolinus, he is armed with Thunderbolts; when that of Latiaris, he is all besmeared with blood; and when that of Feretrius, he is very still and quiet. And not to go over the many several Jupiter's, there being as many Monsters of him, as there are Names. Erigone hangs herself; and the Merit of Self-murder hath advanced her to shine a perpetual Virgin among the Stars. Castor and Pollux die 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 Forefathers; 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 banished Homer (that renowned, celebrated and crowned Poet) out of his Commonwealth. For it is he chief, 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 fight 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; 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 used to do his belov'd Mistresses, being inflamed with Venus' Girdle. Hercules is made a Scavenger, and cleanseth Stables. Apollo turns Cow-herd to Admetus. Neptune binds himself as a Day-labourer to Laomedon, to build up the Walls of Troy, and is so unhappy withal, as not to be paid for his drudgery. Aeneas' Armour, and Jupiter's Thunderbolt are both hammered 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 authorise the faults and vices of Men. And it is with those and such like pleasing Fictions and Lies, that the Minds of Youth are corrupted; and being instilled 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 inquire into it. All the Ancient 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 received 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 making divers sorts of useful Instruments: He called the Country Latium, as if he had said, an Hiding-place, because he had found there a safe retreat to hid and conceal himself from the attempts of his Son; and to the end he might have his Memory preserved, he called the City from his own Name Saturnia; as Janus called 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 hid himself; and was the Father, as well as the Son, of a Man. And whereas they called 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 dropped from the Skies; and of such whose birth is mean and obscure, that they are the Sons of the Earth. As for Jupiter, he Reigned in Crete, after he had banished his Father from that Island; there he begot Children, and there he was buried: And at this very day they show 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 proved the Father was Mortal, to convince that the same Quality was conveyed to all his Posterity; except you suppose that they became Gods after their Death; as by the Perjury of Proculus, Romulus was ranked 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 Deified by their Subjects, not because they really believed them to be Gods, but to give them a more honourable discharge from their Sovereignty. Besides, this extravagant Honour is conferred upon them against their Wills; they desire to continue Men as they are, and are afraid of being Deified; and though old, are not at all ambitious of that Glory. Wherefore we are not to look for Gods among those that die, 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 Childbearing; 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 Birth and Death we are so fully assured. 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 decoyed and allured by the Curiosity of those Masterpieces of Art, their Eyes dazzled with the lustre of the Gold, and the brightness of the Silver, and polished whiteness of the Ivory. But if any body will take time to consider how these Figures are made, and with what Instruments they are carved and framed, he will blush at his standing in awe of a Material, that has been so abused, cut and mangled by the Workman, 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 underprop, 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 happened to one of the Kings of Egypt) and then it is melted, beaten, hammered and fashioned on an Anvil; and if of Stone, hewed, wrought and polished (it may be) by some debauched and wicked Fellow. Yet is not the God, in the least, sensible of all these tortures and indignities, offered 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, fashioned and graved; but it is not a God yet: It is soldered, put together and set up; yet still it is no God: At last it is adorned, consecrated and worshipped; and then at last with much ado it is a God, when it hath pleased 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 perch upon them, and were they not driven away by you, they would 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 yourselves 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 Father's Opinions, and choose rather to follow others in their Errors, than credit your own Judgements; 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 stamped 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 cold of Winter; others wear fools-caps, and carry about antic shields in their hands; others launce 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 crowned 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 Holy-things. 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 Profane, than to be thus Religious? And do not they also offend GOD, instead of appeasing Him, who from a strange Superstition geld themselves; since if GOD delighted in Eunuches, 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-brained men, who act these follies; which have nothing to plead for them, but the multitude of those who are engaged 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 raised 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, 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 Thiefs, Traitors, Murderers, Sacrilegious and Incestuous persons were soon gathered together; and to the end, that he who was their great Captain-General, might excel them all in Villainy, as he did in Dignity, he killed 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 presumed, safe in the confidence of their wickedness? Their next work is, to drive their Neighbours out of their own Countries; to destroy their Cities, rob their Churches, and defile their Altars; carry them into Captivity, and enrich themselves by Crimes, and the spoils and ruin 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 adorned with the spoils they have taken in War, that is, with the ruin 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 profaned, 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 Sacrilege. Indeed all the Triumphs of the Romans were but so many horrid Impieties, and all their Trophies, so many Sacrileges. It is not therefore the Religion of the Romans, that has made them so great, as the impunity of their Villainies. 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 worshipped Cloacina (with reverence be it spoken) for a Goddess. Hostilius built Temples to Fear and Paleness; and soon after, I don't know who reared an Altar to the Goddess Ague. In these Superstitions was Rome nursed 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 reckoned also among their Maladies. And yet these forsooth are the Gods, that have enlarged the Roman Empire, and vanquished 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  than any where else? Very likely; when for the most part those have suffered 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 Whoremasters more, than in the Temples and before the Altars? Here they exercise the function of Pimps and Panders, and design and contrive Adulteries: Neither does Lust and Debauchery abound so much in the public 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 Pontiffs, nor that rabble of Arvales and Salii, Vestals and Augurs; nor no Chickens religiously penned up, from whose feeding, or refusing their Meat, all measures were taken, and the greatest Affairs of state determined. But let's come now to those Auguries and Divinations by the flight or chattering of Birds, which the Romans so religiously observed, and the neglect or contempt of which (as you took notice) has proved as fatal, as the heeding of the same has been fortunate Was it because the most solemn dancing of the Barley pecked by the Chickens, was not waited for, that the Armies of Clodius, Junius and Flaminius were defeated? But what shall we say then of Regulus, who religiously observed 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' Chickens fed hearty at the Battle of Cannae, yet he perished, and the greatest part of the Commonwealth with him. And though Caesar made slight of the Auguries that forbade him to go into Africa before Winter, yet had he a successful Voyage, and returned 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 ware of what is present. Ennius in behalf of Pyrrhus counterfeits the Answers of Apollo, seeing he was become speechless; whose wary and ambiguous Oracle was silenced 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 juggle. 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 Orb, from their Original Station: and those miserable wretches having thus lost the Natural advantages wherewith they were created, 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 declined 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 achieve to our 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 called the BANQUET, 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 grossness, and Celestial purity. By which means they have an easy access to us, to stir up our desires, and by conveying themselves into our hearts, to affect our Senses, raise our Passions, and kindle in our Souls the flames of Lust. These Daemons then, who are mixed 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 mixed with abundance of lies; for they both deceive others, and are deceived 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 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 sergeant Diseases, terrify 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 foam, rage, and are whirled 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 rehearsed, as that of Jupiter's commanding in a Dream that his Games should be restored; the appearance of Castor and Pollux, on Horseback, and that of a Ship being towed 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 dispossessed. 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 conjured to come forth by the Name of the True and Only GOD, they tremble and quake within the Bodies they have possessed, and either leap forth presently, or vanish by degrees, according as the Faith of the 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 Judgement upon things which one knows not, as you do in condemning us, you may take warning from us, who do so hearty repent for having committed the same fault; for we were once as you are, and had the same Sentiments, being involved in the same blindness and stupidity of Error, when we believed that the Christians worshipped Monsters, devoured Children, defiled their Feasts with Incests; without considering, that though such things were commonly reported, yet they never were proved, and that none all this while has ever confessed 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 implying 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. Nevertheless we ourselves, at the same time when we undertook the Defence of Parricides, and persons guilty of Sacrileges 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, 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 charged 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 governed by Reason, and not by the instigation of Evil Spirits, your business would have been to have urged 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 filled the silly people's Minds, to make them detest and abhor us. But no wonder if all these horrid lies 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 conceived 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 mixed shape of Goats and Men, and others of them have the Heads half of Dogs and half of Lions. Don't you with the egyptians 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 Villainies; 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 Courtesy and kindness to the most extravagant Obscenity and Lasciviousness; who envy the liberty of Strumpets, and commit such unnatural filthiness with one another, as no modest Tongue can express, or Pen set down; and who sooner grow weary, than ashamed 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 myself 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  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 yourselves. As to that which you say, that we worship a wicked Person and his Cross, you are greatly mistaken; for how could he have deserved to be worshipped, had he been an Evildoer; or to be believed a GOD, had he been only Earthly? He is surely very miserable, who reposes all his confidence in a mortal man, since all hopes of his help die with him. The Egyptians indeed are guilty of this folly, who choose 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 bestowed 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 perjured when he swears by Jupiter, than when he swears by the Emperor's Genius. We neither worship Crosses, nor wish to be nailed to them. You yourselves 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 rowed 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 form 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 murdered Infant, is the initiating Ceremony of our Religion. First, who could have the heart to shed the blood of a young Innocent, that 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, newborn, 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 devoured them himself: Upon which account they were used 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 lodged with them; which a King of Egypt also practised. The Gauls sacrificed humane, or rather inhuman, Offerings to Mercury. The Roman Priests have upon some occasions overwhelmed and 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 learned to ratify 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 besmeared 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 Murders 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 purpose to obscure the glory of our Chastity, and deter Men from our Religion, before they had tried 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 yourselves, 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 feigned Incests, you are guilty of real ones yourselves. But Christians are not wont to make an outward show of their Chastity; but enshrine it in their Minds, and do not study so much to seem chaste, 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 , but Sober; for we do not spend our time in overcharging our stomaches 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  in our Assemblies, so are we no less such every where else. There are many amongst us, who keep themselves undefiled 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 ashamed of lawful pleasures. As for what concerns Honours, 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 Factious, if we all aspiring after the same felicity keep company with one another, and all meet together as peaceably as we behave ourselves singly and alone. Nor ought we to be accused for prating in corners, if you be either ashamed or afraid to hear us in public. 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 entered 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 own one another; you rage with envy and hatred against one another; and 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 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 show to others the GOD whom we Worship, nor see him ourselves. 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 seem strange to you, that you do not see GOD. All things are moved and driven by the Wind, and yet you see it not; And the Sun itself, that makes all things to be seen, is in a manner invisible, by reason of its superlative and dazzling brightness; insomuch as should we gaze long, and steadfastly fix our eyes on it, it would blind them, and put them out. And canst thou think thyself 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 thyself 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, 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 itself through the whole Universe, 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 ourselves 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. King's cannot acquaint themselves with the State and 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 availed 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 remembering, or not knowing the History of former times, you take notice only of some latter Events: For whilst they adored our GOD holily, religiously and innocently. (I say Our GOD, for the same is the GOD of the whole World) whilst they obeyed 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, arrived to a most puissant Monarchy: A few of them, and unarmed, put to flight great Armies and overthrew them, the Elements at God's command fight for them. Look into their own Writings, or if it like you better, into those of the Romans; read what Josephus and Antonius Julianus (not to mention those Historians that were before them) writ of that People, and you'll 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 consumed 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 contained, as they had a Beginning, must likewise have an End; and that ceasing to be nourished by the exhalations of fresh and salt-waters, they will be inflamed; for so the Stoics steadfastly 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 drowned with floods and inundations, others consumed 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 wondered 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 fourbished and dressed it up after their own way. Thus also the most renowned amongst them, first Pythagoras, and especially Plato, have delivered 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 repaired and recovered 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 dissolved into water, or be reduced to ashes, or be attenuated into Steam and Air, it is only withdrawn out of our sight, but to GOD it is preserved in the several Elements into which it is changed. 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'll 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 die and spring up again; Trees renew their green Vesture every year; and Seeds, unless they die and putrify in the Earth, do not return to a new life. And why may not our Bodies, like Trees in Winter, hid 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; choosing of the two, rather utterly to be extinguished, than to be restored to life again, only to be punished; which Error increases daily, by reason of the extreme licentiousness of the Age, and the long forbearance of GOD, whose Judgements 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, prepared for the Eternal punishment of the Wicked, according to the Oracles 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 designed 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 Fuel, and preys for ever upon the Bodies of the Damned without wasting them. Now, that GOD doth deservedly punish them that know him not, impious and wicked men, none but profane Wretches can deny, since it is scarce a less heinous Crime, not to know the Father and Lord of all things, than to provoke and affront Him. And although the Ignorance of GOD, is enough to make Men liable to punishment, as the true Knowledge of Him, doth avail for their Pardon and Indemnity; yet if we Christians be compared with you, notwithstanding that upon some of us our Discipline hath less effect, we shall be found much the Better Men. For you forbidden Adulteries, and commit them; whereas we are known as Men, to our Wives alone. You content yourselves 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 hid ourselves from them. The Prisons are crowded 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 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 one's 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 Honour to us; for as the Mind is apt to grow dissolute by Luxury and Excess, so is it many times confirmed 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 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  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 easy when he carries least about him; so in this journey of life he is happiest who being eased by Poverty, doth not go sighing under the weight and burden 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 choose 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 virtuously with a little, than prodigally and luxuriously 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 Virtue; 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 magnify as such Examples of Virtue, became Famous not other way, but by the miseries and calamities they were exercised withal. 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 Governor of all, and the most compassionate Lover of his Own. But He proves us by adversities; He makes trial of our temper and disposition by dangers and sufferings; He sifts our most hidden thoughts and inclinations; and to discover the bent of our 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 courageously encountering 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 Judge; for he is really victorious, who has obtained what he strives for? Where is the Soldier 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 he has not; I mean, he cannot lengthen our days, though he may bestow Honours upon us for our Courage and brave Exploits. But the Soldier of JESUS CHRIST is so far from being abandoned, even in Death itself, that he triumphs over it, and leads it Captive: So that though he may seem to be miserable, yet he cannot be so. You yourselves exalt, even to the Skies, such as have courageously suffered 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 endured, not only to have their right hands, but their whole bodies consumed to ashes, when they might with one word have delivered themselves from those extreme tortures? But why do I compare our Men with Mutius and Aquilius and Regulus? Our very Women and Children make slight of crosses and tortures, are unconcerned at the sight of wild and ravenous Beasts; and in a word, by a Patience divinely inspired, 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 Honour and excel in Power and Dignity. Poor Wretches! They are lifted up on high, that they may have the greater fall; They are Beasts fattened for Sacrifice, and so many Victims crowned 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, since all the things of this World are like a Dream, which vanishes before we can lay hold of it. King's 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 (its true) but it is not well to trust inconstant Fortune. Besides, if things be rightly considered, 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 done'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 esteemed only upon the account of their Virtuous Manners and Modest Behaviours, despise your Shows and Pomp's, and fly from them as delightful 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 astonished to see the Art of kill Men, publicly professed in your Gladiators Games? And for your theatres, 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 dishonour 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 Murders, and take delight in true ones. If we abhor the remainders of your Sacrifices, and of the Wine that has been presented upon your Altars, this is not to be interpreted as an acknowledgement of our fear, but an asserting of our just liberty. For though nothing can corrupt the Gifts of GOD, which Nature has produced for our use, yet we willingly abstain from those profane Oblations, lest we might be thought either to acknowledge the Daemons, to whom they are consecrated, or to be ashamed of our own Religion.  
But how come you to fancy that we have an Antipathy to Flowers? Don't we gather the Lily and the Rose, and whatever the Spring affords, and is esteemed either for its beauty or fragrancy? We both strew them, and tie them up into Nosegays, 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 smelled by the Nose, and not by the hair or hinder part of the Head. Neither do we think it necessary to crown the Dead 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 crowned with such as are made of immortal and never-dying Flowers, by the hand of GOD himself. We are moderate in our desires, being assured 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 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 Academics 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 declaimed against their own Vices. We don't endeavour to make a show 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 attained that which they so earnestly sought for, but could never find. Why are we so unthankful to God? Why do we envy ourselves our own happiness, that it 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 controlled; let all impiety be purged away, and let the true Religion be preserved and continue for ever.  
WHEN Octavius had thus ended his Discourse, we remained 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 furnished him withal, adorned so good a Cause, and so clearly made out those things which are more easily felt than expressed; being most of all pleased to see that he had both fought and soiled them at their own Weapons, and clearly demonstrated, that Truth is not only easy, but hath many favourable advantages on its side. Whilst I was thus silently musing with myself, Caecilius breaks out into these words; I congratulate Octavius most hearty, 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 uttered his Mind, As for me (said I) I am overjoyed 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 inspired him with so persuasive a Speech, and enabled him to overcome.  
THUS we all departed joyfully, Caecilius, because he had believed; Octavius, because he had overcome; and myself, both for the Faith of the One, and Victory of the Other.  
THE END.   

THE Translator of this Book, teaches the French Tongue according to an exact and easy Method. He is to be heard of at Mrs Gates' House in Bowlane, over against Basing-Lane-end, London.