Digitized by the Internet Archive in 2011 with funding from LYRASIS members and Sloan Foundation http://www.archive.org/details/worldunmaskdorphOOhube /^_ >^^^^ ^'^^/'^^ Ai^~^v ^c V^ 9" ' ^// 21. ^^>Z^' ^^-1^- ^^<^<^ //rn-^>^ ^ ^^2'5«-?>l^< ^7 '^''-^ '*' "'.. ^ir-r'—*^'"-/'-^^ ^^ — ^^ '.''^^ THE WORLD UNMASKLD: O R, T H E Philofopher the great eft Cheat \ I N Twenty-Four Dialogues. To which is added. The STATE of SOULS feparated from their BODIES: BeinganEpisToLARY Treatise, wherein is proved, by a Variety of Arguments, deduced from Holy Scripture, that the Punishments of the Wicked will not be ETERNAL; and all Objeaions againft it folved. To which IS prefixM, A Large Introduction, evincing the fame Truth from the Principles of Natural Religion. 'TranJlaUd from the French. THE SECOND EDITION: To which are added. Two Letters concerning the Mistaken Point of Honour among Writers. IN TWO VOLUMES. LONDON: Printed for A. Millar, oppofite to Katharine- Street in the Strand, M.DCC.XLIIL ( "t ) T O T H E BOOKSELLER. THESE "Dialogues having , been communicated to me^ I thought you wottd not be dif- f leafed with giving them to the Tuh- lie. Terhafs^ on perujing them, you 'will have fome redfon to believe they may turn to Account. , Novelty has Charms for the whole World. In thefe Tieces every thing is neWy except only the Subftance or EC- fence of Truths which cannot be fo. To which it may be added^ the ^orm- of them is Original^ and it would be no eafy matter to find any thing already written in this way. An Attempt of this nature may^ perhaps^ ftartle fome honeft 'Terfons of the old Stamps who lofe all patience at the bare mention of the Term Novelty ; A 2 but iv ^LETTER hit they may elfewhere find wherewith- al to fat is fy their Tafiefor Antiquity. I very much fear^ that Terfons of too much Gravity willfoon be Mfgufted at the Gaiety of the Stile, Iffo^ they will not want Books that are more grave as to the Stile than the Matter. The Methodical Learned will meet with nothing here to their mind. They will to no ptirpofe look for Method in T^ialogues^ which are managed in a WalL Every thing favours of that Eafe and Liberty y which the Walk and ^ the Air they breathe^ in the Springs \ ^produce among intimate Friends. Ton will be able to judge ^ when you read them^ whether the Number of Terfons of this latter Tafte, will pre A vail over thofe of the oppofite Tafie. \ I am. Sir, &c \ A LETTER from a Friend of the \ Author. Z;? A/r. D * * * * | SIR, I I Here fend you the Manufcript T>iar J logueSy whichyoudejiredofme. Ton ■\ want to know my Thonghts on them, i Is 1 from 77 F R I E N D. V Is it reafonable that I flould prevent your Judgments woud it not be more eqttitable to allow you to fee things with your own Eyes ? What you had been told of them be^ gan to give you fome Prejudice againfi them-y fo that I may have fome right to juftify them fo far ^ as to reduce you to an Equilibrium. However^ I Jhalt not enter on that Task'-, it woud be proceeding againji the ^ejign of this JVork^ which requires no apology, and^ perhaps^ will not eajily admit of one. Here^ Sir^ I ought to explain my- felf An Attempt to jufttfy the Sub-- fiance of felf evident Truths^ is a mere Banter, An Attempt tojujlify things that are barely accidental, and only different manners of viewing, or ex- plaining the True, woti d be fiperfluous j Jince the Author himfelfjuftifies them only in that rejpe^. He gives his Thoughts only as a fort of Conje^fures^ or if you pleafcy as Reveries; by the help of which, every Man confiders the True in it felf To pretend to juftify the Form of them, woud be to under- take an Impofftbilityh for to juftify it A J to vi ^LETTER to the Tafte offome TerfonSy woud be to incur the Cenfure of fever al others. Men of Gravity cannot bear the jujii- f cation of the T leaf ant ry and Gaiety, "jjhich reigns among the ABors of thefe Tieces\ at leaf, they ^willbe difpleafed to fee the7n talk in that Strain on the moft fertous SttbjeBs 3 of this fort is their T>ifcourfe on Tnith or Religion. On the other hand, Terfons of a gay Turn of Mind, "who have been ufed to exercife their Humour on Nothings, or frivolous Tleafantries^ {fPerfons to whom Truth appears gloomy, becaufe they are unacqtiainted with it, and grow melancholy on the leaf Attention to the True, which carries them out of their Element) fuch Terfons, I fay^ will not allow a Man to juflify the Se- rious of the SubjeEts here examirid ta the bottom, and which, confeqtiently^ require fome Attention. 'Terfons of this CharaBer w-ay in- deed be more tradable than thofe of the contrary CharaBer: without renounc- ing Gaiety or Tleafantry, which is infepar able from it. they may contraB a familiarity with Truths and come at UJi from ^Friend. vU Idft to have a relifk ofit^ and bepleafea with it as their own Element^ as the Ele^nent of Joy and Serenity, Thefe TDialogues^ by a fmali Sample-, Jhew this is not impojjible: and it ap- pears that the Friends here introduced^ do not qtiit their own Element^ eveii when they are moft attentive on ex- plaining the Siibftance of Truth. Thofe who employ their Genius on abftra^ Subje^is, will here find no- thing that demands too much of their Application. If they are fuch as are fat is fie d with Ideas rather than Words ^ and require a Trecifion in Ideas ^ with- out trifling on Expreffions--, they will find fome Strokes which will not dif pleafe them. If they are accuftomed to diftingtiifb what is Original, from what is bor- rowed or foified in, they will eafily ex- cttfe feveral Irregularities J which woiid be unpardonable in a Man of Study -y but are pardonable in a Rcvcur, or one who delivers his Thoughts only as Re- veries *. Such , as ca-anot relip the A 4 True, * In the feventeenth and eighteen.th Dialogues, the- Keader m^y lee what gave Occafion to the 1 erxr.s lU-^ 'ueur and Re'veries, viii ^LETTER True, unlefs it is treated geometrically y \ or with a rigorous Exaclnefs of Terms ^ \ will never be able to likefo immethodi- \ cal a way of Writing. \ The impatient Tart of Mankind, j who decide without underjianding the \ drift of a ^ifcourfeh will here have \ frefb Occafion to exert themfelves, As moft of the Subjects are only fight ly \ touched on, by Strokes which rather \ give a glimpfe of Truths than unfold it | to View, their ^Precipitation will give \ them frequent Opportunities of pro^ nouncing this or that falfe. \ devotees of a certain kind, who can \ relifh nothing that relates to Religion^ i tinlefs it be fupported with a croud of j Scripture- §luGtations, will certainly \ d f approve of the Qmiffion of fuch Taf j fages. ; Tou fee now. Sir, how impoffible it \ woudbe tofucceedinjuftifying the "Dia- | logues to 'Terfons of different Tafes. \ It is better to leave every one the Li- I herty of judging for himfelf if every \ one can be allow d that Liberty. By i that Liberty, I mean an impartial \ ^ifpofition, 'orperfe£i Neutrality, not ^ ditermind by any fecret Inclination or \ private \ from ^Friend ix private Inter eft to pronounce pro <7r con. No other Liberty fe ems tomefufficient for being a competent Judge h becaufe without that ^ a Man won d be at once Judge and "Party. I am, iyc. N. B. Thefe two Volumes are a complete Tranflation of the two Volumes of Dialogues, and two of Letters. BOOKS Printed for A. Millar. I. A NTIQUITATES CHRISTIAN^^ Xjl oJ"? The History of the Life AND Death of the Holy Jesus: As alfo the Z./'z;?/, j^ds and .Martyrdoms of his Apostles. In two Parts, Theiirlt part, containing 7h Life ofQ h r i s t, written by Jer. Taylor, late Lord Bifhop of Don.vn and Connor. The fecond, containing The Li'ves of the Apostles, with an Enumeration and fome brief Remarks upon their 6rfl Succeffors in the five great Apofiolical Churches: By Wi l.l iam Ca ve, D. D. Chap Iain in Ordiuary to his Mcjefiy. By who^^ alfo is added. An Apparatus^ orDiscouRSElN- T R o D u c T o R y to the whole Work, concerning the three great Difpenfations of the Church, Patriar- chal, Mofaical and Evangelical. The TenthEdi- T 1 o N, adorned with carious Sculptures. 2. Letters concerning the Religion ejfevtial to Man ', as it is diilind from what is merely an Ac- ceffion Co it. In two parts. By the Author of the World Unniafk''d: or. The State of Souls feparated frhm their Bodies. Tranflated from the French. 3. Free Thoughts concerning Souls: In Four Effays. ( I ) Of the Human Soul confidered in its otvn Nature. (2.) Of the Human Soul compared .«— — Kt DIALOGUE I. Philo, a Lawyer^ Crito, a Philofo'^ pher ; and Erastus, a Merchant, Philo. T"^ EAR Eraftus^ I am told you I J are much- changed fince I faw JL-^ you laft ; that you are become a 'Devote^ or Fietiji. Crito, It is matter of furprize to feveral ; but it would be ftill more fo, if you could gain us over to the fame Party I Eraftus. That wou'd be pleaiant indeed ; efpecially, if I fhould gain you without at- tempting it. Crito, How, Erafius I wou'd yoii have Co little Zeal, as not to endeavour to make Pro- felytes, and increafe your Party ? Erafius. Were I of any Party, the Ho- nour that wou'd be done me by fuch Pro- felytes as you, wou'd not allow me to neg* le6l them. Vol. I. B Pm. Z., The World XJnmaJkedy or^ Philo. But is the World really miftaken, JErqfiuSy in imagining you are become d. De- ^ote or Pietijl ? Erajius. When you have had your Jeft out, I'll fpeak ferioufly ; in the mean time*, ^ I alTure you, I claim neither of thofe Ap-^ pellations. Pbilo. How fo, Eraftus ? Is it becaufe they do you nqt honour enough ? 'Eraftus. That is not the Reafon, Philol \Yhen taken in a favourable Senfe, they wou'd do me too much ; in any other Senfe, they would be the dire6b contrary of my Charader. Crito. How then do you underftand them, Eraftus ? Eraftus. Thus : The Appellation of De- vote^tdktn in a good Senfe, ought to denote a Perfon devoted to God : and that of a Fietift^ a pious Perfon ; which comes to the fame. In this fenfe, as I faid before, they wou'd do me too much honour ; and I am far from affuming them. In the vulgar Senfe, the Appellation of .D^i;c?/^' denotes a Bigot, and very often a Hypocrite ^ as that of Pie- t'lft., denotes one polieffed with a Party-fpirit, one out of humour with all Mankind, and who fludies to diilinguifh himfdf on a Prin- ciple of Vanity. I own, I do not take this Xo be my Character. Pray, tell me, Gentle- rnen, in which of thefe two Senfes, you have fceftow'd the Title of Pietift or Devote on me ? ^QriiG, Not in the latter, you may be alTur'd, Eraftus., the Philofopher the great eji Cheat. % - ^rajlus. Then it muft be in the former. Philo. Can that be a Queftion, Erajlus f Er aft lis. If I take you right, your Gha- radter of a Perfon truly pious, comprehends a Zeal, or Party-Spirit, which endeavours to gain Profelytes, or fuch as call themfelves fo^ in order to enlarge the Number of its Par- . tizans. Are thefe your Notions of Piety I Crito, Not altogether, I own. Philo, They are ftill lefs mine. Eraftus, Now Crito is beginning to con^ " tradid himfelf ; I defire he will be confiflent. Crito, If I might be allow' d the Liberty, Erajlus,, I fliould fay you are a little malicious^ in making your Friends fall into Contradic- tions. Eraftus, Not I, Crito ; I only let them fee It^" Crito. Since you are refoived to give no Quarter, and muft be anfwer'd diredbly, I ihali freely own, that when I conneded the Ideas of Piety with thofe of Party-Zeal, 1 . form'd only confus'd Notions, which pre- fented nothing diftind to my Mind. Philo, I can fay the fame for myfelf, £-; raft us, Eraftus. I am furpriz'd that Philofophers and Lawyers, Meji who make profeflion of advancing nothing but what they have di- ftind Ideas of, can be fatisfied with what is confufed and indeterminate. Philo. You fee, Crito^ how he handles us. Crito. It is no more, than what we in fome meafure defervCj for beginning the Attack. B 2 Bur^ 4 ^he World Unmajked y or^ But, Raillery apart ; fince you are not dif- pos'd to pafs for a Devote^ either in the good or bad Senfe of that Term, I beg to know, EraftuSy what you would pafs for. Philo, For an honeft Man, without doubt. Crito. Or rather, for a good Man. Eraftus, Is it abfolutely neceflary I fhould pafs for fomething ? It is not my Inclination, dear Critv. I am of opinion that one ought to think of becoming a good Man, before one pretends to pafs for fuch. Crito. Are you not a good Man then, E- raftus? Eraftus. I may, perhaps, be enough fo to bear the Name ; but muft own, that to be a good Man, according to my Idea, implies fomething more than what is comprehended in the common Notion; in my way of think- ing, a Man devoted to God and a good Man, are almoft the fame thing. Pbilo, At that rate, there will be but few good Men among thofe who would pafs for fuch. Erafiiis. One of the fureil Marks that a Man is not really fuch, is a defire of appear- - ing fo. A Man in Trade never takes more pains to appear rich, than when his Affairs are in the word Situation. Crito. But I wou'd fain know, Eraftus^ how you came by thefe Thoughts. Who is the Mafter that has form'd fo good a Scholar ? Eraftus, Should I tell you, Crito,, you ^ou'd perhaps endeavour to exceed me, as you The Philofopher the great eft Cheat. ^ you did formerly at College. I have not forgot your Superiority in Learning ♦, and how do you know but I may be capable of Jealoufy ? Pbilo, If there is any reafon to fear Crito on that fcore, you mull allow it is not the fame in regard to me, and that you may communicate your Secret to me without any danger. Erajlus, Philo^ I have not much lefs realbn to miftrufl you. The Lawyers are a Set of Gentlemen, who go through with all they undertake. What wou'd become of a poor Trader, divided between a thoufand Cares and Articles of Bufmefs, if he fell into the hands of two fuch Philosophers as you ? Philo, Really, Crito^ I am at a fofs what courfe to take for getting any thing out of him. Erafius. It fliall be your own fault, Philo, if you do not oblige me to anfwer you. Flad you fpoke ro me ferioufly, I fhould have an- fwer'd you in the i^j^mt Strain. Perhaps you imagin'd that, iince the World has been pleas'd to beftow on me the Charader of a Pietifi^ I had loft all relifh for Raillery. Crito, You have too much natural Senfe, Erafius^ to be fo foon ftupified with Pietifm or Devotion. Eraftus, Hold, Crito^ is it in the good or in the bad Senfe that Pietifm or Devotion ftu- pines a Man ? B 3 Crit&i^ 6 He World Unmajked*^ or, Crito, You flop me fhort, Eraftus.y and I Own, have again caught me in the Confufed, and fpeaking according to vulgar Opinions. Philo. You might have pleaded in your Defence, Crito^ that when you fuppofed De- votion could ftupify, it was in the bad Senfe of the Word. Crito. That, Philo^ v/ou'd have been but a- poor Defence ; and I fhouid have contradid- ed myfelf again. Philo. And where lies the Contradiftion ? Crito. It would have been but too plains I juil now toldEraJlus^ that I gave him the Appellation of a Devote in the good Senfe only ; and here I mud have fuppofed him fuch in the bad ; for a Devotion that Itupi- fies, is of that kind. Erafius. Critc doth himfelf juftice with a„ very good Grace. He has ipared me the trouble of pointing out a Contradidion in his Difcourfe ; on which occafion I Ihould have ihewn him no Favour. Crito. I am very fenfible of that,. Erajius \ and in return for your Care, I promife you the fame good Office on the firfl opportunity. Erajlus. Well ^ this is a6ling like Friends ; and I fhall be very fenfible of the Obligation : t)Ut I fee M. coming to look for me. ^ Philo. Will you leave us fo foon then-, Erajius ? Erajius. I depend on meeting you again, 'Philo : I promifed to be at a Friend's Houfe at Five ^ you had made me forget the Ap- * ' pointment ^ The Philofopher the greatejl Cheat, j pointment ; give me leave to be as good as my Word. Crito, We will j but on condition that you^ do the fame to us, Eraftus, Promife us then to meet us at Three to-morrow in, our far Vourite Walk. Erafius, I will certainly be there, if I caff» DIALOGUE 11. Crito, Philo, and Erastus. CritG. T Thought I was too late, Thilo \ but- "*^ A J ^^e Eraftus is not yet come. - Philo. I think I fee him at the bottom of this Alley, in company with another, whom- J do not know. Crito. You are millaken, Philo -, he would have come alone j and not brought us an Impertinent. Philo. My Eyes are better. than yours then.^. Crito : See, he is now taking his leave of him, and coming up to us ! Crito. I perceive it, though confufedly i- and am glad he doth not bring his Compa- nion with him i a fourth Perfon would hav^ been troublefome to us. ^ ' . Fhilo. What think you of our I^rlefia^ fince Yefberday's Converfation I Crito, I know not what I think of himy Philo '^ all I know of the matter is, that I have been all day impatient for the Hour of Meeting, and fear'd it at the fame time. But what^do you think of him your felf ? E-4.. Phik, S The World Unmajked ; or, Philo, I will tell you another time j he is near enough to over-hear us. Crito^ to Eraftus, Well met, Sir : We ima- gined ourfelves here before you ; but I find we were miflaken. Who was you with juft now, pardon my Curiofity ; did you leave him on our account ? Eraftus, I was with a Friend, whom I can quit to join others,^ and without fear of his taking it amifs. Philo. His Name, Eraftus? Eraftus, His Name is Sermus, Criio, I am not unacquainted with that Name •, and, if I am not miflaken, I knew him formerly at School. Philo, May I be allow'd to afk you, £- raftus, whether he is a Pietift^ or not ? Crito, I had the fame Curiofity ; but laid a reflr^nt on my felf, being appreheniive of a Queflion concerning the good, or bad Senle. Eraftus, The World is pleafed to call him fo ; but that gives him very little Concern. Crito, But tell me, my dear Friend j what fort of People are thofe pretended Pietifts? I have heard fuch different Accounts of them, that I Ihould be glad to fiad a Man who could give me their true Chara<5ler. Eraftus. That is much fucli a Queflion, Crito y as if I fhould afk you what fort of Peo- ple are the Chriftians, Crito, The Chriftians are fo numerous, that an Infinity of Diflindlions would be ne- ceffary for charafterizing them. Eraftus. The Philofopher the great eft Cheat. 9 Erajlm. The Pietifisy though not very nu- merous, are of fo different Charaders, that we mud make as many Diftindtions as ther& arePerfons. But I am poorly qualified to talk of them ; for moft of what I know, is only by Report. PhHo. You are very far then from being engaged in their Party, as feveral imagine. Eraftus, Engaged in a Party, Philo! All good Men, or, if you pleafe, the Pietifts^ in the good Senfe of the Word, deteft the Choice of a Party or Se<5f . Philo. They feem, however, to affed a way of living very diiierent from that of the reft of Mankind. Eraftus. Dear Fhilo^ you feem to attack them with a view of engaging me in their Defence, Crito. They would be in very good hands, had they fuch an Advocate as you. Philo. I own, I fhould take a pleaflire in hearing you plead their Caufe. Er alius. Were I as able an Advocate as Philo., I would confider whether I ought ta undertake it, or not. Philo. You are always on the Banter, E^ rqfius ; but. Raillery apart, may we not be favoured with your Thoughts on thofe People ? Eraftus. W^hat can a Man pofitively think, Philo^ of People whom he knows only by ihe Report of others. I own, all my Thoughts of them will amount only to Poffibilities. Philo.. What mean you by thdX^ Erajius I B 5^ Erajlus.. lo ^he World IJnmaJkedH &'t\ Eraftus, I think it very pofTible the WorK may be entirely miflaken, in the Judgment it forms of them : that thoie whom it moft defpifes, are perhaps the mod valuable Fart of Mankind : that thofe whom it reprefents as Fanatics, are Perfons of the foundeil: Senie^ and the nicell Difcernment. I likewife think it very pofTible, that, among thofe who bear that Name, there m.ay be Chara6lers of all forts : fome well-meaning Peribns who are pnly Apes of others \ feme who make a good Beginning, and a bad Endings fome who- lincerely do what they believe their Con- fciences require , and fome, who are void of Integrity, and after being feduced themfelves,, feduce others. I farther think it poillble for Villains to aiTume the Name and Appearances of Pietifm^ that they may gain their Ends with xnore privacy. Now, Fhilo^ I afk you in my turn, what think you of thofe People I Will you be their Advocate I You are more fit for that Ofnce than I am. Philo, In that caie, I muft be equally fit <|;o undertake good and bad Caufes. Crito. Eraftus mavv^ls us off y he lets us fee .what ridiculous Queilions we aflc him about %\it Pie lifts, Eraftus, Suppofe, Philo^ that you and I were to go to a Lapidary^s Shop, and upoa^ the bare fight of the Note on tht Bag, I fhould ailc you, v/hat you think of the true and falfe Stones in it : Vv hat Anfwer would you make me.i* Fhilo. fh^e Phiiofopher the great ejl Cheat, i 1 Philo. I own, I lliould think thisQueftion iomewhat abfurd. I perceive what you drive k't, Erqftusy and need not wait for the Expla-^; hation of the Riddle. ^^ Eraflus. You very well know that in the WorM Men value themfelves on Juftnefs of Thought ; have you never heard Perfons of that Characler deal in Queftions and Anfweri- ftill more ridiculous ? Crito, The Ladies, Erajlus^ are particular-- ly excellent in that Art ; if their Difcourfe happens to fall on the poor Pietifts^ they paint them in fine Colours. ^ Erajlus. It would bepleafant to write dowii' meir Converfation on that Article. Crito. I will, fome time or other, give my iclf that Diverfion \ but, if I am not niillakenj:. I fee fomebody coming towards us. Erafins. .What is his Name, Crito ? Crito. Parmenas^ one of our Senators ; cer*- tainly you muft know him. Erajtus. 1 knov/ him only by Reputation 3- What is his Ghara6cer ? Philo. That of ftrongly intereilino; himfelf jft what concerns himfelf ; and httle, or not at all, in what regards others. Erajlus, Do you not think, Philo^ that moil of thofe whom the World calls honeft Men, are of the fame Clafs r Fhilo. I cannot tell, Eraftus \ but, I fhould be very much difpleafed with my felfj w^ere that my Chara6ler. Erajltfs, You think then. Philo, that you B^'6 have 12 7he World Unmajked\ or, have a much more difinterefted Regard for your Friends. Philo. I am very fendble that Self-Love has fome Ihare in it 5 but methinks, I ihould be capable of ferving my Friends at the ex* pence of my own Intereft. Crito, Perhaps, Philo ^ it would be on con- dition, that Intereft was not of the greateft Concern. Philo. You fet but little value on the Friendlhip of yoiir Friends ^ Crito. Crito. I ^tt fo great a value on yours, that I would not put it to too fevere a Trial •, wc muft be careful of what we prize. Philo. Till now I flattered my felf with having in you a Friend proof againfl all Trials. Tell me then what Depen dance I ought to have on your Friendihip, fmce you have fo little on mine. Crito, It would be unjufl, Phib^ to hold up my Friendlhip above its Price. I will own frankly, that I have a Friend to whom I refer all others. This Friend is Self. I know not whether you are acquainted v/ith him or not. Provided that Friend and Philo never appear in competition, the latter may depend on my Friendiliip in its utmoft extent, and fo far put it to the trial. Should I promife more in the Affair of Friendlhip, I own my ProfefTions would be mere Quackery. Philo, What do you think of a Friend like t\\vi^ Er(7fius? Erq^us. I thinkj ,P^i/^3 1 could more fafeiy degend- , The Phihfopber the greatefl Cheat. 13 depend on his interefted FriendHiip, than on the Proteflations of Difintereftednefs made by fever al others » There are certainly more Quacks in the Biifinefs of FriendfHip, than there are Retailers of infalhble Remedies. Crito^ at leaft, promifes only what he can and will perform. Is not this plain Dealing ? Crito, I find Philo is not very well fatif^ fied with my Offers of Friendiliip ; he is angry with me, perhaps, for difabufmg him of the beautiful Idea he entertain'd of it. However, I have done him a fervice, in thus difcharging him of the Obligation, under which he would have lain, to make me. a. Return. Philo. Were you not fb fevere,. I could tell you that the ConfelTion you have made, fhall not at all diminifh my Friendfhip for you ; but you will not take my Word for it^ fo that I had better wait for an opportunity of proving what I iky by Fads. Qrita. Do you tliink^. Fhiloy that confi- derable Services done to a Friend, are always Proofs of great Difintereftednefs I. For my part,, who do not com.mend my felf, I find my felf very capable of ferving. my Friends to a certain Point ; Self- Lov£ takes all Coin for current; and I know, ^c. Erajlus. Crko^ have you read what.M. Da la Rochefoucaut fays on Self-Love .'^ Crito, Yes, Erafius^ and frequently founds my own Charader there. Among other MaximS; I the other day met- with this: Selfi^ 14 The World U72majked', or\- Love feems to forget it felf^ when we are la- houring for another* s Advantage ; hut it is only lending upon Ufury^ under pretence of giv- ing, "The mofi dijinterejied Love^ fays the fame Writer, is no better than a Trade ^ an Exchange of good Offices in which Self-Lom- always propofes fome Gain to it felf. Eraftus, I am afraid, my dear Friends^ if we make too clofe an Enquiry into Friend- fliip and Self- Love, the latter will put the for m.er to flight. Let us not endeavour to fee too far into the matter -, vit may be un- deceived in a manner that will rnortify us, Philo. Nothing could be better faid, E.- rajius ; we have fo many unavoidable Oppor- tunities of feeing ourfelves in a bad Like- nefs, why fhould we leek for m.ore ? Let' us not be fuch Enemies to our own Re- pofe. Crito, Do you not obferve, Vhllo^ that E- raftus banters us ? He ipeaks die Language of Self-Love, which is not willing to be feen^ too near. Philo. I am ready to excufe him, on con- dition that you both fup wich me to-night. " En^jtus, A very hard Bargain ! Fhilo, I make another, Krafius v that we- all three forget we have any Self-Love, a- feout us, ^ D I A^ 1 the Phllofopher the greaieji Cheat. 1 5 DIALOGUE HI. Philo^ Crito, and Erastus. Philo. "U" AV E you been long here, E- J7l raft us ? Eraftus, An Hour and a Quarter, if I aiu not miftaken. Philo* You are a very early Rifer -, we imagined we had done Wonders in your favour, and fhould be here as foon as you. Crito. You faw the Sun rife, no doubt. Erqftus, I faw the Day break, and found the Sight well worth fome hours Sleep. Be- fides, the Spring is fo fhort a Seafon, and at the fame time fo lovely in my tyts^ that I was refoived to make the beil of it. Philo. It is a beautiful Emblem of Youth y ,which paiTes ftill quicker than the Spring, Eraftus, And almoil always before we think of making the bell of it. Crito. Had any Man but Eraftus talk'd iii this manner, I Ihould imagine he regretted his not having had his fiiare of Pleafure. In that Cafe, it would be high time to make up for what has been k)ft. Eraftus. I do really regret my not having made all the ildvantage I might have done of my Youth ; and my Miilakes in the Mat«- ter of Pleafures. Philo. You always confined yourfelf to flich moderate Pleafures, Eraftus^ that one might i-harge you rather with taking too little than 1^6 The World Unmajkedy or y too much. When Pleafures are innocent,, they become Youth perfeclly well. Erajlus. What do you mean by innocent Pleafures, PBilo f Philo, Should I tell yoa, Erajlus^ they are fuch Pleafures- as have nothing criminal, you would laugh at my Definition. Eraftus. I own it would make me fmile; but I fhould be convinced you did not ipeak feriouOy. Crito,. By fycli a Definition, Philo would Have informed Eraftus that White is not Black. Philo, I am too well acquainted with E^ rajlus^ to think of fatisfying him & eafily. But I own that, the morel feek for an e:^a6i Definition of innocent Pleafures, the farther I am from the Difcovery. I imagine I could better tell what they are not, than what they are. Erafius^, I am not furprized at that ; be?- caufe the Term Innocent is negative, and ex- preiTes aothing.in particular ; unlefs it be that a thing is not criminal. It mud be agreed that we often bring ourfelves off by loofe and indeterminate ExprelTions, which clear up the Difficulty almoll as well, as when we fay White is not Blax:k. Philo. Men do not look fo nicely inta 'Matters, Erajlus. Crito. We Ihould, perhaps,. be difpleas'd, sf certain Truths were. unfolded to our View. Phih.. 7he Philojopher the great eft Cheat. 1 7 ^h'tlo. However, Eraftus^ give us your Thoughts concerning the Nature of innocent Pleafures ; or, if you pleafe, of fuch Plea- fures as are not criminal. Eraftus, Pray tell me, Philo^ are not the Terms Criminal and Culpable^ fynonymous ? Thilo, Without doubt. Erdjius. Why is it not faid that a Pleafure is culpable, as ^^tW as that a Piealure is inno- cent ? Philo, Becaufe the Title of Culpable is ap- plicable only to a moral Being ; whereas Pleafure is not properly a Being, but the Modification of a Being. Eraftus, If a Modification cannot be called culpable, can it be called innocent ^ Philo, I own, Erafiiis^ that Innocent be- ing contrary to Culpable^ neither of thofe Terms can be applied to a Modification. Eraftus. You told us, Philo^ that Plea- fure is only a Modification of a Being. Philo. I fay fo again, Eraftus. Eraftus, You will grant then, Philo^ that Pleafure is, properly fpeaking, neither inna- cent nor crimina'. Philo. I am obliged to grant it. Eraftus, And that the Terms Innocent and Criminal belong only to a moral Being, of which Pleafjre is but a Modification. Philo. I mufl grant that too. Eraftus. On that foot, you will not for the future afk me for a Definition of inno- cent Pleafures, or fuch as are not criminal. Phik. 1 8 The World JJnmaJked ; or^ Thilo. I know not, Eraftus^ how I Canr afk it ; and yet I am not inclined to excufe you. Crito, If J am not much miftaken, Erajlus. unravels the Difficulty very well •, but at the fame time rnahcioufly pretends he cannot get over it. Eraftus. J appeal to you, Cr'ito ; is not Fhtlo more malicious than I, in forcing a poor Trader out of his Sphere, to entangle him in metaphyfical Qiieftions, which do not fall under his Cognizance ? He can gain no Honour by the Vidory. If in return, a Man fhould drag Philo out of his Element, and employ him in Exchanges, Arbitrations, the Price of Silks, i£c. I ihould be in fome -meafure revenged of him. Philo, You are fulHciently fo without, Erafius 5 and I fee it is no eafy matter to gain an Advantage over yo^. Crlto. Erafius would fain give us the flip^- I perceive, and decline telling us his Gpi- 'nion ; but he miuft explain himfeif, though againft his Will. It is not civil thus to drop one's Friends on the Road. Erafius. Pray, Crito^ take notice that Philo engaged me in the Journey by ilarting the Queftion about innocent Fleafures ; it is his Bufinefs to purfue the Subjed. Where- abouts did v/e leave oft, Philo ? Philo. We had agreed that only a miOraK; Being can be criminal or innocent. Crito. T^he Philofopher thegreatefi Cheat, ig Crito, At that rate, we are to difcard the Terms Innocent and Criminal^ fo much in ufe. Erajlus, I confefs I fhould be pleafed, if one could avoid employing them. They al- ways carry fomething ambiguous, v/hich ob- fcures the Truth. However, as Term.s ftand for no more than the Ideas fixt to them, they might flill be admitted, provided Men were firit agreed on their true Signification. Pbilo. What Senfe would you give them^ Eraftus ? Eraftus. V/ere there an abfolute Neceinty of giving them any, I fhould fay that Plea- fures become more or Icfs innocent by the Difpofitioa of the Heart v/hich relilhes them. Crito. I am entirely of your mind, Eraftus, I never was fatisfied with the Di(lin6tions in-- troduced by Divines in regard to lawful and unlawful Pleafures. Philo, I always thought fome of them ■made the Way too fnooth, and others too rough. _ Eraftus. Tliey have cut themfelves out a great deal of Work, which they might have avoided, had they referred every Man to his own Confcience for Sadsfaclion in this point. . Fhilo, That mud be own'd, Eraftus \ but on the other hand, is not this Way of blind Obedience to Confcience, expofed to great Dangers, and numberlefs Illufions ? We have feen Men pretend to jiiftify themfelves in 20 Tloe World XJnmaJked\ or^ in the moft manifeft Licentioufnefs, nnderj pretence that their Coniciences, as they faid,^ accufed them of nothing. /' \ Erajlus, The beft and ilirefl Way cannot^ fecure a Man from voluntary lUuiions. Do^ you know any Way, Philo^ that is inaccef-i fible to Illufion, and where a Heart willing 1 to be mifled, may not be feduced ? . Philo. I Ihould be very much puzzled to ^ find fuch an one , and am pretty well fatif* ' fied, that Perfons moft fkilful and penetrating ^ in what relates to others, are the Bubbles of 1 their own Illufions ; but I iee no Remedy ; for this Evil, nor .how one can get clear of it. ^ Erafius. Why, would you not look on ^ Confcience as the Key to this Labyrinth,: Fhilo ? ' Philo. We muft lirft enquire what Con- \ fcience is. Eraftus, Do not expe<5l Definitions of. Confcience from me % I fhall leave that Tafk ' to Divines, if they think them felves equal to it : for my part, I am fatisfied with the . Knowledge I have of it from my own Senti- ; ments and Experience. You afk'd me the \ other day,, Crito^ under what able Mafter^s \ Tuition I had placed my felf I Ihall now ' anfwer your Queftion : That Mafter is Con- : fcience, I neither know nor will have any ' other. i Philo. You furprife me, Eraftus \ I know \ not whether I am to. take your Word for it : or not* \ CriUh\ The Phihfopher the greatejl Cheat. 2 1 Criio, I Ihould miflruft any one elfe, who talked in this manner ; but Eraftus is a Man of too much Veracity to be furpe6led of Dif- fimulation. I perceive I fhall foon have a very different Opinion of that Mailer than I have hitherto entertained. Erafius. I know not whether you are ferious or not, Crito , but this Mailer is near enough to over-hear you. Crito, I am very ferious, Eraftus ; and am extremely angry with myfelf for not having hitherto fet a greater Value on fuch a Mailer, nor given Attention to his LelTons. I fee what might be obtained with moll eafe, is moll negleded. Fhilo, You will take it ill perhaps if I in- terrupt your Gonverfation, with afking the Hour of the Day. Eraftus. I think it is time to go home with Crito^ and make him treat us with a Break- fall. Crito. I am a pleafant Fellow. I had really forgot what I promifed you lail Night, and did not confider Eraftus was here long before us -, but that is your own fault, Eraftus^ and therefore blame nobody but yourfelf for it. DI A- ZZ The World TJnmq/ked *y or y DIALOGUE IV. Crito, Philo, andERASTUs. Crito, WJ ^ are fi^ft to-day. V V Philo, Eraftus muft have over- flept himfelf, or is detain'd by fome unfea- fonable Vifiter. Crito, Would you imagine, Thilo^ that fince the Arrival of Eraftus^ I cannot pafs one Day without feeing him ; though he is pretty fevere upon me, his Converfation be- comes every day more agreeable to me. Thilo, His Change has not produced in him the EfFed I expeded. I was told he was grown gloomy, melancholy, and unfit for all Converfation. I never faw him fo gay, nor behave himfelf in fo engaging a manner. Crito. Though he has always been gay, it was not in fo free and eafy a^ manner. I know not what can be the Caufe of it ; but it is vifible he has a Fund of Serenity within, which, if one dared, one would envy him. Fhilo. Were all the Fietifts like him, every Man would be one, and the Appellation would be no longer a Bugbear. Crito. I do not know that, Philo. Men would willingly enjoy his Gayety and Sere- nity \ but I queftion whether they would, like him, obey the Voice of Confcience in every particular, and on all occafions. Do we know what it has already cofl him, and what it may coil him hereafter? Thik. The Philofipher the greatefi Cheat, 2 3 mio. Not I, Crito ; but methinks it is the Duty of every honeft Man to obey his Confcience, and I fhould be very ferry to dif- obey mine. CritQ. Some time ago, I could have talked like you, Thilo ; but I have fince obferved that I endeavoured to work myfelf into a State of Infenfibility, that I might not hear its Voice. But do not I fee Erqftus coming this way ? Philo. It is he, unlefs my Eyes deceive me. Crito, I grow aiittle impatient to fee him, and engage him a fecond/ime on the Subject of Yefter day's Converfation. Philo. That of innocent Pleafares, or that of Confcience ? Crito. Both ; though taking the matter right, they come to one and the fame. Philo. How fo, Crito ? Crito. Becaufe it is the Bufmefs of every Man's Confcience to determine what may be innocent for him. Philo. You feem'd to jefl: the other day, Crito.^ when you afk'd under what able Ma- fler Eraftus had ftudied ; but I fee you are in . good earn eft taking the way to become learn- ed in the fame School, Crito. Banter as much as you pleafe, Philo ; I heartily wiih I had Courage enough^ or that the Work would n'ot coft me too much ; you- fhould then fee vvhether I would not attem.pt it. Philo. 24 Tfje World Unmq/hd'y Of\ Philo, But fhould a Philofopher like you, Crito^ be ftopt by Difficulties ? Where would be the Courage to attempt what, gives no trouble ? Crito, Your Raillery, dear Philo ^ is a good Leflbn for me •, and when my Courage increafes, I fhall be more obliged to you than you imagine. {To Eraftus,) My dear Friend, you are come very feafonably, to aflift me in defending myfelf againft a Man who at- tacks me vigoroufly. Eraftus, Is it a formal Duel, or fome ma- iicious Surprize ? Crito. There is a good deal of Malice in the Affair ; and Philo is the Aggreflbr. Philo, I am an Aggreffor, to whom, by his own Confellion, he has more Obligation than is imagined. Reconcile that, Eraftus. Eraftus, I underfland neither of you, ex- cept you explain yourfelves. Crito. I'll tell you, Eraftus ; we were on the Topick of yefler day's Converfation \ I mean Confcience and innocent Pleafures. I alferted that they both came to the fame ; be- caufe it is the Bufinefs of every Man's Con- fcience to dire6b him in that point. Eraftus, I think your Definition veryjuft, Crito. Crito, I met with a very civil Return for it ; he has banter'd me on my Progrefs in the fame School with you ; and I frankly ac- knowledge , I wanted nothing but Courage, and was afraid the V/ork would be too pain- I ful. Tk Philofopher the great eji Cheat. 2 ^ ful. This was fufficient for drawing a new Thruft upon me. He has been laughing at the Greatnefs of my Courage, which dares attempt only what will give me no trouble. Eraftus. Really, Crito^ I think Philo does you a good Office in attacking you after this manner. Crito. True ; if I knew how to m^e mj^ advantage of it. Phile, We were talking ill of you, Eraftus^ before you came. Erqflus, It is not obliging to Ipeak ill of one's Friends in their abfence, ^nlefs the Dif» courle is continued before their faces. Philo. We were obferving that Piety had made no alteration in your ufual Gaiety, and that you had not put on the four, gloomy Air of the generality of D^i^t?/^^/. Erafius. Is there are any neceffity of join- ing the Idea of Sournefs and Gloominefs with: that of Piety ? I mull own I fee no Con- nexion between them. Crito. It is the common Opinion 5 and mofi: People tacitly think as much. Eraftus, Hold there, Crito \ it is an Im- preffion which we receive in our Infancy, from the manner in which we have been ca- techifed on the Articles of Religion or Piety. Crito. You have hit it, Eraftus \ the Care which feems to be taken for inlpiring Chil- dren with Sentiments of Piety, is what gives them the greateft Averfion to it. Eraftus. Thus Hypocrites and DifTemblers ar-e form'd, who are difpos'd to give them- VoL. I. C felves z6 The WorldUnmaJked 'y or, fclves fome Confolation by Religion or the Appearance of it, while they are at an im- menfe diftance from all that conftitutes its Reality. Fhih. However, Men profeis, a fovereign hatred of Diflimulation and Hypocrify ; for which reafon they cannot bear the falfe De- VjOtees. Eraftus, The World has good reafon for not bearing falfe Devotees. I will venture to affirrn, they are the moft deipicable of Men \ but moft of thofe honeft Men, who value themfelves onMetefting Diflimulation, may pofTibly have a fovereign Hatred for it in others, without perceiving what fhare they have of it themfelves. You muft own that the. wifell,- moft polite part of the World,, ^nd moft regular in Appearance, is a Set of Men in . diiguife, who endeavour to impofe ope: on another, not one of them daring to Ihew himfelf fuch as he really is. Thilo, If you give the wifeft, and moft regular Part, of the World fuch a Character ; what will you fay, Erafius^ of the foolifti diforderly Part, , and fuch as are intirely de- voted to their Paffions ? ' Eraftm, I will fay, Fhilo^ that the Di-. ftance between the wife and the foolifh World, is in reality very inconfiderable. I can fpeak by Experience, having been formerly an A6lor in the wife World : Self-Love is the grand Spring, which equally puts both into motion. The only difference is, that in the wiie ^he Phihfopher the greatejl Cheat. 27 wife World, Self-Love has learnt the Art of difguifing itfelf, and drefling itfelf in all rhanner of colours, fo as to pafs unknown. Gravity, Referve, an Air of Modefly, Com^ piaifance, Generofity, a Readinefs to do Ser- vices, an Air of Difintereftednefs, and even of Freedom, are the feveral Colours, in which it finds its account. If any one chances to difcover it under thefe Diiguifes, it con- ceals itfelf in another manner; it declaim^ againft itfelf, detedls feveral of its own Arti- fices *, and ridicules itfelf with fo good a Grace, that nobody imagines this artful Paf^ fion is the Ador. This, Philo^ is the fide of the Medal, which gives us the Charader of the wife World. Philo. Pray let me fee that which prefents the Character of the foolilh World. Eraftus, Here it is, Philo. Self-Love Is very coarfely cloath'd : It excites the Paf- fions, without being at the trouble of diC- guifing them, or giving them fine Names. It boldly fhews itfelf capricious, paflionate, voluptuous, revengeful, and even impious ; Avarice and Envy, are the only Vices it is not willing to own j and that not without ibme reafon. To do the wife World juftice, thofe two excellent Qualities meet with much better Protedion there than in the foolifh World. Here now is the World mafked, and the World unmafked ; which of them is in your opinion the more valuable ? C z Phih. 28 The World Unmajked 'y or^ Philo. I lliould be very much puzzled to anfwer that Q^eflion. Crito. Were I to give my Opinion, I fhould allow the World unmalked the prefe- rence ', I own, it is not fo agreeable for So- ciety as the other ; but, at leaft, it deceives nobody. I find in the World mafked the Characfter of a Cheat, which I cannot bear. Philo, You make a handfome Compliment to Eraftus^ who has own'd himfelf once an A6lor in the wife World. Eraftus. Be not afraid of giving me Of- fence on that fcore ^ had I not difcover'd the Falfity and Knavery of it, I fhould have con- tinued to a6t there without knowing it. Phih. Fray who has difguiled you of it, Erafius ? ■ Erafius, The very Mafler, I mention'd to you already. Philo. What ! Confcience ? Erqfltis. The fame, dear Philo 5 you feem furpriz'd at it. Philo. I can hardly believe it. Erqfltis. How ! - Can you not conceive that a Witnefs, who refides within us, and fol- lows us where- e'er we go, may eafily unveil to us our moft fccretlntentions, if we will but give him the Hearing ? Philo. I begin to comprehend the matter. ■Eraftus. And that he may every moment give us the Lye, in regard to what we would appear to be, at the expence of Truth ? Philo. That is evident by experience. Eraftus. ne Philofopher the gr e at eji Cheat, 29 Erafius, If he fpeakswith fo much Since- rrty, even when we are afraid to hear him, how far will he lead us, when once we confent to be direded by him ? Philo, How far do you think he can lead usj Eraftus ? Erafius. Not only till he ihews us within ourfelves a Fund of Falfehood, a perpetual Difguife, a Defire of pafling for what we are not \ but even till he lets us fee the Founda- tion and Principle of our beft Difpofitions, and finefl Qualities, are no better than a moil refined Self- Love, and a real Idolatry. Crito. Well, Philo \ had not I feme, rea- fon to fay juft now, that a Man mud have a great deal of Courage to give himfelf up to the Direction of Eraftus'?, Mailer ? Eraftus. Pray tell me,, Pbilo \ is not the wife World efTentially the fame at full lengcli, as it is in little ? Philo. I think fo, Eraftrus. Eraftus, You will not therefore ail-: me a fecond time, how it is pofTible that the Wit- nefs in queilion, or, if you pleale, Con- fcience, can enable us to difcover what the wife World is at full length. That queilion is fufficiently anfwer'd, by his enabling us to difcover in ourfelves what it is in little. Philo. I begin to underiland how far Con* Icience can lead us, provided we confent to its Dire-flion ; and that by unveiling us to ourfelves, it likewife unveils others to us. But might it not be objeded, that the Di- C 3 verfity 30 The World Unmajkeds or^ verfity among Men is fo great, that one can^ not judge of another. We fee, for example, a great deal of difference between the feveral Adiors of the wife World. Eraftia. If there be any Difference or Di- verfity among them, as cannot be denied, it. IS only in Accidents and outward Forms, and not in the Subftance or hidden Principle. While Man knows himfelf by the Form or Accidents only, he cannot by that means know other Men ; becaufe they are in that refped ytx^j different one from another. But when Confcience has brought him to know himfelf by the Subftance and Principle, he then knows the Subftance and Principle of thofe of his own Clafs \ and it is eafy for . him to difcern them through their apparent Diverfity. You fee now, Fhilo^ why I ad- vanced that Propofition ; 'That the wife World- is effent tally at full lengthy what it is in little ; and that the Knowledge of the latter, as to its Effence, is fufRcient for giving us the Knowledge of the former. Crito, You pafs in the World for a Mer- chant, Eraftus, Erafius, I pretend to nothing more, Crito, Crito. I affirm, that you are more a Philo- fopher than we, and that we have no right to the Title. Eraftus. What do you mean by being a Philofopher ? Crito. The Philofophsr the greatefi Cheat. 31 Crito. I mean, having what is exprels'd by thofe Words written over the Gate of the TempleofD^^/&(7j: Know thy Self. Eraftus. If that is your Defcription of the true Philofopher, I own I wou'd fain be one. Crito. Methinks, Eraftus^ you have al- ready made a confiderable Progrefs, and are an Honour to your Mailer. If you have had no other but Confcience, he mull be a grek Philofopher -, and 'tis a Quality, which I did not know belong'd to him. 'Philo, You fee, Crito^ a Man may make new Difeoveries every day. Crito, You will take me for a very grofi Philofopher, Ihould I tell you it is time to think of the difcovery of a Dinner i How» ever, I venture to put you in mind of it, at ihe hazard of pafTing for what I really am: and it is one of the Maxims of this Mailer'a Philofophy, not to pretend to pafs for what one is not. Eraftus. If you follow his Maxims fo ex- actly, even in the fmalleil Matters, Crit'd^ you will make great progrefs in a little time. I am willing to be grofs too on thofe Terrrrs, and make no fcruple of telling you it is Dijpyr ner-time. C 4 Plit 52 The World XJnmaJked ) or^ DIALOGUE V. Philo, Crito, and Erastus. Crito. "VT O U come late, Erafius \ hsts X ^"y body detain'd you ? Erajius, Yes, Crito^ I have been detain'd hy a Vilit, which I thought very long. Da you know that you were partly the Subjedl of -the Converfation ? Our Conferences begin to make a noife ; People are curious to know f>n what our Difcourfes turn j they fear 1 fhall feduce you . : Philo^ Pray who is fo charitable, as to in- tereft himfelf fo much, in what concerns us? Erafius, It is iV" a Relation q'l Crita, :one of the graveft A6lors in the wife World. Tie began with complemenring me on my pretended Wifdom ^ but yet profeffed a great fear of Pietifm^ and the pernicious Senti- ments to which it may carry a Man. I afk'd him what he meant by Pieiifmy and whether he took the Term in the good or bad Senfe. That Queftion puzzled him : He was not wil- ling to own he had charged me, with being a Hypocrite or falfe Devote \ on the other hand he was apprehenfive, I lliould alk him why Piety was dangerous, and muft necefla- rily lead a Man to pernicious Sentiments. He knew not how to get off. It happened luc- icil^ that fomebody came in, who interrupted ihe Difcourfe, and relieved us both ; for I ■was perhaps as much in pain as he. It does not The Philofopher the great eji Cheat. 3 % ' not become a young Man, like me, to puzzle fo grave and diflinguifh'd a Man as N . I am not malicious enough to divert myfelf at his expence. Crito, You did not treat us fo tenderly, Erafius \ and I have obferv'd you, more than once, laugh malicioully at the Confufion you gave us. Eraftus, 1 did it without any Scruple : for belides that the Quahty of old Fellow-Col- legians allows a certain Liberty, 1 confider'd you as Perfons capable of making an advan- tage of fgch Confufions ? and my Conjedure was well-grounded. But as to thofe honed Gendemen of N 's Stamp, they only- give them Pain without the leaft Profit. Crito, I have not yet told you, Eraftus^ that N . attacked me the other day on your account. He had been inform'd of our frequent Interviews, and was concerned to fee me drawn into an Intimacy with one, who has the Charader of Singularity. I had hke to have burft out into laughing at the men- tion of Singularity \ and had a mind to teli him, that way of fpeaking was fit -only for old Women and School mailers, who have a- veneration for every Syllable of their Gate- chifm, as fomewhat facred. But I command- ed myfelf ; and with good reafon \ for he wou'd have been non-plus'd, and, as you fay^ without knowing how to make his advantage of it. I only replied, with an. Air of Rail- lery, that Thilo and I • fhould perhaps have C~5 tetter- 34 ^^^ World Unmajked *, 6r\ better fuccefs in converting Eraftus from P/V- iifm to WorldiinefSj than he in converting us from Worldiinefs to Pietifin. He was be- ginning to wifh Succefs to our Enterprize, but his Prudence made him flop fhort. He was fenfible fuch a Wifh was neither fuitable to his Rank nor Gravity \ fo that he only advis'd me to be on my guard againfl fo dangerous a Friend. Fhilo. Whither are you- going in fuch hafle, Eraftus ? Eraftus. I am leaving you as fafl as poflible, that I may neither feduce nor be feduced. Crito. Dear Eraftus^ be not fo unlucky. You muil own you do not much fear us ; it wou'd be. our bufmefs to fi^. I am appre- henfive you have gone farther with us, than we can go with you -, but I know not what to make of you, and have reafon to fufpedt you carry fome magical Charm about you ; for the more I propofe to avoid you, the more impatient I am to meet you again. Eraftus. At that rate, I muft be a piece of a Sorcerer ; Crito difcovers a Quality in me, with which I was entirely unacquainted. But let us not fpeak too loud ; if fome good Wo- man fliould over-hear us, I fhould foon be fentenced to the Stake. CritG. Are you fure, Eraftus y that you are' not, in feveral People's way of thinking, a more dangerous Man, than the Sorcerers who are burnt ? or, if you pleafe, were formerly burnt 3 for that Practice is now out faihion. Phik. The Philofopher the great ejl Cheat, 3 5 IPhilo, Is it allowable, Crito^ to proceed to Invedives without Proofs ? You will be obliged to make it appear prefently, how E- raft us can pafs for fo dangerous a Man. Crito, I carry the Proofs within me, Philo. All the Sorcerers together could not have made the lead of thofe Impreffions, which the light of Eraftus has produced in me. Philo. But are thofe Impreffions fo dan- gerous .? Crito, Very dangerous, Philo \ as they tend to make a Man miftruft himfelf. Eraftus, That indeed is very dangerous ; fince in that fituation a Man will not know whom to truft. But are you in earnefl, Philo? Do you really begin to miftruft {o good a Friend as Self? You was faying a little while ago, that you made all othec^ Friends give place to him ; but if Diffidence once creeps in there, I will not be anfwerable for the Confequence. Phila. Pray, tell me, Cn/^, wou'd you mif- truft a Man, of whofe Honefty you are well alTur'd? ^ Crito, No, certainly. Philo , Are you dilhoneft .then, Crito^ that you begin to miftruft yourfelf .'^ Crito, You will laugh at me, PMo^ if I tdl you I find I am not over-ftock'd with Honefty. Eraftus, Take care, Crito^ you do not give us too bad an opinion of yourfcif. Pbih may be fcandalized at it. For my part, I C ^ ' fell 36 "The World Vnmajked\ or, iliall always be pleas'd to fee you endeavour to pafs only for what you are. It is an In- trodudlion to the Philofophy, of which we were talking the other day. Fhila. But tell me, Crito^ with v/hom have you dealt diihonellly, and on what oc- calions ? Crito, If I begin with adling fo with my— felf, may I not treat others in the fame manner ? . Fhilo. I did not take you for fuch aMan till now. Crito. Nor I my felf, Philo^ till I came into company with Er^ftus, Judge nowy whether I had not fome reafon for layi:ng he might pafs for a dangerous Man, and much more fo than a Sorcerer can be. ', Eraftus. I know not what I can have faid to yous, CritOj that could make you doubt of your own Honefty. C7'ito, You have faid nothing to me on that Subjedb, Eraftiu, Pbilo. Whythen do youmaliciouOy charge him wich it? Erajlus. Perhaps the magic Virtue, which; I ufe, has produced that Effedl, independent, of the Converfation. Crito. That is the cafe, Erajius \ it is not your Arguments that have cured me of the good Opinion I entertain'd of myfelf. Had you attack'd me that way, I fhould have had an Anfwer ready. It is afecret Imprefilon, a fomething which I cannot name, from which I The Pbilofofher the greatefl^ Cheat. 37^ I would "hide niyfelf ^ but its Language- is fo true, that it is not in one's power to contra- did it. Pbilo. Has this fomething difcover'd a want of Sincerity or Integrity within you ? CritQ. That i& what it upbraids me with every moment ; and I cannot deny the Juft- nefs of its Reproaches. Pbilo, If it does you a good Office thar way 5 it is unhappily to the prejudice of your Repofe. Crito, Moft certainly, Philo 5 and it is no fmall mortification to me, when I imagine myfelf very generous, to find an Intereil con- cealed under an apparent Generofity. This is only the fair fide of me ^ were I to ihew you. fome others, you v/ould be very much fur-- prized at them. Eraftus. Philo perhaps would ; but I ima- -gine I Ihould not. Philo, Why that Difiindion, Eraftus ? Eraftus,. Becaufe I have difcover'd in my- felf a Fund cr Principle of Djfguiie, Double- dealing, and refined Hypocrify, which hinder my being furprized at what I may fee in an- other. You have not forgot, Philo^ the picture I drew the other day of the wife World i it was my own, taken from the O- riginal s I let you fee plainly enough, that I had not learnt what the wife World is at full length, till my own Experience had taught ine what it is in little. Fkilo. I icnow not, Eraftus^^ whether I amt to 38 ^oe World Xinmafied ', or^ to take your word For the ill you lay of your- felf. I imagined your Modefty made me ex- aggerate in that -manner, having always feen you very unlike what you call your own Pidhire. Erajlus, I fhall take you at your word, Philo, Is appearing to the eyes of others-, very different from what one really is, being lincere or dilguifed ? Philo, Difguifed, if I am not miflaken. Erajius. You have feen me, you fay, very unlike the Picture I give for my own. Philo, I fhall always fay fo. Eraftus. Am not I more capable than ano- ther of judging, whether that Pi6lure re~ fembles me or not ; elpecially when it repre- fents me in an ugly Likenefs ? Philo, I grant it, Erafius, Erajius, Now I declare it is drawn to the Life ; therefore, when you faw me entirely unlike it, you law a Man in difguife. Philo, You force me, Erafius^ to fubfcribe to a thing which in the main I difown, and I cannot believe that Erajius. Philo is refolved, whatever comes of it, to judge charitably, as the Phrafe is ; that is, never to believe what any one may fay to his Neighbour's difadvantage. But, methinks, when a Man fpeaks of liimfelf, his word may be taken. Crito, Philo would anfwer, that Modefty may induce a Man to fpeak worfe of himfelf than he really defcrves, ErajluSi "the Pkilofopher the greateji Cheat, 39 Erajlus. I have no pretenfion to that Mo- dt^Y^ which induces a Man to Ipeak worie of himfelf than he deferves, Crito ; I wiHingly leave that to the wife World, which it fuits better than me. I am fo far from it, that I am perfuaded my real Charadler always ex- ceeds what I can fay of myielf in that way. Philo. I do not fee, Erafius^ why Modefty Ihould fuit the wife World, as you have paint- ed it. Erajlus, Yes, Fbllo -, the Modefty, of which we are fpeaking, fuits it perfectly well. If we take a near view of it, we fhall fee it at bottom no better than real DifTimulation, the Art of appearing what one is not ; a Va- nity much more refined than that which prompts a Man to ipeak well of himfelf j and that it proceeds only from Blindnefs, or a want of Acquaintance with one's felf. Crita, You give a pretty good account of my Lady Modeily, Erqftus, You may run the hazard of drawing great numbers on your back, by this Liberty: fo many Authors, modefl in their Prefaces ; fo many Ladies, ex- ceflively modeft in their Compliments ; ib many Candidates for Places and Employs, who know how to fecure Votes by theii^ Modefty. Erafius, What fay you, Philo ? Do not all thofe feveral Parts belong to the wife World ? And had not I good reafon for leaving it in poffeflion of Modefty, as an Annex to its Domain? Philo. 40 ^he World XJnmnJked i o}\^ Philo. I own, that Modefly, when taken in this fenfe, entirely belongs to it. But may not Modefty be allowed its good Senfe, as well as Pietifm^ and fuch a one as might make it fuit good Men ? Eraftiis, If Modefty ought to have a good Senfe, we muft give it fome other Name j in that fenfe^ I know of none proper for it, but thofe ^o-f Truth, Sincerity,, and Ingenu* oufnefs, in Hiewing one's Deformities, as well as Beauties. This is the Modefty that fuits good Men. But, after all, as the World has entertain 'd a quite contrary Idea of it, and as. in that fenfe it cannot fuit good Men, they will willingly quit all. Claim to it, in favour of the wife World, to v/hich they alfo leave the Reputation of being modeft, as an Ap- ' panage \ contenting themfelves with the Re- ality, without having the Reputation of it; ' Philo. It is eafily conceived, that Modefty, . taken in the bad Senfe, is artful Vanity, and refined Diffimulation. But I do not fo eafily underftand what, you added, that both pro- ceed from Blindnefs, or a want of being ac- quainted with one's felf. Erqftus, Pray tell me, Philo^ how would you call a Man, who Ihould accufe himfelf of Faults, which he thinks he has not, and deny the good Qualities which hfe believes he has ? Philo. I am of opinion he might juftly be called a Lyar, if things are to be diftinguilhed by their true Names. Erafius^. ne Phihfopher the greatejl Cheat, 41 Erajius, And how would you call a Man who fhould fpeak in that manner, with a de- fign that his Neighbour fhould think quite the contrary of what he fays of himfelf ? Philo. A Hypocrite, or I am miftaken. Erafiv^s. Should fuch a Man play this part, in order to gain the Reputation of Modefty, and thus facilitate his Promotion to fome Poft, or marry a Fortune, pray Vv^hat Title would you give him I Fhilo. That of a Cheat, in my opinion. Erajius. Should any one undertake to fhew this Man, that notwithfianding hiS feeming Modefty, he is at the. bottom a Hy- pocrite, and a Cheat, how do you think he would be received ? Crito. Very roughly, perhaps, if our Man chanced to be Philo, Without pulhing Matters too far, one may judge he would complain he was highly injured^, and that he bore no Refemr blance to the Pid.ure. Erafius. That would be a proof that he knew not himfelf, but was abfolutely blind as to the Reality of his own Difpofitions.. Philo. That admits of no Reply. Erqftus, Well then, Philo^ you will not afk me again, how a Modefty that induces a Man to fpeak worfe of himfelf, than he de- ferves, or thinks he deferves, can be the refult of Blindnefs, or of a want of knowing himfelf^ Philo. I am entirely of your mind, in that Point, Erajius. Erajius. 42 The World Unmajked ', or y Erajius. Since we are all agreed, let us- walk to Town ; it is very cloudy, and we may be well wafhed in a Quarter of an Hour. DIALOGUE VI. Crito, Philo, and Erastus.- Crito. T) EFORE you came, EraJlus^ J3 Philo and I were employed in wrangling. Philo, Crito is the AggrelTor to-day ; he began to attack me on a Piece of Raillery of yours., as he calls it, about judging charitably. 'He has maintained, that your Defign was to ridicule the vulgar Opinion, concerning cha- ritable Judgments. Erajius, In reality I had it a little in view. | That Opinion mifleads fo many, even good Men, that it were to be wifhed, what is true in it was diflinguiflicd from what is falfe. Crito, I know fome, who are extremely Well pleafed with themfelves, for judging j charitably of all the World, and think them- felves obliged to have a good opinion of e- very Man in particular. Erajius, At that rate, the cafe will be the fame in regard to Charity as Modelly ; both of them will be grounded on Falfliood : a Man muft be blind, in order to be charitable ; and a DilTembler, in order to be modeft. A line Notion of Charity and Modefly ! Crito, The Phihfopher thegreateft Cheat. 43 Crito, To look at them in that Point of View, nothing appears fo ridiculous : I very much doubt whether the wife World, which realizes the Idea of them fo well in Practice, is able to maintain it in Speculation. . Here again the foolifh World has the advantage over the wife World. If it is neither really charitable nor modeil, at lead it makes no profefTion of being fo : there is lefs Contra- riety between what it pradtifes, and what it profefles. Fhilo, There is not one Adlor in the wife World, who would adopt the Idea of Charity and Modefty, eflablifhed on Falfhood \ they would all heartily reject it. Erajius. I know that, dear Pbilo^ by my own Experience. Had any Man offer'd it me in that manner, when I adled a Part there, I fhould certainly have laughed at him. Nor is it lefs true, that I was not then either really charitable or mod eft, and that I defire how- ever to pafs for fuch. A Sufpicion of the contrary would have touched me to the quick. What think you, Philo^ is not this being a Hypocrite and DifTembler ? You could not believe me the other day, when I threw thofe fine Qualities into my Pi6i:ure \ but attributed it to my Modefty. You will now be unde- ceived in that Point, and will, no doubt, take it for granted, that the Queftion be- tween us is not concerning Modefty, but Sincerity and Truth. Thih. 44 ^he World Vnmajked\ 6r\ Philo, I do not underfland you, Erajius, I never in my life heard a Man talk fo fin- cerely. I have met with feveral, who rea- dily accufed themfelves of being hady and paffionate, or lazy and indolent •, but to fuf- ped them of being void of Charity and Sin- cerity, would have vex'd them to the foul. CritQ. Might I take the liberty, I ihould fay I fufpe6t Eraftus of an amicable Fraud. Eraftus, 1 beg you will explain yourfeif, Crito. Crito. My Sulpicion is this ; that when Eraftus pretended to draw his own Pidlure, he defigned to draw mine, and fpare mt the Confufion of doing itmyfelf. He, with- out doubt, obferved I had a mind to begin ^ without having Courage enough to proceed ; and that I mifcarried at the firft ftroke, which produced only a confufed Draught of appa- rent Generofuy. If that be the Cafe, I anr heartily obliged to him for the Favour, Erafius. No, dear Crito \ I had no Thoughts of you, when I drew my Pidure. I thought Truth and Juilice required that ConfeJIion from me, as a fort of Reparation of my former Difguifes, Sooner or later we muft come to this Refolution. Truth will lofe none of its Rights \ what we defraud it of in this Life, muft be reftored in the other, with inexpreflible Confufion. Crito. That is an important Truth. Eraftus, By a Senfe of this Truth, we di- veflourfelves of Falfehood, and the Appear- ances The Philofopher the 'great eji Cheat. 4 5 ances of K^ligion, and dare appear as imper- fed as we really are, anc} as Truth will one day ihew us to be. Crito, What you faid the other day, E- iraftus^ is certainly true; that, in order to [know thoroughly what the World is at full I length, it is fufiicient to know in the fame I manner what it is in httle. Eraftus, I now call to mind what we were ! faying a few Moments fince, concerning cha- jritable Judgments ; they are made to confift j in judging of others, as we would have them ! judge of us, were we in their place. Pbilo. Do you think that would be jufl, I Eraftus ? Eraftus, Very juft, without doubt. One jlCondition only is requifite in this Cafe ; Iwhich is, to know whether the Perfon to be I judged would confent to be known to the |bottom, and that another Ihould judge of |him only by what he is ; or v^hether, on the icontrary., he defires to be judged favourably, |to the prejudice of Truth. Crito, Herel muft do myfelf Juftice. Till ^his time, had I been to make the Choice, I ifhould certainly have chofen the latter. I do not know, Eraftus^ whether you have me always in view or not : But you defcribe me very well in theChara6ler laft mentioned. Eraftus. Without having you in view, Crito^ I may often hit on your Charadler, by reafon of the Conformity of my own Expe- rieru:e with yours. 46 The WorldVnmaJked\ oTy * , Fhilo. Crito has interrupted us, Erajlus. Let us know what you drive at. Erajius, I fay, that if the Maxim of judg- ing others as we would be judged, is juft and equitable, it ought to be obferved by fuch as are juft and equitable. What fay you to that, Philo ? Philo, I think that, as you fay, in order to judge equitably, a Man Ihould be equita- ble himfelf. Erajius, Do you think a Man of Equity, if he was blind, for example, would require others to judge he has fine Eyes ? Philo. That would be a pleafant Fancy in- deed. Erajius, But how many, who are blind in regard to Religion and themfelves, would pafs for clear-fighted Perfons ! Crito, There is no need of going farther than me, to find one of this kind. Erajius, The advantage you have over them, Crito^ is, that you know yourfelf in that point. Philo, Crito will tire out my Patience with his Pra6lice of interrupting. I would fain hear Erajius'''^ Conclufions. ■ Erajius. The Conclufion is, that in order to {^x. things in a clearer light, we ought to fpeak, not of judging charitably, but of judging equitably. Not that in reality Cha- rity can be contrary to Equity ; but it is fo in the vulgar Opinion, which requires a Man to blind himfelf, in order to judge charitably. Phik. I'he PMlofopher the great ejl Cheat. 47 Bhik, That DiftinAion, I confefs, is pro- per for folving the DifEeulty. Erafius, If I am a Man of Equity, for example j I would have others judge of me only by what I am, or by what they may know of me. For the fame reafbn, I will judge of others only by what they are, or by what I evidently knov/ of them. Fhilo. That is equitable. Eraftiis, In all doubtful Particulars or Cir- cumftances, I will judge only by Probabili- ties or PofTibilities, and fufpend my Judg- ment, without giving myfelf the trouble of juftifying or condemning. Fhilo. This would be adling judiciouily, and keeping out of the danger of being de- ceived. Criio, To know how to fulpend one's -^ Judgment is an admirable Secret -, but I think nothing fo difficult. Erafius. The Philofophers pretend to be Mailers of it ; I know not whether they real- ly are or not. Criio. I believe, that in that, as in odier things, they know but little of themfelves. I can fpeak by Experience. Pbilo, Is it not too ralli to judge of others by one's felf, Crito ? Crito. I except fuch as have taken Philofo- phy by the right end, and enter'd on it with the Practice of that Admonition, Know thy- felf. Do I wrong thofe who have not enter'd in this manner, when I fay they know not I themfelves ^ 48 ^he World XJnmaJked'y ^r, themfelyes ? This is juft as if a Man fhould find fault with me, for faying the Africans are not white. Eraftus, Methinks the Sun fhines hot enough iiereto make us Africans, I am for feeking fome fhady Place ; and believe we Ihall be better accommodated in the Houfe, than any where elfe, DIALOGUE VII. Crito, Philo, and Erastus. Phih. T T 7 E are here very early. I doubt Y V Eraftus is not come before us. Crito, Your Doubt will foon be removed, if that is he whom I fee under that Tree. Philo, If it is not Erqflus^ it is one very like him j we ftiall foon be fatisfied as to that point. Crito, Methinks, Philo^ thefe Walks will Jofe at leaft three parts in four of their Beauty, when Eraftiis leaves us. Thilo. Doth he talk of going ? I (hall be extremely forry to part with him, though we mufl: be refign'd, fince we cannot keep him. Crito. He talks of fetting out in lefs than a Fortnight ; I hope we fhall prevail with him to flay three Weeks ; and even that is but a fhort time. Philo. Novv^ I fee him very plainly. It is he \ he rifes, and is coming towards us. Crito, Dear Eraftus^ we muft own our- felves very much to blame for difturbing your piofouad Reverie. , ' Erafius. The Philofopher the greatejl Cheat. 4^9 Erajlus. 1 may hereafter have time enough for my Reveries, but fhall not always have the pleafure of converiing with Crito and Philo, Philo. We were talking of a piece of ill News, Eraftus ; we were upon your Jour- ney ; and I could not; pardon your Thoughts of leaving your Friends fo foon. Eraftus. Let us not talk of that, I be- feech you, Vhilo \ it is a thing not yet ready for execution \ we Ihall have an Opportunity of feeing one another feveral times before 1 go. Klrito, Perhaps, Eraftus^ you defign to give us the flip, when we leaft think of it j but we ihali prevent that, by having a watch- ful Eye over you. Eraftus. Do you know I have another Journey to take before I leave you for good and all } Crito. I guefs that Journey is to the Coun- try Seat of N your Relation. Though it were but for a few days, Eraftus^ it would be fo m.uch time ftolen from us. Eraftus. He would have made me promile to fpend eight Days with him, but I engaged only for four. Befides, I believe N ■ would not oppofe me, if I ihould invite you thither, during my jftay at his Houfe. Philo. Nor Ihall we oppofe the Motion^' Eraftus \ the Bargain is made, though 1 am not fo particularly acquainted with N as Crito is. Vol. I. D ijrito. 5p The WorldUnmaJked 'y or^ Crito, You will not guefs, Erajlus^ what Queftion I was aik'd yefterday about you. I was in company with Fortunatus^ a young Gentleman, to whom I communicated your Definition of the wife World and the foolifh World. He immediately declared himfelf a Member of the latter, and in that did him- felf juftice. While we were thus employed, Far.menas came in, and defired to know the Subjed of our Difcourfe. We told him : he was ftruck dumb -, but could not ftep into the Clafs that was proper for him, as Fortu- natus had done. The reft of the Company, however, placed him there -, one half quarter of an Hour's Converfation with him was fuf- flcient for concluding him an A dor in the wile World. He took fome notice of it, and was uneafy. Being thus embarafs'd, he took it in his head to all<: me to what World you belong'd, fmce you would not range yourfelf in either Clafs. I told him I had not yet required you to explain yourfelf on that Subjed. No doubt, fays he, Eraftus places himfelf in the devout or pious World. Not fo neither, faid I ; and then gave him the good and bad Senfe of thofe Terms. To what World can he belong then ? afked my Gentleman, with fome warmth. Per- haps, replied I, fmiling, he is a Man of the other World. In fine, to put an end to the Difpute, I promifed I v/ould get an Anfwer to his Queftion from your own Mouth. Eraftus^ The Philofopher the greatejl Cheat* ^t Eraftus. The Title of a Man of the other World is too good for one, who, like me, is ftill much attached to this. Crito, To what World fiiall I fay you be-' long then, dear Eraftus ? Erajius, I am a Man lately efcaped from the wife World, and who endeavours to keep at a diftance from it, in order to make my way to the fmcere World. Pbilo, How, Erajius! have you not long been in the Clafs of fmcere Men ? Erajlus. That is what I aim at, dear Philo ; and that is the Tendency of all the LefTons I receive from the Mafter, whom we fpoke of. But I muft tell you, he gives me Ideas of Sincerity very different from thofe I once entertain' d of it. I Ihould have imagined myfelf a Phenix in point of Since- rity, had I always fpoken exadly what I thought, without Diminution or Exaggera- tion. This would have been a confiderable Point gained ; but entire Sincerity goes much farther. It is not confined to ading lincere- ly with one's Neighbour j its chief Tendency is to make us deal fo with ourfelves. Philo. How much were it to be wifhed we could meet with great Numbers truly fin- cere in the firfl reiped ! Are not you too hard to pleafe, Eraflus^ in not being fatif- fied with that, but afpiring at fomething more ? For my part, I confefs ingenuoufly, I have no clear Idea of what you call dealing fincerely with one's felf. D 2 Crito, £^ The World JJnmaJked \ or^ Crito, I own, Philo^ I do conceive fome Idea of it j but it is from my Experience of the contrary. I catch myfelf every Moment •, and it is what I the other day call'd not act- ing honeftly with one's felf. Eraftus, Nothing is more hard to define than Sincerity with one's felf; it muft be learnt by Experience. It is fo nice a Point, that without a very tender Confcience, it is im- pofTible .tQ cixplain it. Confcience becomes tender in pi'oportion as it is obey'd. The more we liflen to it, the more diftin6lly it ;^eaks. It is invariably on the fide of Truth, and difcovers a Fahhood in us, of which we fliould never have thought ourfelves capable ; but all this is not done without our full Confent,. .,Crito, I perceive I do not deal fincerely with myfelf, for example, when I have a glirnpie of fome Truth, that condemns me, and would carry me farther than I am willing |:o go ; I very well know how to turn my Eyes from it, and fet my Mind at eafe by Arguments that juftify my Conduft. Erajius. Have you but lately difcoveredin yourfelf an Averfion to Truth, Crito ? Crito. Not till your Arrival, Erajius, Eraftus. Was you in a more happy Situa- tion in that refped before ? Crito. I canpot tell, Eraftus. But the truth is, I did not difcover in myfelf any Falfhood, or Oppofition to Truth. . I did not even imagine I refifted it; and fhould .any one have charged, me with fo doing, he would .have The Philofopher the greatejl Cheat. 5^ Have touched me to the quick. Now I want ho Aecufer in that Particular but myfelf. Eraftiis. I ihould think, Crito^ that your Experience of refiiting Truth, is a Proof that it makes fome progrefs in you. Crito. How can that be, Erajlus ? Doth not fuch a refiftance oppofe the progrefs Truth might make ? I do not underftand jou, uniefs you explain yourfelf better. Erafius, It is true, did Truth meet with' no Oppofition in the Heart, it would make a much quicker Progrefs. I fpoke thus by way of Comparifon with your former Difpo- fition -j and my Meaning was, that when yoU perceived no refiftance within you in regard to Truth, it was Proof that you was not vigo- roufly attack'd by it j and diat you had^ perhaps, placed fo many Barriers between \t and yourfelf, that it could be heard only at a great diflance. Crito. Now I comprehend you, Eraftus, ■ You \tx. me fee that thofe, who imagine they' make no refiftance to Truth, are at the great- eft diftance from it, or diredtly turn their backs on it. Fhilo. It muft be own'd that Confcience is^ but little known in the World, though every one pretends to have one. Crito, Nothing is fo much talk*d of. A Man without Confcience, or who fliould pafs for fuch, would be detefted by all Mankind,, whatever other Qualificauons he might be" foppofed polTefs'd of. D 3 Erajlus, 54 ^^^ JVorld Vnmajkeds or^ Erajlus. I am perfuaded every Man has a Confcience •, but afk each Man in particular, of what ferviceit is to him, and what ufe he makes of it, and he will be puzzled for an Anfwer. Is not the Reply we find in one of Efop's Fables, applicable on this Occafion ? He is fpeaking of a Man, who hid a Treafure in the Earth, without making any other Ufe of it J upon which, another fays to him, put a Stone in its room, it will be full as valua- ble to you. CriSo, Among what we call honefb Men, there are feveral, who, wou'd they but fpeak the Truth, might fay they make no more ufe of their Confcience, than if they had none. Eraftus. In that point, they religioufly ob- ferve St. Paul's Advice concerning Riches, and all Things of this World. Pbilo, B^ut yet are there not feveral, whofe Confcience prevents their falling into great Diibrders ? Eraftus. There are indeed great Numbers, who forbear giving into grofs Diforders ; but it is a queftion, whether that Effed is always produc'd by Confcience. Self-Love is a very perfuafive Cafuiil i efpecially when it has to do with honeft Men, it has good Reafons to offer them, with which they are eafily fatif- fied. It fhewsthem the damage they wou'd do themfelves in the World, the Contempt into which they wou'd fall, if they indulged themfelves in fuch Excelies, as are fit only for l!he Fhihfopher the greatejl Cheat. 55 for the Dregs of the People. Thefe are weighty Reafons, to which they are obliged to yield. Befides, this good Cafuift is com- plaifant: he permits his Devotees to make themfelves amends for the Pleafures; which he prohibits, with others incomparably more refined and engaging. Crito, I find there is not much difference between Self- Love's Devotees, and the Ad- ors of the wife World. May it not be laid, that among fuch People, Confcience has fewer Voices in the Chapter, than it has a* mong the A<5bors of the foolilh World t Eraftus, You have hit the Nail on the head, Crito^ and it is no hard matter to guefs the Reafon. Self-Love, which go^ vcriis them both, is in die wife World a grave and rational Cafuift, diat perfuades with weighty Reafons j whereas in the foolifli World, It is an extravagant, pafTionate and unreferved Counfellor ; who may make whoi noife he pleafes to hinder Confcience fro&i being heard, the lead of its Motions is al» ways confider'd as a Teftimony of Truth ; if it is not follow'd or obey'd, it is at leaft feared and refpedted ; Men have no Reafon* to offer againft it. The Counfellor in que- ftion is not fo well provided this way. In the wife World the Cafe is different. If Con- fcience attempts to fpeak, as its Language is very fimple and concife, and its Decifions are mofl commonly given as quick as Lighten- ing, it has foon finifh'd what it has to fay, D 4 Then 56 The World Unmajked ', or. Then in fteps the Cafuift, with a croud of demonflrative Reafons againfl what Con- fcience has pronounced ; while it leaves him in fole pofTeffion of the Argument, and lets him talk as long as he pleafes. Thence it is concluded, that it owns itfelf conquer'd, and that it is a fine thing to have to do with able and ikilful People. Crito. Dear Eraftus^ you have given a defcription of what has pafTed within me ten thoufand times. Fhilo. I find Crlto becomes more learned every day, in the Philoiophy we were lately talking of ; we Ihall foon be able to call him a Man efcaped from the wife World. It is plain he is in no good humour with it, and falls on it at every turn. Crito. You will infpire me with Emula- tion, Thilo \ I would fain prove your Words true. I am lenfible, however, that diere is a wide difference between knowing the wife World for what it is, and really making one's efcape from it. Eraftus. You will always be more and more fenfible of that, Crito, But do we not forget ourfelves '^. I beheve it is time to re- tire ; and I fear I have already made a Friend wait, with whom I am to dine. Qrito, Shall we not fee you again,, Erajius^ before you go into the Country ^ \ Erajlus, I believe not, Crito, for I muH go to-morrow morning. But! depend on feeing you in the Country, and exped: you will keep your Word. L E T- 7he Fhilofopher the great eft Cheat* y^/ LETTER I. Prom Grito to Erastus. IT is not my fault, dear Erajius^ that I have not been fo good as my Word. I defign'd to have feen you yefterday with Phi" lo 5 but v/as detained in Town by fome un- lucky Accidents, which it wou'd be tirefome to relate. I wou'd iiave engaged him to go alone \ but he chofe rather to ilay for me. To confole ourfelves under this delay, we walk'd towards the Evening in our ufiial Place of Rendezvous. I will not \tt you- know how melancholy it appear'd without - you. I had better tell you we flood in great need of fuch a Friend as Eraftus^ to fet us - right. We fell into a difpute, which was occafion'd by the Subjed of our laft Conver- fation. The Queftion turn'd on the Language of Confcience, and the manner in which you told us it exprefies itfeif, in Flaflies as quick as Lightening. Philo wou'd not allow this Language to be always that of Truth. He maintain'd that the Decifions of Confcience ought to be examin'd and correcled by Rea- fbning. He grounded what he faid on that' univerfally received Maxim, 'That 'every Man- is obliged to enlighten his Confcience. To v/hich he added, the Difficulties uiually darted - en this^^Article ; that Pagans, Mahometans^ -, and fdperfcitiousChriftians, believe they obey D 5 their • 58 The World IJnmaJktd \ or, their Confcience in the falfe Worlhip they give the Deity : That even the moil merci- lefs Perfecu tors pretend their Confcience jufli- fies them in their Cruelties : In Ihort, that we fee good Men, and Perfons of Senfe at the fame time, giving into all forts of Puerilities, and becoming Fanatics, when they bhndly give themfelves up to all they imagine Con- fcience requires at their hands. It wou'd be tedious to tell you what Reply I made : thus much is certain, I did not ac- quit myfelf v/ell of the Taflc, and Philo went away delighted v/ith !iis Advantage over me. I threatened him. that he fhould not come off fo well another time j that I wou'd fend you an Account of our Difpute, and engage you to anfwer for me. He feem'd to confent rea- dily to the Propofal : I am now as good as my Word ; he is in my Room while I am writing ; and 1 Ihall Itt him fee my Letter, that he may judge, whether my Charge a- gainft him is juft or not. He may look as big as he pleafes ; but I am affur'd he already repents of giving his Confent. I ihall fpare myfelf the trouble of concluding with an / am^ &:c. and you that of reading it. I deiire you will do the fame, and believe it will be not lefs to your mind than to mine. LET^ 'The Fhilofopher the greatejl Cheat, 59 LETTER I. From Er ASTus in the Country to Crito.^ D O you think it fair, dear Crlto^ to en- gage one's Friends without their Con- fent? At your rate of talking, one would imagine me a Divine, and obiig'd to anfwer all Objedions that can be brought againft a particular Syftem. By your leave, I do not take that to be my cafe ; for, befides that I am no Divine, I da not poRtively embrace any Syftem, ib as to iti up for defending it. You will tell me, perhaps, that I adopt the Syftem of Con- fcience \ I do. indeed adopt it, if it may be allow' d that Title. But there is a great deal of difference between reliibing a Truth one'a felf, and engaging to maintain it againft all pQfTible Attacks. Fhilo may remember that when he afk'd me, in one of our firft Converfations, for a Definition of Confcience, I anfwer'd him, that I had not fKill enough for that ; that I left the talk for the Divines ; and that for my part I could fay nothing of it, but what I had learnt by Experience. The Objedions drawn up in your Letter againft the way of Confcience are not new to me. I myfelf for a long time form'd a ter- rible Notion of the Rocks on which that way might caft me \ at prefent I cannot lufiicient- D 6 ' ly 6o The World. TJhmaJked ; or, ly admire the Contradidion I obferve in rKc^ Language of the generality of Mankind •, efpeeially in the Clals of the wife World, where Men profefs to fet^ a great value on- Confcience, to have a iiipreme Contempt for a Man who has none, or wilfully a(5ls againfl Its Didlates ; and wou'd corrfider him as a Perfon void of Honefty and Sincerity.- Who cou'd depend on him in any thing ? By this Idea,. of which, every one makes profeflion,- Men pay homage to Confcience, attribute to it whatis moft excellent and valuable among Mankind^ and own that without it, nothings wou'd be valuable or excellent. On the other hand, the worfl of Vices are afcribed to it, fuch as Idolatry, Superftition,- Fanaticifm, and the Spirit of Perfecution- Thus it. is foon degraded from its- former- Rank \ on this foot it mufb be upright and talfe at the fame time ^ the Source of the greatefb Good, and the Source of tlie greateft Evil ^, in a word, fweet and bitter Waters mufb flow from the fame Springv- I heartily wifh, my dear Friend Crito^ and thofe, whofeCaufe he pleads, wou'd teach me how-to reconcile two things fo diredtiy oppo-^ fite. In the mean, time, I fhajl dechne writ- ing on a ..Subjed: which feems to me too fer rious for the Country, at leall if it muft be handled gravely, as Philo and Crito propofe. You fee, my dear Friend, , you are mif- taken in the Choice of your Man for fetting you right.. Befide that I am, but a poor Writer^ TheFhihfopher the gr eat eft Cheat. 6c Writer, the Country invites me rather to think than write. Youexpedt, perhaps, that. I- jfhouM communicate my Reveries to you, and tell you how I pafs. my time here ; but ^ not- a- word of that-, except you come and Ihare thePleafare with me. Befides, to tell you the truth, I fhould think half an hour ill. employ'd in giving you the Particulars. A. Company of Httle Muficians- perch'd on the top of the Trees j have waited for m^e this quarter of- an hour.;, they love to fmg in ther Cool of the Day, we hear but little of them, when the Sun fhines hot. Judge now, dear Grito^ if I can flay in the Houfe, and fpendi one.Mom.ent in writing., i^ E ^ T E. R- m From C R I T o /dP E r a s t it s. T' Perceive, dear Erqfi us ^ that I muil fur-^ JL mount all imaginable Difficulties to come* to you ; without that, the Qiiarrel between Philo and me, cannot be ended, . You de— ftgn'd to mortify mi€ by.not fending, a direct: Anfwer to PbUo^s Objections, as I took upon me to promife you wou'd. My Difappoint^ ment has- prov'd no fmalLComfort to him. He expe<5led to be foundly paid off: the. bare fhortnefs of your Letter reviv'd him,, before he knew the Contents: of it. I ob-. ferved^ hov/ever, that he was gravel'd: z^ two or three Paflages, He: 6 2 The World Unmajked , cr^ He made a point of Honour of adopting all that can be ofFer'd in favour of Confcience, and knew not how to reconcile it with what he had advanc'd to its difadvantage. In fhort, he was forc'd to own he had made fuch Objedlions, with a view of fpeaking the Language of feveral People, and giving you an opportunity of anfwering it, rather than with defign of expreffing his own Ideas. I perceived that, if there v/as fome Truth in wlirat he faid ; it was at the fame time a ibrt of Evalion. I let him know as much, which was not very agreeable to him. You fee then, dear &^7?^j, that our difference will ftill fjbfifb, 'till you reconcile us. In fine, we are refolv'd to fee you to-m.orrow, and perhaps early enough in the Morning to hear your httle Muficians. It is to be hoped that Harmony will have fome effed on our Minds, and in fome meafure dilpofe us to fing the fame Tune. LETTER IL From Era s t u s /o G r i t<5. Was not a little vexed, when I wak'd this^ Morning, and heard it rain violently. Did not you fympathize with me, dear Criio ? I was willing to flatter my felf for above an Hour that the Rain would give over, and • that I might yet enjoy the Company of my ? Friends. But it has begun again, and I muft lofe all hopes for to-day at leail ^ for I depend on ^je Philofopher the greateji Cheat, 6 3 on its allowing us fome quarter to-morrow, and hope I fhall fee you here very earJy. In the mean while, I mufl be refign'd to be a Pri- foner all day ; which is no fmall mortification to me. I fhould make but a bad figure in the Country, were I obliged to keep my Room ; and in that particular, I muil confefs I am a poor Philofopher. I have been reading over your two Letters, The Diverfions of the Place, and the Objefls with which it prefents me, had made rne for- get the Subjed of the firil. That is not the cafe at prefenr. The Turns I have taken in my Chamber, are fo far from defacing Philv*% Objed:ions about Confcience out of my Mind, that they prefent them frelher to my Memory; and I have been fo importun'd by them, that I hav.e taken up my Pen, to write what oc- curs to me, and clear my hands of the Sub* jedb, if I can. The DifRcukies in queftion, at firil ap- peared to m.e very confiderable, and much more fo on the Receipt of your Letter. I know not but the Cloudinefs of the Weather has helped to diffufe fome Obfcurity on my Ideas ; but I fee Things very confufedly, and what the other day feem'd very eafily derno- lifhed, appeared to me like a Mountain to- day. I really thought that fuch as had commit- ted the greatefl Errors in point of Religion, make ufe of the pretext of Confcience, and value themfelves on obeying its Motions. What 6^ The VForld Vnmajked y or^ . What is Confcience then? faid I, within my ^ felf. Doth it fland in need of being enHghten'd • and corredled, as P/6//^ fuppofes, according to- the univerfally receiv'd Maxim?- By what Rula muftit be corre6led ? To do- this, we muft find a Rule infalhbJy right, and- incapable of varying ; jf v/e are not> provided with fuch a Rule, we muft ftili have recourfe ta another more right and invariable for cor- redling this \ and fo on oA infinitum^ till we meet with the infallible Rule, or the Rule, of Riiles^ by which all is to be corroded. Where then- fh all we find this invariable^ Rule? Shall it beReafoning, .as fo many, maintain ? But is there any neceiTity of prov- ing that nothing in the World is fo variable- as Reafoning ? Why muft one way of Rea- foning be redlliied by another, that by a third,, and fo on ad infinitum^ without our ever com- ing to one, that will not admit of Correc- tion ? Why, among a thoufand Perfons who underftand Reafoning,, do- we not find four, who. entirely agree.? Every one charges his-AntagoHift's Reafon^- ing with falfity ; if Reafoning ought to ferve for the Rule, there muft be, in thisjnultitude of oppofite Reafonings,;an Im^nity of falf& Rules, which do not. deferve that Appellation,, becaufe a Rule is a Rule only as it is one and right. Where then -is. this in variable Rule? faid I to myfelf. Is it Confcience? But. is not that accus'd of being fubje6t.to ftill inore Varia^ tiODS^ The Philofopher the greatejl Cheat, 65 tions than Reafoning ? Do not the dijfFerent Seds or Religions, in v/hich> every Man thinks he has Conlcience on his fide, give us room to judge that it doth not every where fpeak the fame Language ? Here now are Variations on all fides. Is there no certainty for Man, and mud he ne- ceflarily fall into Falfhood, even while he is obeying his Confcience ? At that rate, no Man would be culpable, or have any occafion to reproach himfelf with a Crime. Difobedience to Confcience wou'd be a thing, indiffei'ent, as it wou'd not be a fafer Guide than Reafon- ing. If Confcience is not better qualified for commanding Refped than Reafoning, if the former has no Superiority over the latter, of what ufe will it be ? Shall it be its Bufinefs to go hand in hand with Reafoning, and com- mand with equal Authority ? Here is a Con- flict of Jurifdi(5lion ; if the Orders of one are contrary to thofe of the other, and their Au- thority equal, which muftbeobey'd, and who ihall judge ? But, by v/ay of expedient, Confcience fhall have the pre-eminence, and fpeak firfl. Rea- foning will then (lep in to examine and rc6tify her Decifions ; that is, Confcience will have the Pre-eminence in Name, and Reafoning in Reality. Confcience will be in the conditioQ of a Prince during his Minority, who bears tlie Title of Sovereignty, while in what re- gards the Government of the State, he is con fide r.'d as a Cipher, and all . the. Subjeds know. 66 The World Unmoved i or^ know the Regent governs, and not tlie Prince. What will be the confequence of this ? Realbnijig will not only be above Con- fcience, but will rule alone, becaiif^ no Order given by Confcience can pafs, without being, examined and corrected by Reafon. Thus Confcience becomes ufelefs in the. World, fmce Men have found out the Art of affigning it a Governour. It muft have re- fapfed into a State of Infancy, and givea Proofs of Weaknefs, before Men can go this length. But have they a full right to confi- der it always, as weak both in themfelves and others ? In this lail refpe61:, there are a hun- dred Cafes in which they wou'd be very mucb difpieafed it Hiould pais for fuch. Is any Af- fair of Intereft in queftion, where they find- themfelves injured, the Governour, or Rea- foning may take what pains he pleafes to make the contrary appear j he will ftill be liable to exception: Men will appeal to the definitive Judgment of Confcience, without allowing the Governour any Redrefs. They are willing Confcience Ihould judge alone in iiim who injures another ; and are convinced that if he liftens to it, he will be condemn'd; without being able to gain a fecond Hearing. Why do we guefs fo exadly what will be the Decifions of Confcience in another ? Why do we appeal to that of an Enemy, how un- juil foever he may be, with an ablblute Af- furance that it will condemn him if he liftens to it I Were the Confcience of a Perfoa who ads The Philofopher thegreatejl Cheat. 67 afts thus in his own power, were he Mafter of it, as he is of Reafoning, would it give Judgment againft him ? Wou'd he not oblige it to ipeak as he pleafed ? In this relped, Confcience ceafes to be weak in the Judgment of all Mankind. They not only fet it above Reafoning, but are deiirous that all Men iliould confult it alone in regard to their way of ading with them, particularly v/here Intereil is concern'd. Here they grow diffident of the moft fpecious Reafonings \ and charge them with being falfe and deceit- ful. They declare that they appeal to every Man's own Confcience 5 and are ready to fub* mit to its Judgment. This is a proof that Men refpe6b Confcience ia general, though they {tt no value on it m particular. They are fenfjble what advantage they can make of that of others •, but fit dov/n contented with not knowing to what purpofe they have one of their own. On the other hand, every one will do his bed to make an advantage of his Neighbour's Confcience in what fuits his ov/n Conveniency. This is the way to hinder it from being entirely ufeiefs ;. this is a ftroke of Art. But do we not find this fame Art mifcarry in regard to ourfelvcs ? Are there not certain Times and Circumfiances, in which Con- fcience exerts its Authority over Reafoning, afid obliges it to be filenr ? Danger of Ship- wreck, for example, or the view of approach- ing Death, are fufficient to convince us that the 68 ne World TJnmaJked'^ or y ? the Teftimony of Confcience cannot be re- ; form'd by Reafon, how refined foever it may \ be fuppofed ; and that it dares not attempt to \ difprove Confcience in what it pronounces^ I when awaken'd by the approach of Eternity. ^ It mufl: be own'd that Confcience plays | very different Parts among Men. Some- i times it Hands in need of Reformation ; at \ others, it adls the Reformer. It always fpeaks | Truth in^ others, when it c€)ndemns them for \ sn Injury done us \ but may miftake in us ; J when it pronounces fome Accufation againil I us, it mull be rcdified by Reafoning. Here | now are very contrary Parts. \ But is it, properly (peaking, Conlcience I that plays them, and not rather Men who | play them in what regards Confcience ? Is not I Light invariably the lamey though it produces ^ contrary Effeds,. as the Eye is well or ill ' diipofed? . if the Eye happens to be afflided with a ^, Catarad, do Men fay Light mull be cleared^ ; that the Eye may fee I Is it not immediately \ thought, the Eye mufl be redified, as con- j taining all the Obftacles to the Refradion oF \ Light ? I Thefe, dear Cnto^ are partof thelooie i?^- i veries^ which the reading of your Letters, ancf j a Walk in my Chamber, have produced. If \ they aftbrd you any Entertainment, you mufl I thank the Rain, and my Mortification at be- ^ ing confin'd while in the Country ; I fhould I not otherwife have, been able to come to a. i refolutioji- \ T^he Philofopher thegreatejl Cheat. 69 refolutlon of committing them to writing. I could lay a great deal more on the Subjedl ; but fhall take care not to fend you my Thoughts. You muil come yourfelf, if you defire to have my Reveries more at large. An excellent Inducement for Friends to take a Walk! Our dear Friend Fhilo will fee in the mean time what weight ought to be allov/ed that Maxim, which he fays is univerfally received, l^hat Confcience ftands in need of being en- lightened^ and that its Decifions ought to be examined and corredled by Reafoning. Good-night, my dear Friend. As the Weather begins to clear up, I hope I fhall be .a good Aftronomer^ and that it will be fair to-morrow. 1 wiih I may have as good Ikill in Aftrology, when I foretel that I Ihall fee you here. It will be your fault if I do not pafs for fuch, and receive the addition of that Title to the Charadler of Magician, which you have already bellowed on me, LETTER III. From Crito to Erastus. YOU jfhall not fet up for an Aflrologer, dear Erafius^ fince it has not been in our power to fee you to-day, though our Incli- nation was good. As for the Charadler of Magician, Philo fays there is no difputmg it with you, fince your Letter of yellerday. He maintains^ there mull be fome Magic in your yo T^he World JJnmaJked'y or y your way of thinking ; otherwife you could never have overthrown the univerfally re- \ ceived Maxim as you do. With this Perfua- fion he endeavours to confole himfelf under his being worfted, as I had told him he muft^ expeft. However, he Hill pretends to look big on your not having gone through with the Difficukies he had propofed to you. But I forefee he will be entirely routed. If no- thing but a rainy Day was neceiTary for giv- ing me that Pleafure, (without offence) I could wifh for it with all my heart. I am too much \ obliged to the Weather yellerday, not Xxm prefer my own Satisfaction in that Point to | yours. You lee, Erqftus^ that Difinterefled- ii nefs gains ground in me. If that is not my \ cafe, you will, at leaft, be fomewhat pleafed ; with me for appearing fuch as I am, according j to your favourite Maxim. . j LETTER III. From Erastus to Crito. 1 Perceive, dear Crito^ you are endeavour- ing to put me in apaffion in good earnefl. You are loading me with Affronts, by being worfe than your Word, and V/ifliing me a ^hearty Rain, and that in fuch a manner, that it may fall opportunely. You mufl be a good Afirologer yourfelf, fince your Wifhes prove fo many Predictions ; and I am thus reduced to the NeceiTity of writing againft jtny will, in order to clear my hands of what I The Philofopher fhegrmteji Cheat, 7 1 I had farther to fay concerning my Reveries. Judge now if lefs Provocation than this would not be fufficient to wear out my Patience. But I will not give a loofe to PafTion at pre- fent, I referve myfelf for our next Meeting ; you would come off too eafily in a Letter, In order to proceed to the Sequel of my Reveries^ it might be neceflary to repeat the Subftance of what I faid in my lall. The following, if I miftake not, is the Conclufion to be drawn from it : That fince all Men acknowledge Confcience - invariable, in the Cafes which we have fpeci- fied ; fmce they refped it in others as a di- vineTeftimony, when it no ways clafhes with their Paffions, and miflruft it either in them- felves, or others only, when it attacks them in thofe PafTions, or their Prejudices, ir muft be really invariable in it felf j and the Varia- tions afcribed to it, proceed not from it, but from fome foreign Caufe, with which it has no Connection. This is explain^ by the Comparifon of Light, which is in itfelf in- variable, though different in its Effefe on the Subiedls expofed to it. If we muft give a good Senfe to the uni- verfally received Maxim, inftead of faying, Confcience ought to he enlighten'' d^ it fhould be faid. That we ought to allow Confcience to en- lighten us^ hy endeavouring the Removal of all Ohflacles in its way. In this fenfe, Confcience vv^ould no longer be charged with the Contrarieties, which ap- I pear 72 ^he World XJnwaJked', or^ pear in the different Sedts that fill the World -y^ fince thofe very Contrarieties are the refult of the Obftacles which each Man forms withia himfelf, to the fimple Lights of Confcience, and the Impreffions of Truth. Here a new Objedlion may be ilarted : If Confcience is in all Men a divine Teftimony, it is endowed with the Infallibility attributed to the Church, &c. If it is infallible, thofe who liften to it, and obey it, mufl become fo too. We do not fee this to be the cafe. Perfons tlie moft docil in following what their Confcience requires of them, are not fecure from Error ; we even find among them fuch Contrarieties and Difl^erence of Sentiments, as icem to be fo many Proofs, that their Guide is neither infaihble, nor invariably the fame. This Difficulty is the fame, in the main, with that which relates to the Multitude of Seds, and the Contrarieties fubfifting among them. Confcience is not concerned here ; oa tht contrary, Confufion has been fuccefsfully introduced into the World , becaufe Confcience has not been fufFiciently received and obeyed. As to Perfons v/ho are docil in following what they beheve Confcience requires of them, they are not indeed fecure from Error, or Miflakes in point of Opinion, or fpeculative Ideas., becaufe Confcience doth not begin to work in Man on Ideas or Opinions. As found Ideas cannot make him effentially good, erroneous Ideas cannot render him effentially bad What then is the firil and chief Office of "The Fhilofopher the greatejl Cheat. 73 of Confcience ? To labour to make Man up- right in relation to Truth and himfelf : from which Uprightnefs toward his Neighbour ne- celTarily refults. In order to bring him to this Uprightnefs,' Confcience begins with fhewing him the Falfe within him, not in Ideas, but in the Will. The Influence of the Will over Man, is of a very different nature from that of Ideas. The Will alone is fuiticient for leading him to every thing moil divine, when it is upright ; as well as to whatever is moft diabolical, when it is void of Uprightnefs. When Con- fcience labours to recftify the Will, rather than Ideas, it doth not thereby leave Man a Prey to Error and Sedudtion ; on the contrary, it, by this means, conduds him into the Path of Truth. In proportion as the Will becomes upright, it enter5 into an Equilibrium, which divefts the Mind of the Prejudices that obfcured it, and were fo many Obftacles to the Impref- fions of Truth. This Equilibrium is not ac- quired in a few days \ it is formed impercep- tibly, in proportion to the Progrefs of the Will in Uprightnefs ; and the Will becomes upright only in as much as it performs all that Confcience may require of it. Obedience to Confcience, therefore, is the true Key of Knowledge, it is the Introduc- tion to all Truth. If this Key is in every Man's hand, why doth it let fo few into the Path of Truth ^ It is becaufe they either Vol. I. E know 74 Tloe WorldJJnmaJked 'y or^ know not how to ufe it, or will not ufe it. They would be difpleafed at being fhewn too much that way ; and thus they want the firft Degree of Uprightnefs : for if they would give entrance to Truth, they ought not to endeavour to avoid it. I believe, dear Crito^ I have faid enough to clear Confcience of the falie Accufations urged againfl it j but know not how you will jullify your ill Ufage of me. I will afk you to come no more •, I am too angry with you, Beiides, I fear, that on your Arrival here, all my Fury would vanilh, and I fhould appear perfedly good-humoured. DIALOGUE VIII. Crito andYYi\\.o meeting'^^K^i:\5% in the Country, Crito. O H ALL we repofe ourfelves in this ^ charming Walk, Philo ? Eraftus m.ay come hither accidentally \ his Surprize would divert me. Fhilo. We have been worfe than our Word fo often, that it is extremely probable he has given over all Hopes of feeing us. Crito, I fhould have been very forry, if we had been able to come fooner, Fhilo, He would not have prevailed with himfelf to write down v/hat he calls "his Reveries^ which would have proved a great lofs to us. t know 'fhe Phihfopher the greateft Cheat. 75 know not whether you was as fenfible as I, of the Force of his two laft Letters. Philo. I was fo fenfible of it, Crito^ that methinks till that time I never had any Idea of the Reality of Religion, Confcience, and Uprightnefs. What Eraftus faid on thofe Points in our Walks, had made but very little imprefTion on me: his Letters were neceflary for opening my Eyes, and letting me fee how little Uprightnefs I had. The laft particu-^ larly has affe6led me very ftrongly, and con- vinced me, that I was deficient in the efTen- tial Point, and was as yet a Stranger to the firft Degree of Uprightnefs, becaufe I Ihut my Eyes againfl the Truth. Crito. You do not imagine, Philo^ that I am going to congratulate you on the Progrels you are likely to make in the School of E- raftus's Mailer. Philo. I very well deferve to be banter'd in my turn, dear Crito, after having rallied you fo often on that Topic. I put on an Air of pleafantry -, but at the bottom was really very jealous. I was not a little vexed, when I faw you hit the Mark on feveral occafionSj, while I fhot wide. Crito. 1 hear fomebody flir in that Arbor ; perhaps it is Eraftus^ who is gone to repofe himfelf there, that he may meditate at his eafe. Philo. Let us walk that way, without mak- ing a noife, that he may not fee us. I hear E 2 fomebody 76 ^e World Unmajked*, or, fomebody fmg ? What if it fliould be he ? Do you hear what he is Tinging, Crito ? Qrito, Huih, let me liften Would you know the Words ? they are thefe : As the bright Ruler of the Bay The [malleft Atoms makes appear ; So Truths with one enlightening Ray, Difcovers what we truly are, Philo, That's for me s one would imagine he knows we are here. Crito, He knows nothing of the matter, Philo, as you fhall fee by his Surprize. Let us fteal into the Arbor. Crito, Give us that Song once more, E- raftus ; we fhould be glad to learn it. Erajius. Is this your way of furprizing Folks, Gentlemen.^ You have not allowed me time enough to put on my angry Face \ h is now too late to attempt it ; and I muft appear in a Good-humour to you, in fpite of my teeth. P hifo. ^B,\it ftripuily, Erajtus, did you not kno,w we, were near you ? I thought you had ehofen this Song for me. Erajlus. I know fo little of the matter, Pbiloy that I had loft all hopes of feeing you in the Qpuntry. I was preparing to go and quarrel with you in Town, where I propofe being to-morrow. But, to my Song ; pray in what Particular do you find it fuits you ? Philo, It fuits me as much, Eraftuj, as the Contents of your two Letters, or, if you pleafe. fhe Phitofipher the greateji Cheat. 77: pleafe, the Reveries you have communicated to us. Crito, Did you know, Eraftus^ what an im- preflion your Reveries have made in Pbilo*& Mind, you would not have been fo angry with me for engaging you to put them m writing Eraftus. Are you in jeft or in earneft* when you talk to me at this rate ? Crito. I am very ferious, Eraftus \ Phib can tell you how it is, better than I. All I can guefs, from what he has faid to me oa' that Subjed, is, that your two laft Letters have made him open his Eyes to what he before fear'd feeing. Eraftus. I did not expciSl that Reverie f could have done fo much. Pbilo. They've done enough for expfaining what you had faid in our Walks concerning Confcience, and what I neither would nor could underftand. I was juft telling Crila^ that I was not a little vex'd to fee him hit the- Mark, while i fhot wide, and perceived what I did not: not that I had a mind to enter into a Difpofition hke his ; but I was forry he was in fuch an one, not caring he fhould have* that advantage over me. Have you not ob- ferved, Eraftus^ that my firft Congratulations on the Progrefs he made, were a fort of Com- pofition of fweet and four ^ I made ufe of them fuccefsfully for Diverfion ; when Truthr became troublefome to me, I immediately found fome Plaftron for guarding me again^ E3 it^ yK The World Vnmajkedi or, it ; efpecialiy when the Queftion turned on being upright and fincere with one's felf, I could not bear that Article. When Crito ac- cufed himfelf of want of Honefly, he gave me all the mortificauon imaginable. I felr, in fpite of myfelf, that the Shoe pinch'd me there. To get rid of this trouble, I defended him charitably ; and you ought to think me very civil in that particular. Eraftus, Dear Fhilo^ I gueired well enough what was the Principle of that civil Humour. One who has been acquainted with the wife "World, is very capable of difcovering its Pra6tices in another. Fhilo, Now you mention the wife Worlds do you know I was cruelly mortified every time it was brought on the Stage \ and the more fo, as I endeavoured to put a good face on the matter, that you might not per- ceive how I was affeded. I found my Cha- rader too well drawn in it, not to know my- felf there : but I would not fee myfelf, much lefs own myfelf of that Clafs. Crito gave me much uneafinefs, when he acloiowledged he belonged to it with fo much Ingenuoufnefs j that Franknefs was as infupportable to me, as it would have been agreeable, had it not re- proached me. Crito, You know how to compofe your- felf, Fhilo ; and no one who faw you would have fuppofed you fuffered fo much. Eraftus, I could have judged very exadly of the Matter 5 and a certain Air of Per- plexity T'he Philofopher the greatefi Cheat. 79 plexity fpoke more to me, than an Air of Vexation and Anger. Philo. I envied you both that Freedom and Eafe which I obferved in you ; I diiTembled the beft I could, that I might feem on the level with you \ but it was all to no purpofe. I was always under fome reftraint ; the moll I could do, was to run away \ and when I perceived how the cafe Hood with me, I found frefh Matter for Jealoufy, which I took great care to conceal. I found employment enough, when I undertook not to appear tvhat I v/as, and to appear what I was not. Are you to be furprized, that I could not feem free and eafy, v/hile I had fo ferious an Affair on my hands } Erafttis. The wife World, which pretends to ape all that is beautiful and lovely, makes a Man counterfeit a fort of Eafe and Free- -dom, and even Ingenuoufnefs, though they are the contrary of its Charader. But there is no lefs difference between tliat counterfeit Eafe, and the true one. than between Brafs Counters and Louis-d'ors, Fhilo. I conceive, that if Men could but once refolve to fee themfelves, and let others iee them fjch as they really are, Freedom, Eafe, and Ingenuoufnefs, would be the natu- ral refult of fuch a Difpoficion. It would be a fine thing to fee the Heart thus laid open ; but then, on the other hand, v^ould it not be- a mofl-fr-ightful Sight } ■ E 4. Crito, So I'he WorliUnmaJked^ or^ Crito, I leave you to judge, Vhilo^ what a ; Scene it would be to view Men devoted to i Intereft, Envy and Ambition, entirely puffed \ up with themfelves ; not to mention grofler ^ Vices, which rather belong to the foolifh ' World. Thilo, Is it not better Men fhould con- ; tinue malked as they are, than play fuch o- ; dious and deformed Parts in the World ? Eraftus. The Mafk which Men wear, is '\ /what occaiions the greatefl Deformity. By \ the help of that, they not only conceal what J they really are from others, but even hide I themlelves from themielves. The Ule of it I renders their Diilemper incurable, fo long a5 \ they remain Strangers to themfelves. Could \ Men refolve to fhew themfelves fuch as they \ are, how deformed foever they might be, the ; Evil being difcovered, would foon be re- i moved. They would have too much Confu- \ fion both before themfelves and others, to i negle6l the means of a Cure. Confcience, ] not being ftifled in them by Hypocrify and \ Difguife, would be a Clue to lead them out j of this Labyrinth. I Crito, I imagine, Erajius^ that Sincerity in ] fhewing one's felf fuch as one is, would be , one ftep toward Uprightnefs, which would i allow Truth to make itfelf heard, and thus i free Man from the Evil. { Eraftus, Right, Qito, The leail degree | of Uprightnefs would be fufficient for making i Men conquer the mofl: corrupt Inclinations, 1 • ■ ■ ^1 ^he PMofopher the great eft Cheat. S \ ai they would not endeavour to conceal theml from themlelves. Fhilo. What you obferved in your laft Letter, Erajlus^ concerning that firft Degree of Uprightnefs, proved a Thunder-clap to me. I was convinced I had not that firft Degree , fince I could not bear the Impref- fions of Truth, when it aim'd at curing me of my Efteem for myfelf I felt what Con- fcience was, and that in a manner till then unknown to me. What you faid of it ii> your Letters, made me feel fomething of it ; but I have found th^t the leaft Experience teaches us more on that head, than all the Definition that can be given of it. Crito. Do you remember, Philo^ that, ia one of our former Converfations, you afked. Erajlus for a Definition of Confcience I Philo, I chofe rather to hear his Definition- ©f it,, than to be referred to my own, E- • raftus mortified me, when he refufed my: ' Reqiiefl. Eraftiis., Several People find this Conve- nience in Definitions of Confcience, that they make ufe of them for rendering themfeives ftili deafer to wha^ light be offered, Con- fcience is of fo n' .. \ nature, and fo much f jperior to Reafon :. ^, that it efcapes from allr Definitions. The. ; who deUght in trilling,, will always find rooai enov:-;;h. to do it om this head. They fight v/.. „ their own Sha- dow ; while Confcienc v ould fecretly re- proach them with wax. of Uprightnefs, if E 5 they - 2 2 jTfje World 17nmajked\ OTy Ihey would but liflen to it one moment. But they are glad to feek it where it is not, that they may, with more Security, avoid being in a condition of hearing it. Crito. Do you not fee fomebody^ EraftuSy. who haftens towards us I Erajius, He comes to call us to Dinner ; let us not make the Company wait. We will take another Walk in the Afternoon. I will carry you into a little Grove, where we- fhall have more Shade than here. DIALOGUE IX. G R I T o, P H I L o, and E r as t u So- CnV^. TT Ave you not taken a little Nap jfj_ fmce Dinner, Philo? Philo. If I have not fiept,. I have had fe- deral Reveries, I know not whether this Humour be peculiar to N ^'s Country- Houfe, or whether I have caught it of £- rqfius ', but I find it very agreeable. The Shade of thefe Chefnut-Trees feems to con- tribute to it ^ and I iliould have continued in it- at leafc two Hours, had not you come and-. fetched m.e out of it. Crilo, We have teaz'd Erajius fo muchy.. to make him communicate his Rev en es to us,. that he will have a good right to make the-; like Demand on you. Pbilo, My Reveries are of but little con- cern to Eraftus.t^ thpy are only the Irapreilionss his have made on -me. Erafiusi ^he Philqfopher the great eft Cheat, 83.- Erafius. Do you imagine, PMc?, xhzx.Re^ Series which are either the Sequel or Effect' of mine, are of but little concern to me ? I cannot be indifferent to the Good or Evil that refults to you from them : if the latter, I fhall be very forry •, if the former, I fhall be very glad, not only on a Principle of Friend- fliip, but alfo on that of Self-love, which is delighted with having contributed to the ad- vantage of one's Friends. Philo. I believe, dear Eraftus^ that Self-love has not now much influence over you. Erafius. If you entertain that Notion, . Philo^ I ought to undeceive you. I pretend to be no more than one efcaped from the wife World 'y and how v/idely diflant is fuch a State from that of a Man on whom Self-love has no influence? I confefs I have only a glimpfe of it at a great diftance. I would fain find a more fignificative ExprelTion, than that of a Man who has efcaped from the wife ■World ; it is too exteniive in a ftridt kx&. If it is true in any fenfe, it is only becaufe I have \th off acting a Part in it, becaufe I fee it fuch as it really is, and do all in my power' to keep at a diilance from it. But if the fame Expreflion might be made to mean that I am - ^ili belonging both to the wife and foolifh. World, by Habits hard to be rooted out, by Inclinations oppofite to what is good, and PalTions ftill very flrong^ it would then de- 4Cribe me perled:ly well. You are furprizedj, Philo^ at the Picture I draw of myfeif j it is E 6 not §4 7J^ World Vmnajked-y or, not fels to the Life than what I prefented you with the other day, in quality of an Adlor in the wife World. All the Difference between^ the two Pieces is, tliat in one the Man is dif- guifed, fludies how to cheat the whole World, deceive himfelf, appear what he is not, and not appear v/hat he really is -, in the other, he endeavours to impofe on no Man, but is willing to fee the deformed Part of himfelf, and let others fee him in the fame light. Pbilo. I was juil going to tell you, Erajius, that Modefty had a great fKare in the Ac- count you give of your prefent Difpofition. But I ftopt jGbiort, apprehending you would reprimand me, as you once did on the fame occafion. I am fenfible likewife, that this way of fpeaking would have been an effed of Self-love in me ; while I confidered you as much more advanced than myfelf, I fhould not have been willing to perceive I had ftill a long Journey to make. Erajius. What advantage I may have over you, dear Philo^ is very inconfiderable. The Uprightnefs of the Will, into which you feem to enter in good earneft, will foon put us on the level. Though the Road belong, that ought to give us no trouble ; if we begia with the Steps before us, we fhall proceed in our Journey ; and it is not neceffary w© fhould yet fee the end of it. Another eifential Difference between the Pi6lures in queftion, is, that in one the Man has made choice of a fixt P^int, where he is willing The Philofopber the greateft Cheat. 85 willing to flop : he is very well fatisfied with himfelf, and the Part he is ading ; in the other, he flops no where, he flill goes on where Confcience dire(5ls him, and is never fatisfied with himfeJf well enough to Hay where he is. Philo, You draw me very well, Erajius^ m the firft of thofe Pieces. I have hitherto been very well fatisfied with myfelf, and the Part I aded in the World. I faw no Addition that Gould be made to my Wifdom y and fhould have been very angry, had any one attempted to remove me from the fixt Point, where I was refolved to flop. Your Stay here, and the Difcourfe we have had in our Walks^ have frequently given me a feeret uneafinefs HI that Particular. If I have fhut my Eyes againfl the Truth, it is becaufe 1 fear'd it would lead me farther than I was inclined to go» I every where find a want of Upright- nefs ; that only flopt me. However, I made profefTion of valuing Uprightnefs beyond all ^hat could be faid. Crito, Uprightnefs is a Principle fb fimple and inconteftable, that all the World pretends to efpoufe its Cauie. Uprightnefs in our Dealings v/ith our Neighbour is conflantly efleemed. Self-love is concern'd in itr ; we fhould be very well pleafed that every one would deal uprightly with us ;, and for the iame reafon, we value ourfelves on dealing fo with others : but are abfolutely ignorant from what Fund this Uprightnefs fhould proceed^ 86 Tloe World U?2mq/1?ed', Of\^ m order to be real. Uprightnefs, in regard to Truth, artd to ourfelves, is entirely un- known J and becaufe we want that, we are cx)ntented with knowing no moFe of it> Eraftus. It is impoifible for a Man to be ' truly upright- toward his Neighbour, unlefs he is firfl fo toward Truth and himfeif. There is no Command for loving our Neighbour better than ourfelves. As to Truth, as it alone can enable us to diitinguilli what is right from what is not -, how ihall we liften to it when it fpeaks for our Neighbour, if we have not given it the Hearing when it Ipoke for ourfelves ; that is, when it reproved us for the wrong done to ourfelves ? Philo, I know fome Men who v/ill admit ^ of all you have faid concerning Uprightnefs toward Truth, on condition you did not by the word 'Truih underlland the Language of Confcience. That Term Confcitnce has fome- thing in it that gives them Pain. Eraftus. I conceive the Reafon of that, Philo' ; it is becaufe the v/ord Confcience fends them back too far into themfelves ; whereas that of 'Truths being. Jefs determinate, leaves them in a Perfuafion, that the Truths in queftion are fuch as may be found without themfelves, and learnt by Reafoning. Such- Perfons hold Confcience to be weak, as I faid in- one of my Letters. I would fain afl^ them, whether they have a Confcience or noti- They^ . in their turn, might dSk me, for what fori: ^he Fhilofopher the greatefi Cheat. 87 fort of People I take them, when I make that^ a Matter of doubt? If you have one, I fhouJd fay, Is it upright or falfe ? True, or a Lyar ? They would readily reply, that it is- irue and upright. If fo, I fhould alk them again, why they would not own the Lan- guage of Confcience, and that of Truth, to be one and the fame thing ? Fhilo. Let them get out of that Scrape if they can.. Crito-:.. In order to gire. them the finilHing Stroke, one need only fliew them what £- raftus fays in one of his Letters, or Reveries^ concerning the invariable Rule by which every thing is to be corrected and regulated j^. and whicbitfelf admits of no Correction. Fhilo. Oneof the PaiTages,, whichi think moft proper for opening the Eyes of reafon-. able Men, is the Queftion which Eraftus afksi Goncerning theUfe or Defign of Confcience ^ whether it ought to be placed above or below Reafoning, or v/alk hand in hand with it, as its Equal. The Comparifon of a Prince in his Minority,, and a Regent, which follows that Queilion, ferves to fet Truth in a ftrong Light in that refpe6L Eraftus. Do you think, Thilo^ that good Reafoners could not get out of all thofe Dif- ficulties ? They v/ould find Evafions enov/ \ - 1 am in no manner of pain for them. I ob--*- fevedto you this Morning, that fjch as de*- light in trifling, are under but Xiltlt Appre- kenfion from the jufteft Definitions, which-. €a0i 88 7he World Unmq/ked 'y of, can be given of Confcience. By accuftoming themfelves to difpute about the Definition, they put themfelves ftili lefs in a Condition of hearing the Decifions of their own Con- fcience. Thus they gain th^ir End j -which is all they defire. Crito, From your faying this Morning that Confcience is above the reach of all De- finitions, I imagine it bears fome refemblance to Light. All the Dehnitions which can be given of Light, can never help us to any Idea of it. - Define it to a blind Man, he will be never the wifer. Define it to a Peafant^ who has good Eyes, you'll make no addition to the Idea or Opinion he has of it. Philo. This comes to what Erajlus fays in one of his Letters. The Obilacles to Light are in Man himfelf ^ it is on Man we muft go to work, if we wou'd remove the Obila- cles which hinder Truth from reaching him. Crito, Thefe Obilacles muil certainly be very confiderable in all Men, fince fo few give entrance to Truth. Almoil all Men are Slaves to Error, Superilition, and the moil extravagant Opinions. The fmali Num- ber capable of knowing Truth (I mean, the Chriilians) are attached to their Paffions, bUnded by their Prejudices, and a Prefump* tion of their being perfedly clear-fighted. It is impoiBble to fay on which fide the Obila- cles are moil hard to be removed, or how it may be eficdled. It is to no purpofe for me to % to myfelf) that Uprightnefs of Will^. and The Philofopher the great eft Cheat. 8 9 and Obedience to Confcience are fufficient for that end \ this feems falfe from Experience, in regard to great numbers of Pagans, who have appeared Men of Integrity ; and yet Confcience has not difengag'd them from Error. Fhilo. We may make the fame Obferva- tion in regard to feveral Chriftians, who feem to have a very tender Confcience, and yet it does not cure them of Superilition. Erafius. What you fay, CritOy includes two Queftionsj Firft, What are the Obftaeks mofl difficult to be remov'd ? Secondly, Whether it be poffible that Uprightnefs of Will, and Obedience to Confcience fhould be fufficient to effedl it. Let us, if you pleafe, diflinguifh two forts of Obftacles j one voluntary, the other invo- luntary. I now fpeak of all Men in general^ both Chriflians and Pagans. I fay then that Uprightnefs of Will and Obedience to Confcience, are perfedtly fuffi- cient for removing voluntary Obftacles 5 and that fuch as are involuntary may be more or lefs furmounted by the fame Means, as cer- tain Circumftances are lefs or more favour- able. Philo. Were I not a little ftupid, I fhould underftand you at half a word, without any further Explication. But I muft do my-felf Juftice in this point, and beg you wou'd il- iuftrate what you fay by fome Examples. Erfjtus.. go 'The World Unmajked ^ or^ Eraftus. Let us firft confider what invo- luntary Obflacles are. They are what we neither cou'd prevent nor hinder ; fuch as Men have rais'd in us, without our Confent, and before it was in our power to guard a- gainil them. Of this fort are falfe Notions in Points of Religion, the extravagant and fuperftitious Opinions, which are forged in the heads of young People, before they have time to give their Confent to them. Of this fort hkewife, are the bad Exam- ples of vicious Perfons, join'd to their perni- cious Maxims which infinuate themfelves into young Hearts, before they can fufpe6l the tendency of them. This laft kind of Obfla- cles, which are at firft involuntary, may af- terwards become voluntary. Fhilo. I now very well underftand in what involuntary Obftacles confift; You fee, £* raftus^ I have fome Penetration ; but I am afraid you will foon have another Notion of me in that refped, if I aflcyou in what vo- luntary Obftacles confift. Crito. I imagine myfelf fuliicien^tly able to anfwer that.Queftion, Fhilo. They are fuch as depend on the Will. Thilo. None buta Philofopher, like Crito,.. could have demonftrated that nothing more r-efembles what is white than Whitenefs. Eraftus. It muft be own'd, that voluntary Obftacles are more eafily underftood than de- fined, unlefs we would be content with Crito^s Definition. As ridiculous as it is, we fhali not 71 e Pbilcfopher the greatejl Cheat, 9 1 not fail to make fome advantage of it ; and that by confidering what are the Obflacle^ which depend on the Will. Crito, You fee, Pbilo^ that Erafius fets fome value on what you defpife fo much. Eraftus. One of the firft things that d^tr pends on the Will, is to hften to Remorfe of Confcience, or to fiifle it. If the Will takes the firfl way, it thereby begins to be upright^ which is an Introdudion to all Good. If the lafl, it enters into the Falfe^ which is the be- ginning of all Evil. When the Will has once enter' d into the firft Degree of Uprightneis, it depends on that Faculty to advance in the fame Path 5. and to be cali'd from the firft to the fecond, from the fecond to the third, and fo on, as long as it does not go out of the way. This is not hard to conceive. Can it be doubted that it is in the pov/er of my Will to avoid all voluntary Evil, and in that point perform what my Confcience requires of me. Now Confcience requires nothing impoiTible ; it never reproaches us with what v/e are not able to avoid. Suppoiing, then that I honeftly give myielf up to its Diredlion, either to re- nounce all it may forbid me, or to perform- all it may require of m.e ; are not voluntary Obftacles thus remov'd ? And is it not in- conteftable, as I have advanc'd, that Up- rightnefs of Will, and Obedience to Con- fcience, are abundantly fufiicient for remov- ing all voluntary Obftacles } Phlk.- 9^ The World TJnmqfiied\ of" i Philo, What you fay, Eraftus^ is evident in regard to Pradice. If my Confcience never requires what is impoflible, it is cer- tainly in my power to obey it. But in re- gard to Ipeculative Truths, (I mean, the mod important) does Confcience lead us as diredly to them ? And is it fufficient for re- moving the Obilacles which oppofe them ? Eraftus, In order to i^nfwer this lafl Qu^- ftion, we mud ufe feveral Dijlinguo^s. We muft firft know what you call important f- truths 5 and whether the Obflacles which op- I pole their Reception, are voluntary or invo- 3 iuntaryi il Philo, By important Truths^ I underftand % thofe reveal'd to us in the Goipel, concerning the coming of Jesus Christ, his Life, Death, Refurredlion, with others of the fame i| nature. It is evident that an Infinity of Men J have not been condu(5i:ed to thefe Truths by il Conlcience ; of this Ibrt are the great multi- % tude of Pagans, Jews and Mahometans ; not | to mention the Numbers of thofe who disfi- I gure the Golpel by erroneous Tenets, which they pretend to have found in it. As to the I Obilacles which oppofe the eftablifhment of | Truth, among thofe different People, I have I not iufficiently inquired in what Clafs they are I to be ranged, fo as tofpeak decifively on that | point. Eraftus, Do you remember, Fhilo^ that about half an hour ago, you told me you very well underftood the Nature of involun- tary The Philofopher thegreatejl Cheat. 93 tary Obftacles, from the detail I gave you of them ? Philo, I do remember it, Erafius, Erajlus, Do you not find then that the dif- ferent People, of whom you fpoke jufl now, are furrounded by involuntary Obftacles, fuch as I defcribed : that they are befet with them before they can fulped them, and confe- quently guard againft them ? Let us take a Jew^ for example, before he can well ipeak, he is infpir'd on one hand with an extreme horror of Chrijiims i on the other, with a blind Obedience for all his Parents teach him concerning Religion. The Cafe is the fame with the Turks -, and what is ftill more furprizing, Chrijlians themfeives are not in a better Situation on account of the different Parties or Religions, which they profefs. Such of them, pardcularly, as pretend to have Infallibihty among them, are furround- ed by Obftacles, not only involuntary, but almoft infuperable in regard to the Know- ledge of certain Truths. Philo, I am very fenfible, Eraftus^ that all thofe different Ranks of Men cannot be blameable for the Obftacles among which they are born, and which are thrown in their way without their Confent. Erafius. Pray tell me, Fhilo \ does Con- fcience reproach Men with things for which they are not to be blamed, and which did not depend on them ? Philo. ^4 ^^ World Umnajked 5 or^ PMlo. A pretty Queftion ! That would be | unjuft. 1 Eraftus. This is the reafon, why Con- ^ fcience in a Jew or Mahometan^ doth riot re- 1 proach him for being a Jew or Mahometan, j nor for the Exercifes of Rehgion, which he i pradlifes as fuch. Let us fay the lame of a | fincere Chriftian, who fhould from his In- J fancy imbibe the Prejudices of the infalHblej St€t, Conlcience makes him no reproach j on that fcore, nor for the fuperftitious Prac- j tices which may refult from it. With much more reafon may the AppHcation be made to a Pagan \ in a word, to all the People whom -we call Idolaters, and who have been leaft in the way of knowing the Truth. Crito. This folves the Obje6lion I ilarted concerning the InfufRciency of Uprightnefsjl of Will, among feveral very worthy Pagans,! for difengaging them from Errors. | Philo. Here you mufl give me an Expla- nation of what you advanced e'en now, in regard to which I told you I was a little dull of Apprehenfion. We were talking of vo- luntary and involuntary Obftacles. Having afferted that Uprightnefs of Will and Obe- dience to Confcience, were fufficient for fur- mounting voluntary Obflacles, you added that, by the fame means, a Man might more or lefs furmount involuntary ones, as fome certain Circumflances were more or lefs fa- vourable. I very well underftand the fir ft Article j but beg you wou'd explain the fe- cond. Eraftus, 'The Philofofher the greateji Cheat, 9 5 Erajius. Let us fuppofe a Jew^ for exam- ple, v/hofe Will is upright, and who pays a iaithful Obedience to his Confcience in prac- tical things ; this Docihty will infenfibly carry him on to a better Acquaintance with him- felf. If he knows himfelf, he v/ill begin to be diffident of himfelf, and perceive he is ca- pable of Prejudices and Obftinacy, in regard to Religion. As foon as he comes to fee himfelf in this Point of View, he will be on his guard againfl all that may offer itfelf from that quarter againft Chriflianity. He will then refolve to enter into an impartial Difpo- fition in regard to Truth, and receive it from what quarter foever it come •, and even doubt whether it may not be found in Chriflianity. Thence he will go fo far as to take a refolu- tion of embracing that Religion, fappofing Truth is found in it, whatever it may coft him. Thus far we fee that in this jew^ Up- nghtnefs of Will, and Obedience to Con- fcience, have remov'd voluntary Obilacles, and made way for Truth. He is thereby placed in that Equilihriiim^ which difpofcs the j Soul to receive all the ImpreiTions of it. Now tell me, Fhilo^ do you think a Man very far from the Truth, when he has proceeded thus far, tho' he is unacquainted with the particular Circumfbances, reveal'd to us in I the Gofpel, relating to the Life, Death and Refurrediion of Jesus Christ P And fup- Ipofmg this Jew dies in fo upright a Difpoii- tion, before it is in his pov/er to get fuch a I thorough g6 7be World Unmajked ; or^ thorough Information of the Truth, as is fufficient for embracing Chriftianity ; do you think, I fay, that his Fate wou'd on that ac- count only be more miferable at his Death ? Philo, I am far from being of that Opi- nion. He cannot be culpable of what did not depend on him. But, fuppofing the fame Jew fliould live feveral Years after he had enter'd into this Difpofition, wou'd he not be infallibly led by his Uprightnefs to embrace Chriftianity ? Eraftus. Not infallibly ; that wou'd de- pend on the Circumftances, more or lefs fa- vourable, in which he might be. This is what I was juft now faying, and what you found fome difficulty to conceive. I will therefore explain it to you. To this end, in- ftead of one Jew we muft fuppofe two, in an equal difpofition of Uprightnefs in regard to Truth. Philo, I heartily wifli, dear Erajius^ I could fuppofe the time wou'd permit us to hear the fequel of your Difcourfe, without danger of being fhut out of Town ; but I think it is high time to retire, and that we have not a Moment to lofe. Crito, You did well in reminding us, Philo ; for I believe, 1 fhould have run that hazard, rather than interrupt either of you. Philo. I leave you to judge, Crito^ what I have loft by it. I imagine myfelf like a School-Boy, who leaves half his Breakfaft at home, for want of time to finifh it. I hope Eraftus 1| 1'be Philofopkr the great ejl Cheat. 97 Eraftus will feel fome Remorfe, that will oblige him to fend me the remainder of mine. Eraftus, I rather chufe to bring it you, dear Phih \ for I muft be in Town to-mor- row. DIALOGUE X. hi rowN. Philo, Crito, and Erastus. CritOy to ^T^ H I S is being a Man of your Eraftus. X word. Had jEr^/^/j been re- vengeful, he might have been even with us, by putting us off from day to day. Eraftus. I Ihould have been the firft Suf- ferer, Philo \ how much foever I like the Country, I had no Inclination to fpend the few days there, which I have for feeing my Friends. Crito. Cannot thofe few days be pro- longed in their favour ? Eraftus. It fhall not be my fault, Crito^ if they are not. But I beg we may not talk on that Subje6l, I have nothing of the Stoick ia me ; I may allow the Thought to affed me in a manner that will fpoil our Walk. Philo. To avoid that, Eraftus^ I muft afk you what you have done with our Jew^ or rather with the two Jews^ whom you was bringing on the Stage ? Eraftus. If you pleafe, Philo^ they fhall join us in our Walk 5 I am going to pull Vol, I. F them , 98 The World TJnmaJked \ or^ them out of my Pocket, where I put them laft Night. [Eraftus takes a Paper out of his Pocket-^ which he delivers to Philo, who reads it to him/elf.'] Crito, How hardly you deal with thefe poor Jews^ Erajlus, by confining them in fo clofe a Prifon ! Eraftus, After you left me, I obferv'd they follow'd me wherever I went ; and be- came fo troublefome, that I was oblig'd to have recourfe to this expedient for my own eafe. Crito, It were to be wiflied a Man could get rid of all troublefome Perfons with as little difficulty. But few of them are in the humour of being pocketed thus. Philo. I could very eafily be in the humour of charging you with being troublefome, Crito, You hinder me from underftanding one Word of what I am reading. Crito, It is partly to punilh you, Philo^ for keeping all to yourfelf ; had you begun to read aloud, no-body wou'd have interrupted you. Philo. I cannot read aloud as I walk, Crito ; Jet us fit down, and I will do the Office of a friendly Reader. Crito, That Expedient will reconcile our difference. I offer myfelf as your Affiflant, as foon as you are tired. Philo, There will not be Employment e- nough for two ; I am going to begin. « How The Philofopher the greatefl Cheat* 99 ** How to find out more eafily, how the " Uprightnefs of the Will, and Obedience td " Confcience, may lead more or lefs to the " clear and diftind Knowledge of certain. « Truths. " I have faid, we mufl fuppofe two JewSy " inftead of one, and both in the fame de- *' gree of Uprightnefs and Fidelity in obey- " ing their Confciences ♦, here then you fee " them, fo far as the Will is concern' d, in '' a perfedl Eqiiilibrium^ in regard to Truth, *' If they have any Obftacles ftill remaining, " which oppofe its Impreffions, the Will has " no ihare in them ; thofe Obftacles come " from a more remote quarter, as we have *' already obferv'd ; they were form'd in " them before it was in their power to mif- '' truftthem. " Let us now fee how different Circum- '' ftances may concur towards putting two '' Perfons fo equal, as to the main of their " Difpofitions, in a different Point of View, " in regard to Opinions. " Fir ft then, we are to place our two '' Jews in difterent Countries, though both " in a condition of knowing the Chriftians, *' and hearing them talk of Religion. To *' diftinguiih them the better, I ihall call one " Jofephj the other Benjamin \ they fhall " both be fuppofed willing to doubt, whe- " ther they are in poffeffion of Truth or not 5 *• fo that here we fee each of them employ'd F 2 " «Mn ^oo ^he World Unmajked \ or^ «* in feeking Chriftians capable of giving ** them Information. *^' J^fip^ ^i^^s in a Country {Holland} ** where Chriftians are divided into fever^l <• Se6ls, fuch as Roman Catholicks, Calvi- " nifts, Lutherans, Greeks, Anabaptifts. *' He is in a condition of enquiring into the " Tenets of each, and determining where «' Truth is ? *' Benjamin is not in a condition of making " the fame Enquiry. In the Country where ^' he hves, {Avignon) only one Sed: ofChri- ** ftians is allow'd. His Situation appears *• much lefs advantageous than that of Jo- ** fepb. After he has thoroughly examined " the Dodlrine and Condud of fuch Chri- " ftians, he has more diflike to them than ** ever, and concludes that, if the Chri- •' ftians, whom he knows not, are no better, <* they are not in poffelTion of the Truth. " Plowever, he fufpends his Judgment, and *' propofes to travel for a thorough Informa- «' tion. " Let us" return to Jofeph. Without' *' leaving his own Country, he takes a view " of the different Seds of Chriftians, applying ^' himfelf to the Dodlors of each fuccefTively. " He finds Men more eager in extolling " the Excellency of their own particular Se6t >* .over the reft, than in fhewing the fuperior " E>ccellency of Chriftianity in general. What " give^ ,hini moft perplexity is, that each « Sed ne PhilofopEer the gYeatefi CBeaf. tot -' Se6l pretends to be the Depofitary of pure " Truth, exclufive of all the reft. " He finds among the Dodors of each" *' Sed a Spirit of PardaHty, pofitive and paC- ^' iionate againft all other Parties. Thofe of " the infallible Sed, in particular, fhockand ," difcourage him in proportion to the At^ i' tempts they make for gaining him. " From the Ecclefiaftics, he goes to the " Laity -, where he finds the Mind pofTefied " with the fame Prejudices \ a Set of Men, " among whom Religion is placed only in >' Memory, or outward Show, to which '' they give the Name of V/orfhip ^ among " whom Confcience is known only by Name •, ** or the Advantage they are able to make of *' that of other Men ; People, v/ho, in '^ fhort, idolize themfelves, are their own **' Center, and their own End. " Here now our poor Jofeph is (lill more ** and more embaraffed. His Fund of Uprigh t- ** nefs helps him to difcover in the nominal '' Chriftians, a Falfe^ which makes him like ** them the lefs, the better he knows them, " However, he is not yet quite difcou- " raged ; he is reduced to a Suppofition that *' the Religion of Chriftians is difterent from " their Practice •, all that puzzles him is the *' Divifion and Oppofition of Parties. From *' the Laity he goes back to the Dodlors •, *^ and propofes an expedient for informing ** himfelf thoroughly of the Truth ; which is '' to let him fee how they agree in the EfTen- F 3 " tials- 102 The World Vnmajkedh or^ *' tials of Religion, and give him a view of *' that in a fimple and precife manner, with- *' out requiring him to take the Name of one *' Sedl or Party rather than another, or per- *' plexing himfelf with particular Opinions. " The Propofal appears reafonable. A -** Day is fix'd for difculTing the Queflion. *' The Do6lors of each St6^ chufe fuch of their ** Number as they efteem furnillied with the *^ beft Abihties ; and thus form a fort of Sy- *' nod. The Jew doth not infill on being *' admitted into it ; he is content to wait the 5' Refult of their Deliberation. Let us now -^' fee how they proceed. " At firfl great Civilities and much Po- .*' litenefs are ufed among the Dodors \ they *^ mutually promife to make fome Concef- •' fions on all fides for the common Intereft *' of Chriftianity : the Queftion here is not " concerning the Converfion of one fingle *' Jew^ but of great Numbers, who may be *' influenced by his Example ; this is a fuf- " ficient Motive for engaging them to exert *' themfelves in a particular manner. *' They begin with difcufTing the funda- ** mental Points, or the Articles of the Creed, *' on which they eafily agree , as they do ** likewife in admitting the Scripture to be « the Word of GOD. " Thus far they are of a mind. One of *' the Company propofes to Hop here, and " prefent the Jew with the Chriftian Reli- *' gion in a plain, and at the fame time ex- " tenfive The Philofopher the great eji Cheat, 103 «^ extenfive manner, without embaraffing " him with the particular Senfes, which each #-^ Party pretends to find in the Sacred Wri- tings. The Propoiai is unanimoufly hifled ; " according to them, the thing is impra6li- " cable, and fubje^t to a thoufand Inconve- *« niencies. After all, what fort of a Chit- *' ilian wouM a Man be, -who is not firft in- " ftruded by the Dodors in the true Senfe *' of the Scripture j who refls fatisfied with *' being a Chriilian in general, without de- *' daring for any particular Religion ? A " Chriilian like this wou'd be a Man with- *' out Religion ; and we all know how per- ** nicious a thing it is to profefs an IndifFe* -♦* rence to particular Religions, not to fay K Se6ls. Hence it is unanimouQy concluded;^ ^■^ that if the Jew embraces Chriftianity, he ^ mud at the fame time declare for fome par- '■^<^^ ticular Religion, muft take one Side or '^ another i in a word, he mull have a Re- *' ligion. " Here they are once more all of a mind.. ** There remains now but one Point to be " cleared up or decided, viz. which is the " true Religion, which the befl adapted for " fecuring Salvation 5 in fhort, which is molt " agreeable to the Gofpel, and the Dodtrine *' of the Apoftles. " This is the difficult Point; the more *' they ilrive to clear it up, the more per- plexed it appears. After five or fix hours F 4 " employed M IC4 He World XJnmq/ked i or^ ** employ'd in the Difcuffion of this fingle ♦' Queition, every one is juil where he be- *' gun ; each pretends that his own Religion *' is the only one exempt from Error, and *' teaches the Evangelical Truth in ail its Pu- " rity. " Jofeph by this time grov/s impatient to ** know the Conclufion of tlie Doctors : He «* is introduced into the Afiembly : is told ^* what has palTed : that the whole Company <* are perfectly agreed on all Points, except " the iaft, which relates to his Choice of a *' Party. Upon this, the Moderators or " Deans of each Party, one after another, *' entertain Jofeph with an Apology for their ^' refpedtive Sedls : Each of them maintains " that his alone can juftly claim the Title of *« Religion ; that all the reft are no better *' than fo many Se(5ls, where the Truth is " falfified, and difguifed fo as not to be '' known. " Difcourfes fo oppofite one to the other <' ftrike Jofeph quite dumb : He is fijent for ** fome time : He recolleds what he has read *^ in the Mofaic Hiftory concerning the '' Tower of Bah el, and the Confufion of *' Tongues. This filence gives each of the " Dodors hopes that he will declare for his *« Sed ; and each grows impatient to hear '^ the Jew pronounce in his favour. At laft <« Jofeph comes to a Refolution : " He cuts *' the Gordian Knot, by declaring that the «' Confufion of Tongues muft ceafe among " them. T'he PhilofopJoer the great'eji Cheat. 105 " them, particularly among the Guides, be* ^ fore he becomes a Chriftian : ^hat ^ruth '^ being one^ cannot he unlike iifelf : That, if *' the Chriftians are really the People of God» "' there is reafon to exped that, fooner or *'~ later, he will raife up Guides, who will *V not oppofe one another : That the Con- **■ du6l of God in regard to the antient If- " raelites is a Proof of this : That, as foon ** as he fees the way made plain, and the " Guides united walk firfl in it, he will wil- *' lingly follow them ; fince nothing keeps ** him at a diilance from Chriiliianity, but *' the Divifion he fees amongft Chriftians. " J^fiph upon this retires, without wait- *' ing for any farther Reply \ and not meet- ** ing with Chriftians of a different make *^ from thefe, during the Courfe of his whole " Life, he retains the Name of a Jew ; and " under an Appearance fo delpicable in the ** Eyes of nominal Chriftians, conceals the *' Interior of a true Chriftian, or the Dilpofl- " tion which is the eftential Part of it.'* Eraftus. Are you not tired, Philo ? The Article of Jofeph is fomewhat long. Crito, Let me read that of Benjamin. I am impatient to know what Part he is to ad-; that of Jofeph has been very agreeable to me in its kind. Philo. It gives one a glimpfe, in fcveral parts, of more than it expreiTes. Here is matter for feveral Reveries. Was I to follow F-5. m^; io6 The JVorld lJnmaJked\ ar^^ i- v my own Inclinations, I fhoiild rcferve 'tfig'^f^ tide of Benjamin for to-morrow. Crito. I have not fo much Patience as you, Philo J I am too defirous of feeing the Sequel, to come to that Refolution. Give me the Paper; Til read it to myfelf, if you had ra- ther indulge your Reveries than hear. Philo. Read aloud, Crito -, I Ihall find ah Opportunity for that another time. ■ Crito reads. " We left Benjamin big with a Defign oT ^' travelling, in order to make himfelf ac- ^* quainted with the feveral Se6ls of Chri- *' ftians. He fets out, and vifits feveralCi^ ■** ties J Academies and Univerfities. *' His firfl Obfervation in general is, that <* all Ghriftians, of what Std: foever, are ex- ** a6lly of the fame mind in one Point. That *' Point is a Love of Riches, an infatiable ** Defire of adding to their Fortunes. In ** that refpe6l, they are more Jews than the ■** Jews themfelves. Benjamin cannot enough *' wonder at feeing Men, who acknowledge *^ JESUS of Nazareth^ the Son of a poor *' Carpenter, for their King, do all in their ** power for raifing themfelves to Dignities, " for enriching themfelves ; in fine, for be- ** ing the dired contrary of what he was in ^^ this World. " He finds the fame Spirit generally dif- ** fufed through the Ecclefiaftics of all S^d:^, *« In this refpe(5l5 they feem not lefs the re- " verfe The PhUofopher the greatejl Cheat. 107 '* verfe of the Fifhermen or Apoftles, than *' the Grofs of Chriftians are of Jefus. " He aiks himfelf how Men, fo uniform- *' in the main, whofe Inclinations are fo ex- *' actly the fame, Ihould be divided, and " wrangle about Opinions-, the Difference ** of which Hes, or is confiderable, only in J,\ the Imagination ? He is tempted to tell ** them, they are better agreed than they " imagine \ that, inftead of being divided *' into feveral Se(5ls or Religions, they are " all of the fame. " What is remarkable is, that they are fo " at the bottom of their Hearts ; they per- *^ form not the Ads of it out of Grimace, or *' perfun6lorily. This Religion has an uni- *^ verfal Influence over all their Opinions 5. ** and over their whole Condud, even when ** they do not think of it. Without reflect- *' ing on it, they accomplifh its Precepts. *' Benjamin^ conceiving this Idea of the " Px)wer which Religion muft have over the " whole Man, can find among the Chriilians *' but one Religion, which is the fame that "reigns equally over all corrupt Perfons^ ^^ whether Pagans, Jews, or Mahometans ; J^ and which at the bottom is nothing but an n^*" idolatrous Self-Love, divided into as many *' Branches as Men have Pafilons and vicious " Inclinations. '' Benjamin looked not out for fuch a Re- ^f' ligion. among Chriftians ^ he enquired for ^** Chriftianity- 5 could he enquire for it tlk- F 6 " where? lo8 The World Unmajked'y or^ « where ? What is Chriflianity then, fays *« he within himfelf ? Whither muft I go to *' find it ? In the Gofpel, and in the Me- " mory of Chriftians ? " Thereupon he propofes to hear their " mofb celebrated Doctors ; he apphes fiic- " ce-Iively to feveral, and of different Seds. ** Each of them gives fo beautiful an Idea of " Chriflianity, that Benjamin tells them, at that ** rate there are no Chriflians in the World. «* One of them owns, there is but too much " Truth in the Obfervation. To whom do « you preach then ? fays the Jew. To " Chriflians in appearance, replies the Doc- " tor j but, generally fpeaking, to real Pa- *'^ gans. *' Hence Benjamin concludes it better for ^« him to remain a Je-vi\ with Uprightnefs, *' and the Fear of God, than enter into a So- *' ciety, where every one knows how to dif- *' guife himfelf, fo as to appear what he is «' not, and not appear what he is. " He now refolves to return into his own ** Country : he has no farther Enquiry to *' make among the Chriflians ; he has con- ** verfed with their different Se6ls, heard << their moil celebrated Dodlors, and found *« no Uprightnefs or Simplicity among tliem. *' This is luiiicient for difcouraging him. *' He fets out ; and in an Inn meets with a ** Company of Chriflians, who attack him *' on Religion. One of them isfilent; Beit- *• jdmin looks attentively at him, and finds *^ fome- 'The Phihfopher the great eft Cheat. 109 ** fomething in his Countenance that ftrikes '' him. He difengages himfelf from the reft, " and accofts him. He afks him whether '' he is not a Chriftian, and why he does not " undertake to convert him, as the others *' had done. 'Tis, replies he, becauie 1 am " thinking to become a Chriftian myfelf. " Was you not born a Chriftian then, lays '' Benjamin ? 1 was indeed born of Parents " called Chriftians, replies the fame V'Qrhn^ " (to whom we ftiall give the Name of Sin- *^ cerus) but that alone does not make a '1* Man a Chriftian ; much more is required. '^ Benjamin furprized at this Anfwer, in or- *' der to engage him to explain himfelf, afks *' him of what Religion or Sed he is. Sin- *' cerus replies, that he alpires only at be- " coming a true Chriftian, without giving *' himfelf the trouble of engaging in any " Sect i that thofe Divifions and Oppoft- " tions ftiew they are Seds, not Rehgions ; " becaufe Religion is one, and cannot be di- " vided. '^ Benja?nin^ ftili more aftoniilied at find- *' ing a Chriftian of this Make, afks him, " whether it is poffible for a Jew to become " a Chriftian, without taking the Name of ** fome Sect, and declaring for it againft all *' others ? To which Sincerus replies, that " if it was poiTible to be a Chriftian in former *' Times, before the Introdu6tion of Sed:s, ^ it is poffible to be one now, without en- ^* gaging in any : that Y/e are not to judge " of tt(y TheWorldXJnmaJked'y or^ ^' of Chriftianity by the DrefTes with which *' each Sed difguifes itfeif : that it is in itfelf " very fimple, and confeqiiently independent " of the particular Opinions to which Men *' pretend to confine it : that Chriftianity is, '' in fubftance, no more than the ReUgion of *' Abraham and David^ renewed by Jesus : '' a Rehgion, whofe Bafes are Uprightneis *' and Obedience to Ccnfcience ; all the Pre- " cepts of which are reduced to the Creature's *' being fincercly devoted to the Creator •, a " Difpofition which includes all the Sacrifices ^' that the true Children of Abraham may " have been obhged to offer, to fhew the " Strength of their Faith, and the Sincerity ^^ of their Love. " Benjamin^ whofe Uprightnefs has al- ** ready prepared the Way for all Truths that *' may be propofed to him, feels the whole " Force of this. He afTures Sincerus^ that *' the Veil is removed from his Eyes ; and ** that, if he had feen Chriftianity in this " Light Iboner, he Ihould have beeu a Chri- •' ftian long before. *' They afterwards difcourfe more at large *' on the Life of Jesus, his Inftrudions, his " Sufferings, and the Defign of his Death; " I fhall not relate what was faid on thofe *' Subjeds, I only add, that Benjamin^ by " the Uprightnefs of his Will, having ai- *' ready the Difpofition efTential to a true *' Chriftian, finds no difficulty in becoming ** luch in all reipeds, and, purfuant to the " fams J'he'Philofopher the greatejl Cheat, 1 1 1 >* fame Difpofition, expofing himfelf to all *' the Perfecutions which the falfe Jews may *' raife again ft him. " By this Example we may fee how diffe- *' rent Circumftances may combine to place *' Perfons equally upright in the main, in •' different Points of View, in regard to cer- *' tain Truths. '' Here now are our two Jews in the fame '>' degree of Uprightnefs, and equally faith- *' ful in obeying their Confciences. By *' which means, one is brought to the clear - ** knowledge of Evangelical Truths : the " other ftill remains in the dark, in that re- ^' fped. But this Obfcurity cannot render " him culpable ; it comes from foreign " Caufes, in which his Will has no Ihare. *' Had he been in the fame Circumftances as " Benjamin^ he too would have become a «' Chriftian. '' From all which it may be concluded, " that one is not lefs agreeable to God than *' the other ; though under a different Name ; " and that he is not a Jew or a Cbrtfitaif^ " who is outwardly fuch." Thilo, You will give me leave to pocket the Jews in my turn, Eraftus \ I have a mmd to be acquainted with them -, and though they are Jews^ I ftiall not be afhamed to re- ceive their Inftrudions concerning the Enence of Chriftianity. ;5- Crito. You imagine then, Phik^ that you i^iaeed only aik to the prejudice of others, in order 112 573^ World XJnmaJked \ or^ order to obtain your Requeil immediately. Take notice that I oppofe you in this Point •, and, as much a Lawyer as you are, you fliall not deal with me fo eafiJy as you imagine. Philo. Well, Crito, will you refer the Matter to Eraftus ? Crito, I fubmit to all he Ihall fay ; he need only pronounce. . M{) v.- - Eraftus. Since I muil decide the Matter, each Ihall take the Article he has read. Crito, On that foot, Philo is to pocket Jofeph^ and 1 Benjamin. I think myfelf well off, and readily fubmit to the Sentence. Philo, So do I, Crito^ on condition that we change to-morrow. DIALOGUE XL Crito, PhilOj and Erastus. Crilo. T^ O you know, Eraftus., that after _L/ ^^^1' yefterday's Bargain, Philo was very unwilling to part with Jofeph^ when he had got Benjamin P He wanted to keep them both ; and I believe would have done fo, had not he feen you comung. Philo. I fliould have kept tliem only till this Evening, Crita-^ and you might have obliged me fo far. I perceive this Jofeph has feveral Lefibns in ftore for me, and that I am far from being at the bottom as good a Chri- itian as he is. Crito, Dear Pbilo^ what do you mean ? Philo, The Philofopher the greafeJiClotat. 113 Thilo, I mean, Eraftus^ that I fhould think myftrlf very happy, if my Will was in fuch- an Equilibrium^ as not to refill the ImprefTioiT of any kind of" Truth, whatever I might fuf- fer for it. Erafius. You would be fo much the hap- pier, Philo^ in having lurmounted all volun- tary Obftacles to the ImpFeffions of Truth, as you would then ha\^e very few of thofe we have called involuntary. The Se6t in which we are born has this advantage over the others, that it doth not form fo ftrong art oppofition in us to all that may come from another Quarter. We make a profellion of leaving the way of Examination open to all the World. In our tin:e pardcularly Men infill more than formerly on not judging of things by the Eyes of others, or by fuch Pre- judices as Education may have formed. Freedom from Prejudice, Impartiality, and Toleration in point of Opinion are in vogue ; and though feveral value themfdves on them, without well knowing what thty are, they thereby give others an opportunity of making life of them. Vhilo, It is certain this v/ay has its Ad- vantages for thole who are willing to receive the Truth without reflridion, and without fetting bounds to it; involuntary Obftacles are thereby removed. We fliould not have enjoyed the fame Liberty^ in the time of rigid Orthodoxy •, what ProfelTion foever was then made of laying no Reftraint on Men's Con- fciences. PI4 T}je World TJnmaJked ', or^ fciences, they were ftill kept under a fort of Slavery, fomething like Infallibility, from which it was impofTible to difengage one's felf, without pafTing for a Heretic and a dangerous Man. Eraftus, That Spirit is not every where ex- tinguifhed ; we ftill fee feveral Marks of it among thofe who cannot fufFer it in their Neighbours. Q^ito, That Spirit of Tyranny in Matters of Religion, feems extinguifhed among us more than any where elfe. Eraftus, Though it feems extinguifhed, -we perceive fome Sparks of it ftill remaining in feveral Perfons, when they happen to be , Hiock'd by fome llrong Truths. ^ Philo. Why muft Truth, which, in a cer- tain fenfe, has fo many Charms, be in ano- ther fo burthenfome, not to fay infupportable p Erafttis, If you would underftand this, dear Philo^ you muft diftinguifti original and univerfal Truth, which is always one^ from particular and diftin<5t Truths, which are nu- merous. The latter proceed from the former, . and depend on it as the Rays on the Sun 5 whereas the former is as independent on the latter, as the Sun is of its Rays. Excufe me, if this Comparifon is fome- what lame. You know it is a common fault in Comparifons; and may be much more eafily committed, when we are comparing fpiritual things with material ^ Simpky The Philofopher thegreateji Cheat. 115 Simple^ univerfal Truth has always exifled in God ; before any Creatures were in being, it was what it now is, and ever will be. It has acquired nothing by their .Exiftence, and can lofe nothing, though they were anni- hilated. Particular Truths are only a Confequence of the Exiilence of the Creatures. Were there no Creatures, there would be no particu- lar Truths. As the Creatures are feveral, and diilind one from another j the Truths, which are relative to them, are alfo feveral and dif- tind one from another. Thefe Truths are all that can be known of the Works of God, as well in inanimate or irrational, as in animated and rational Beings. All the Manifeilations which God has made to Man of his Defigns in general, and of the particular Means, which may conduct them to Happinefs. Here now is a very plain Diflin6lion be- tween fimple or univerfal Truth, v/hich is but one, and particular or diftind Truths, which are many. Confcience is in all Men a Witnefs of fim- ple Truth ; it is * invariable and upright^ without Ambiguity, incapable of Corredlion, being itfeif the Rule which ought to corred every thing opponte to it. The Diforder and the Falfe which is found in Man, natu- rally produce in him a fecret and ftrong A- verfion to all that can reform him. He dreads ^ See the fecond and third Letters q^ Eraflus to Criio. in6 The World Vnmajked\ or^ dreads the Teilimony of this fimple Truth, the Authority of which often commands Reiped, even againft his Will, and which he cannot contradidl. Not being able to contra- •did: it, he at leaft does al] in his power to a^ void hearing it. To compafs his Ends the better, he makes ufe of a Stratagem ; he throws himfelf out of himfelf, and applies himfeif entirely to Study or the Knowledge of particular Truths. In their Variety he finds Charms and Advantages, the m oft con- fiderable of which, is that of forgetting him- felf, and almoft: putting it out of his power to underftand the too iincere Language of fimple Truth. Philo. I imagine, Erajlus^ I guefs what you aim at. The Contrail which I fee in Man, in regard to Truth, difappears, or- is unfolded by the Di(lin(B:ion you have made. I conceive, that by the Truth, which has fo many Charms for him, and of which the Ge- nerality of Mankind is fo greedy, we are not to underftand fimple Truth, which is one ; but diftind or particular Truths, which are many. Eraftus, It would be great pity, dear Fhtlo^ to explain things better to you, iince you underftand them at half a word. Fhilo, However, Eraftus^ I beg you would explain what I am going to afk you. Among particular Truths, I place thofe which relate to Religion, and are revealed in the Scripture. Why do the fame Truths, which. T^heFhilofopher the great eft Cheat. 1 1 7 which, when taken in a certain fenfe, give Men no pain, become infupportable to them, when viewed in another manner ? I know fome learned Men, who profefs themfelves never tired of the Study of Religion. The Beauties they difcover in it charm them ; but then they dare not confider it in a certain light, and they would take it very ill, were they forced to fix their Sight on it. Erqfttis, Man can fuffer nothing from the particular Truths of Religion, only as they contribute toward awakening in him the Te- llimony of Confcience or fimple Truth. The moft prefling Truths are Diverfions to thofe who view them in a controverfial or critical way. Hence arifes a Diverfity and Motion, which are of great fervice to one who dreads hearing the fimple language of Truth too diftindly. All the borrowed Ornaments which Men employ for giving, as they pre- tend, more Force to certain Truths, disfigure and weaken them, by drawing them out of their natural Simplicity. Though, flri6bly fpeaking, only primitive and univerfal Truth is fimple, yet particular Truths, as they proceed from the fame Truths have likewife in their Origin a fort of Sim- plicity, which unites them to fimple Truth. By the natural Relation between them, one fhould be the Key to the reft \ fimple and univerfal I'ruth fhould be to difiin5i Truths^ what Light is to Obje<5ls. Without lofing any thing of its Simplicity, it difcovers their Diverfity 1 1 8 The World Vnmafked\ or^ Diverfity and Differences ; it Ihews them fuch as they are, provided they are not dif- guifed by any thing foreign to their Nature, and the Eye be free from all Obllacles which may hinder it from feeing them. Hence I conclude, that were the Truths of Religion divefted of all thofe Diiguifes put on them by Men ; were they presented in their utmoft Simplicity to Men, in whom Confcience is not quite extinguifhed, thofe very particular Truths would naturally refer them to fimple and univerfal Truth ; as fim- ple Truth would condud them infenfibly, and by degrees, to the diftindt Knowledge of particular Truths. Crito, I know not where I am, Eraftus ; methinks this is the firft Day that I begin to have a glimpfe of Truth. Your Diilindlion between fimple and univerfal Truth, and par- ticular Truths, opens my Eyes to an Infinity of things. I fee what made me fo warm in the purfuit of what I called Truth. Fhilo. I now underftand why I relifli'd certain Truths, which you explain'd in our Walks, while moil of them gave me inex- preffible pain. Thofe which had a tendency to overthrow certain vulgar Opinions, certain common Pra6lices, which are a fort of Pe- dantry in Religion, gave me much pleafure. But as you dwelt mofl on Truths which fliocked me, by awakening a fomething that condemned me, I have pals'd my time but very indifferently. Eraftus > ^he Philofopher the great ejl Cheat. 1 1 9 Erajlus, Dear Philo^ you demonftrate, by your own Experience, the Truth of what I juft now faid concerning the Relation between particular Truths, and fimple Truth, when they are prefented in a certain light, that is, fimple in their way. Philo. I think I underftand you, Erqftus. The Truth which regards the Exiilence of Confcience, is certainly one of the mod fim- ple, and what ought to refer us moil dire6bly to Confcience itfelf. But had you difcufs'd the fame Truth in a critical or controverfial manner, fetting forth the different Opinions of Divines on that Subjedt, inftead of feeling Pain, I fliould have been well diverted with it, and perhaps more fo than with any other Entertainment. But, as you refer me to what I feel and experience, and my Sentiment, being thus awakened, faid much more to me than your ftrongeft Exprefilons, I was tor- mented more than can be imagined. Erafius, You would have fuffered much lefs, Fhilo^ had you yielded fooner to the Te- ftimony of Truth, which attack'd you both within and without at the fame time. However, the Correfpondence, which fub- fifted in you, between thofe two Teflimonies, Ihews that their way was not obfliruded by very ftrong Obftacles. Thofe who have raifed almoft unfurmountable Barricades be- tween themfelves and Truth, feel lefs Pain for a time ; but know not what Torment their Condudl will one day give them. I Philo. 120 The World Unmajked y or^ PMo. I have not forgot an ExprefTion, which you let fall on that Subjedl, in one of our Walks. The Subftance of it was, that Truth will lofe none of its Rights ; and that fooner or later, in this Life, or in the next, we Jfliall be obliged to reflore all we have ufurp'd from it. I then experienced what you have faid to-day, that particular Truths, as they are fimple, naturally and di- redtly refer a Man to the fimple Teftimony of Truth. That ExprefTion fent me imme- diately into myfelf, and I was fo fenfibly af- feded with the Truth of it, that I had no need to afk you for Proofs of it, Erafttis. The moft fimple Truths are, by their Relation with the primitive Truth, fo much above Proofs, that they appear doubt- ful only when Men attempt to prove them. The bare Idea or Senfe we have of them ^ proves their Exijlence. Thus the Exiftence of Con- fcience is proved by its Language : it is heard ; therefore it exifts : its Teftimony is invariably right ; therefore it is infalhble : its Teflimony .is infallible -, therefore the particular Truths which it adopts are undoubted ; and that purely becaufe they want no other Proofs. Is this good Reafoning ? What fay you, Crttof Have I any caufe to regret the Ex- pence I have been at in learning fo fine a Science } Crito. You are not yet acquainted with the greateft Secrets of that Science, Eraftus ; and therefore you may regret your Expence. The ne PUlofopher the great eft Cheat, 1 2 1 The Truths which you have been proving, are in themfelves fo evident, that all the Syl- logiihnis in the World can make no addition to them. The Art would lie in finding Ar- guments for Demonftration of the contrary. Yours amount to this : It is Day ; therefore Light exifts : I fee that Light •, therefore I have Eyes. I cannot doubt of what my Eyes fee at Noon-day. Now they tell me I am in the Walks, and that Erafius and Philo are on each fide of me ; ergo^ the thing is undoubted. I need no other Proofs. Pray tell me, Erajius, what is the great efFe(5t of this Argument ? Have we now more Certainty than before, that it is Day, that Light exifts, that we have Eyes, and that we are walking ? Erajtus, The great Effe6t of this Argu- ment is, that I have begun to doubt, whe- ther it be Day, whether I have Eyes, and whe- ther I am walking with Crito and Philo F Crito, You fee, therefore, dear Eraftus^ that your Skill is not great, when you under- take to prove only fuch Truths as are more evident in themfelves than by all the Argu- ments that can be ufed. The Art would be to demonftrate, for example, that it is not Day at prefent, that we are not walking % and that, when our Eyes tell us we are, they deceive us. Philo, In reality, what would be the Ufe of Syllogifms, if we were only to demonftrate that it is Day at Noon ; and if they did not Vol. I, G furnilh :k22 The WorldUnmaJked -y or, furnifli us with the Secret of proving clearly, that Black is White, and White Black ? But, Raillery apart ; it is good to have to deal with fuch refined Philofophers as Crito ; he immediately underftood the Tendency of E- raftus's Arguments, and then carried on the Jeft at his eafe. I own I am duller of Ap- prehenfion, and did not at firft comprehend what Eraftus would be at. Erajlus. It is evidently ridiculous to em- ploy Arguments or Syllogifms, to demon- ftrate things, which have nothing doubtful in them, and to which Senfe bears an incon- teftable Evidence. It is a mere Banter to under- take to prove to a Man who has good Eyes, that he is not blind ; he knows more of the matter from his own Senfe, than by the mod demon ftrative Proofs. Philo. Men feem to have attempted to flifle the Senfe of fimple Truth, by the Crouds of Proofs and Argun^nts, which they have advanced for eftablifhing certain particular Truths. Eraftus. Or rather, for eftablifhing certain Opinions, to which they have given the Name of Truths, as appears from the Oppo- fition and Contrariety of the fame Opinions ; whereas Truth cannot contradidl itfelf. Crito. Dear Eraftus., this is a Syllogifm in form j for the future you fliall not be allow- ed to condemn the Ufe of them. Erajlus. The Pbilofopher the great eji Cheat. 123 . Erajius. If 1 fall into them without know- ing it, Crito^ how can I help it ? However^ I mud tell you, that if I have appeared an Enemy to Syllogifms or Arguments, it is not tiie Form that offends me, but the Ufe made of them for obfcuring the True^ and giving a colour to the Falfe. By this Art the Doc- tors of each Se(5l have found means to give the moil contrary Opinions the Face of Truth, which has made them pafs under that Name, Thus they have Ihewn, that Truth may be oppofite to itfeif, and ftili be Truth. Is not this a v/onderful Art ? Philo. It feems that Truth has been an Apple of Difcord among Men ; a S«bje(5b of Dividon, and the Occafion of Battles more bloody than thofe fought at the Siege of Troy, Crito. In reality, it cannot be eafiJy de- termined whether it has been more advanta- geous than difadvantageous to them ; and whether it had not been better .... Where are you, Erqftus ? Did you hear what Philo has been faying } Erafius, I heard him {o well, that his Words have thrown me into my Reveries \ and I believe I fhall be good for nothing elfe to-day. Philo to Crito, That is as much as to lay, we fhall do well to retire, and let him mufe at his leifure. ♦ G 2 Erajius^ 1^4- Tbe World Unmajked i or^ Erafita, You guefs fo well, dear Phih^ that I have no reply to make. l Crita, Here we muft dO ourfelves Juftice, with a good Grace, and without much Difin- tereftednefs. Eraftus*s Reveries have hither- to done us no harm; and how do w« know .... Philo, I underftand you, Crito •, and fo let us go,without making any farther bargain. DIALOGUE XIL Crito and Fhilo, ■CnV^. T^O you know, Pbilo^ that our J^ Friend did not lie in Town lafl: Night ? I fent to his Houfe this Morning, and his Servant faid he had not feen him fince yefterday, that probably he was gone into the Country. Pbiio. His Reveries may have carried him infenfibly to iV — 's Seat. He will not be allow'd to return foon. I ihould be patient under the Lofs of his Company, if he would make us amends by communicating his Re- veries, Cri-io, Perhaps he has done that. — What will ycu fay, Philc\ if I guels'd right ? PhilG. I fliall fay you have a mind to fet up for a Conjurer \ but I'll let you fee I am as much fo as you ; for I imagine you play a fure Game. CritOy ^he Phikfopher the great eft Cheat. 125 Crito^ taking a Letter out of his Pocket,'] Here is a Letter, that was delivered to me, as I came out. Do you know that Hand ? Pbilo, It is Erajlus's ; and, which is more, the Letter is direded to Philo : if you beg hard, I will communicate the Contents of it to you, Crito, You would not be very well pleafed, Philo, with keeping it to your felf. Shall I read it ? Pbilo, With all my heart, Oito ; but we muft retire into the Shade. There is a Bench fhelter'd from the Sun. They fit down^ and Crito reads. A Letter from Eraftus to Crito, *' Olnce you gave occafion to my Reveries, *' O Phiio, you fhail be plagued with them. " You laugh at the Penance ; but perhaps ** it will not prove fo eafy as you imagine. " Flow do you know whether, whils I ani ^* in my Reveries^ I may not carry you into ** fome defolate Country, or fome Labyrinth, " out of which you will not eafily find your " way? If fo, -blame only your felf, or your " Comparifon of the Apple of Difcord, iince " ' that gave birch to my Reveries. " I fhaJl not tell you that they led me in- " fenfibiy to N- 's Country-Houfe, where *' I am at prefent. They have made me '^ take another -Road, which I will trace out G 3 " to 126 The World Vnmq/kedi or^ " to you, if I can. You fhall then tcH" m^ *' whether you are in the humour of bearing *' me company. " At firill fcRind my felf in a Labyrinth, ** when I was coniidering Truth under the ** Emblem of the Apple of Difcord, as the ^^ Caufe of all the Debates, Divifions, and ** endlefs Contefts, which reign among Men. *' What is Truth ? faid I : Is it a Good, or ** an Evil ? Can the World difpenfe with its *' abfence ? Can it even fubfift without it ? *' And would not the Idea of a World with^ *' out Truth be an Idea of a Chaos ? But, " once more. What is Truth ? Here I recol- " ledled the Diilindlion we made yefterday ** between fimple, univerfal Truth, which is " one \ and diilindt or particular Truths, *' which are many, I found this Diftinftion *« might be of great ufe in feveral refpedls; " but that, in a certain Light, it was ftill *« imperfedl, or flood in need of fome Ex- *' planation. I thought that, at the bottom, *' diftin(5l Truths were of fo different a nature ** from fimple Truth, that they could not be ♦* called by the fame Name. ** It muft be acknowledged, our Language <« is fb barren of Expreffions, that we are «' often obliged to employ the fame Terms ** for expreffing things very different. ** For example, what two things are more «* different than fimple^ univerfal Truths liv- ** ing, eternal Truth, the Source of all Truths is ^e Philofopher the great eft Cheat, liy ^rh from a Fad, done at fuch a Time, in " fuch a Place, and attended with fuch Cir- *^ cumflances, which is called Truth ? Men " give the fame Name to the different Senfes *« they pretend to find in the Scripture. E- *' very one adheres to that which he has "adopted, defends it, and fupports it as the " only one that is palTable, exclufive of all *' the oppofite Senfes. Should not the word *^ Opinion be here ufed in its place? This " will appear, if we confider that, among " thofe oppofite Senfes, fome are infallibly " falfe, and perhaps more fo than are true": ^' They may therefore be term'd true or *' falfe, as taken in general. Men talk of *' true or falfe Opinions *, but they nevei " think of fpeaking true or falfe Truths. ** Truth is always Truth. If what has ap'- ** peared to us true at one time, appears " falfe at -another,' we do not lay that "Truth ** is become falfe ; but that we niiilcok " Falfhood for Truth, ''^ TrutKthen renrains always invariable. "it is never oppofite to itfeU ^ what it was *' yefterday, it is to-day. On that foot, is *' it the Apple of Difcord } or is that Appel- '^^iation due to the Opinions, which Men ^'^ have graced with the Name of Truth? "Here certainly is the Explanation of the " Ri and that we have time enough for doing fo. , He reads. " In reply to the Arguments propofed, I *' fay firft, that the Holy Scripture is, pro- " perly fpealdng, not Truth, but a Tefti- " mony of Truth. This Teilimony is ex- " prefs'd in Words fufceptible of different " Senfes •, every Man has there found a " Senfe fuitable to his PafTions or Prejudices. *• The Prejudices and PafTions of Men, be- ^* ing always oppofite, have produced Divi- *' fion by the oppofite Opinions, which pro- *' ceed from them. Here now is the Apple " of Difcord. If the Scripture has been the *' Caufe of fuch Difcord, as it cannot be de- ** nied, is Truth anfwerable for it ? All that *' may be attributed to the Scripture, cannot *' in every fenfe be afcribed to Truth. If " Men are fond of Opinions, which they *' have drawn from the Scripture, it doth not *' thence follow that they are fond of Truth. *' Such Opinions are their own Work, the " Fruit of their own Penetration and Difcern- ** ment; they depend on the particular Senfe *^ which Men have fixed to fuch or fuch Paf- *' fages of Scripture. That particular Senfe *' appeared to them, moil proper for fupport- *' ing their Party in oppofition to all others. ** They would be mortified if Truth Ihould *« deted the Falfity of it. On that foot, of G 6 ** what 132 The World JJnmaJked\ cr, *^ what are they fond ? Of Truth, or of <« themfelves?" Phtlo, Here now is enough for undeceiv- ing Men, in regard to their pretended PalTion for Truth, And I muft own that, till now, I have loved only the Shadow and Ap- pearances of it ; and begin to believe no Cha- radler fo uncommon in the World as that of a fincere Lover of Truth. Eraftus, But, dear Fhilo^ where fhall we find fuch an one ? A Man who fets no hmits to Truth, makes no refillance, but is willing to receive it at all hazards, and in what man- ner foever it may prefent Ttfelf •, a Man, who, when he gets a glimpfe of it, will not enquire, before he allows it Entrance, whether it re- proves or applauds him, whether it oppofes, or chimes in with his own Opinions and In- clinations ; whether it may not difconcert the Plans he has formed ; in fhort, whether it xnay not prejudice his temporal Intereft, his Reputation or his Fortune : a Man, 1 fay, who, without debating on the Matter, fhould open all FalTages to Truth, would be a Phenix in his kind. Fhilo. I think I know one, whom this Pic- ture refembles. Eraftus. I perceive you have Erajius in view. Be pleafed to remember that this Pic- ture is very different from what he drew of himfelf fome days ago. Let me refer you to The Philofopher the great e/i Cheat, 133 to it *. I will add, without the leaft Affec- tation of Modelly, that I fo often catch my felf in a fecret Oppofition to Truth, whenfb- ever it oppofes my Inclinations, that there is no need of Arguments for proving it. Philo, If my Lady Modejly had not loft all Credit with you, I fhould have been ready ta place her here •, but you have unluckily fhut her out. Do you know that I frequently bewaii her Abfence ? For example, when I am ob- liged to believe my Friends literally in what they fpeak to their own difad vantage ; and' much more, when 1 perceive I fhail be be- liev'd in what I may fay of my felf in the fame way •, and that no Abatement will be made, in order to place it to the Account of Mo- defty : Is not this very mortifying ? And is ihe not very ferviceable to fuch as admit her into their Company ? They may lay what they pleafe on her ; not to fay, that Ihe is of ufe for keeping up Con verfation, which would be foon exhaufted^ if Truth alone was ad- mitted. Crito. Now you fpeak of Truth, fhall we go on with Eraflus"^ Reveries P Y/here did we leave off ? Philo. I had finifhed the Article, in v/hich it is proved that Men, inftead of being fond of Truth, are fond of their own ¥/orks, and of the Opinions they have framed. He pro- ceeds thus : .cc f * Dialogue ]X, X'34 T^heWorUVnfnaJked'y or\ , "I may be called on to prove what I have- ** advanced, '3y/2. th::t all that n?.ay befaid of " Truth cannot be juilly applied to theScrip- " turc ; and that,, on the^contrary, what may *^ be faid of the Scripture cannot be apply 'd ^^ to Truth. What difference do you make '' between them ? I afk in my turn, whar '' difference is there between a Teflimony " given in favour of a Perfon and the Perfon *' himfelf ; between a DilTertation on Light '' and Light itfe!f? Such is the difference be- '* tween the Scripture and Truth. The *' former is a Teftim.ony in favour of the. '' latter •, but it cannot be called Truth, un- ** lefs the Term be taken in an improper ** fenfe, as Serenus underftood it the other^ " day of a Manufcript, which treats of the " Stars. He aflk'd L . . . if he had brought *' the Stars. This way of ipeaking never " deceives any Man in things that fall under ^- the cognizance of the Senfes. A Book " which Ihould contain tht Pi6lure of a ** Prince, his Hiftory, the Form of his Go- " vernment, ^.c, was^ never taken for- the ** Prince himfelf v and you may fay as often. *^ as you pleafe, that you have Lewis XIV^ '^ in your Pocket, without exciring Laughter. *^- But the Cafe is net. tlie fame, in regard ** to Truth. Men have infenfibly fallen into *' Miflakes : They have made the Teflimony. " fland for Truth itfelf : they have perfuaded J^ diemfeJves that being perfed M afters of **■ the *rK)e Phihjbpber the great eft Cheat, 1-55 '> the Scripture, as their Phrafe is, is being <* Mafters of Truth : they have called it the " Light, the infallible Guide ; in a word^ " pure Truth. They have (lopt at the Te- *' fliniony, and thus render'd it ufelefs, and *' hinder'd its efFe6l ; nay more, they have ** adlually turn'd it againft themfelves. Our ** Saviour,, for example, telh the Jews that '' ths Scriptures tejlijied of him y hut that they **• would not come to him^ to- have. Life. " To what purpofe is a Teilimony, of " which Men will make no ufe ? It only *' ferves to condemn thole, who profefs to *' receive it. Mofes^ in whom you place your '• hope^ will condemn you. " The Holy Scripture is in. regard to ** Truth what John the Baptift was tO: Jefus, *' We read that St. John was not theLightf» ** but was fent to bear witnefs of the Light. *^ This gives us a corapleat Idea of the Rela- " tion betv/een the Holy. Scripture and " Truth, and at the fame time fhews the " difference between them. " Truth, confider'd under the Emblem of '' Light, employ 'd me a long, time in my " Reveries, I found natural Light a vifibk *' Reprefentation of Truth orfpiritual Light; '' and that what the former is in regard to *' Bodies and fenfible Objedls, the latter is^ '' in a very eminent degree, in regard to " Spirits and invifible Objeds : that there is ** no ether difference betv/een thofe two " Lights. 136 The World Unmajked y or^ " Lights than what ought neceflarily to fub- j " fid between the Copy and the Original ; *^ between a material and fpiritual Being V^ \ *' between a Being void of Underftanding oi: 1 *' Life, and a living intelligent Being ; be- | *^ tween a created and an uncreated Being. : '* That in other refpeds, their Properties and 1 «« Effedls are exadly the fame in regard to | *' their proper Subjedls. But it will be afk- \ " ed. Is Truth uncreated ? Can that Epithet \ *^ be applied to any but God ? I "I afk in my turn, whether fimple, pri- I '*« mitive Truth has any Beginning : whether j *^ there ever was a time when it did not j " exid, and if it is poflible to feparate it ] *« from the Divinity one Moment ; or whe- | << ther the Idea of the Divinity and that of \ *« Truth are not infeparably conneded ? I « think no Man will difpute this ; it is there- *' fore inconteftable that fimple Truth has ** always exifted in God, and in nothing ** differs from God himfelf. ** Here the diflindion, we made yeflerday *' between fimple or univerfal Truths and *' diftin5l or particular Truths^ takes place. ** It fhews us the difference between created ** Truths and uncreated Truth. The latter *' is one^ fonple and univerfal : the former are *« many, dijiin^i and limited. Was I talking ** to flupid Perfons, I fhould here explain how *« the Idea of Simplicity, Univerfality and J^ Unity are infeparably conneded." Fhiloi ne Phihfopber the greateji cheat, i^f PJ)ilo. I am ftupid enough, dear Eraftus^ to own I fliould be pleafed with fuch an Ex^ planation. Erafius, You are unhicky, Fhilo\ yoir give yourfelf the Charadler of Stupidity, only to make me talk of things which you know better than I do. Were you a Child, I wou'd tell you that what is univerfal is one ; becaule there cannot be two univerfal Beings r for if they were two, each wou'd be a particular Being, not the univerfal Being. If Univerfality and Unity are infeparable,, Simplicity is not lefs fo from both. What is fimple, muft be univerfal ; other wife it would not be fimple,^ What is not compofed of fe^- veral PartSj is one ; what is one, is fimple,. We have demon ftrated that what is one is u- niverfal. Ergo^ what is fimple is univerfal, and one ; as what is one, is fimple and univerfal. Well, Gentlemen Banterers, need I go any farther } How they laugh in their fleeve at. having made me deal mErgo's in ipite of my teeth ! Philo, This is juft what we deiired of you, Erafius \ methinks, with all your Averfion to Syliogifms, you know well enough how to make your advantage of them. Eraftus, A wonderful advantage, to be able to demonftrate, by a S^t of Syllogirms, fuch things as are obvious to every Man's Eyes,- as foon as he will open them. Crito, Let us go on with our Reveries ; give me them, Philo ^ I will read in my turn. Erqfliis. I3'8 The World Unmajked), Of y Eraftus, I think we had better referve the fcquel for to-morrow, and at prefcnt think of walking to Town. Crtto. I will put the Reveries in my Pocket then. I fee Philo^s Jealoufy ; but with his leave, he fhall be fa ti shed with the begin- ning of them. I fhall not now part with what I have ; it is enough that I promife to give a good Account of them to-morrow. DIALOGUE XIII. Crito, Philo, and-ERASTUs. Crito^ T Have waited here ^ half an hour with ^ X^t Reveries m my > hand. You imagine^ perhaps, .that I was very impatient for your coming;-, but indeed I was not; I found the lofs of your Company fufficiently made up to me by the Pleafure that Philo, A very obliging Speech truly ! To prefer the Reveries of your Friends to your Friends themfelves. Erajlus, More obliging than you imagine, PSilo\ my Self-Love is not lefs agreeably flatter'd by the Reception, which Crito gives my ReverieSy than by what he wou'd give my Perfon. Philo, You are always talking of your Self- Love ; one wou'd think you made it your bufinefs to perfuade us you are influenced by that Paffion in all you do. Erajius^ 7le Philofopher thegreatejl Cheat, t^g Erqfius. Pbilo is always entertaining fine Ideas of me. I wou'd fain know which is i mod to my Commendation ; to deceive you ! to my own advantage, or to my diikdvan- tage ; that you fhould think me better or worfe than I am, Philo, A pleafant Queftion ! If you alI6w us to appeal to the Voices, or rather the Prac- tice of all honeft Men, you will find it im- mediately decided,, that W is infinitely better to deceive Men to our advantage than to our difadvantage, and appear better than we are rather than worfe. If the Queftion is to be decided by the Number or Plurality of Voices, EraJiuSy you are condemned, fince you main- tain it wou'd be better for you to sppear a leis honeft Man than you are. Eraftus, The unanimous concurrence to the Decifion, wou*d ftiew hov/ much Credit Truth has in the World. Grito. The advantage of being applauded or efteem'd will excufe us, if we foaietimes make free with it. Phib. But are you not apprehenfive, E- raftus^ of injuring Truthy. by appearing lels good than you are I Eraftus. The hazard is not .coirfiderable on that fide, dear Philo ; and I am very fenfibls that whatever I fay, you will always think me better or lefs bad than I am. I mull tell you, however, that I have no fix'd defign of deceiving you, to my own difadvantage -, I only 140 The World Vnmqflzedi^ or^ ©nly intended to let you know, that if tha^- Could happen, and if, while I aded naturallj/^ I Ihould give you room to think me worfe than I am V I fhould run lefs hazard by To doing, than if by adling lefs naturally I gave you room to fuppofe me better than I arri. Will you know the reafon ? It is, beeaufe in the former cafe Truth wou'd fooner or later undeceive you J and in the mean time, I fhould make my advantage of your Miftake. Whereas the cafe wou'd not be the fame on the other fide, as I Ihould give occafion to your Miflakcy by offending againil Sincerity or Truth ; which wou'd be revenged on me, by humbling me in proportion to the falfe JEIevation, to which. I afpirM. By undeceiv- ing you in that Point, it wou'd give me th^B utmoft Confufion. Criio. Dear Erqftus^ you have now given me a glimpfe of more Truths than you hav€ expIainM. You frequendy have the other World in view, when you are fpeaking of Truth, and theReilitutions we fliallbe oblig'd to make to it fooner or later. But is there no way of knowing what Idea you have of. that other World ? You talk of it (o familiarly, that one wou'd think you have a Correlpon- dence there. Philo. I have often had the fame Queilion at my Tongue's-end. Erajius, Would you have me, in quality of a Magician, raife fome Spirit from thence ? It The philofopher the greateft cheat, 141 If fo, you muil tell me of what Colour you iwou'd have it. Criio, I perceive" that, in quality of a Ma- gician, you want to get rid of us ; but you Qiall not efcape this- time. As much a Ma- gician as you are, you Ihall give us a direct and plain Aniwer, - Eraftus, You will excufe me anfwering you :o-day, dear Crito^ if I promife you on the Word of an honeft Magician, to put a Ma- nufcript into your hands, that will give you more fatisfadion than I can. Crito, Shall we allow him quarter on thefe Ttvm%Philo? Philo, Yes ; provided it be not fomething we have feen already. Eraftus, Have you feen a Manuicript, en- titled, " Various Sentiments of fome Divines concerning the State of Souls feparated ■^' from their Bodies, in fourteen Letters ? *' Philo, I have feen nothing of that fort. Crito, Nor I. Philo. Let us take his Word, Crito \ and in the mean time, return to our Reveries : I They are in your hands. Shall I read them ? Where did we leave off yeflerday ? He reads, Crito, I have the Place. *' Uncreated Truth is one^ ftmple and mi- verfal. Created Truths are fever aU diftin5t and bounded. Here again, the Similitude of Light takes place ^ which, without *' lofmg cc 142 The World Unmajked \ or^ " lofing any thing of its Simplicity, difcovers 1 *' an Infinity of different Objedts^ , *' The Diverfity of Objeds, which Light \ " expofes to view, is an Emblem of the Di- i " verfity of particular Truths. Simple \ '' Truth difcovers them in their true Light. ! " That only ihews their trueDiftindtionandJ " Relations. , " As the Objeds, diiplay'd by the Light, | are very different from Light itfelf ; fb ] *' diflind or particular Truths manifefled by I ^' fimple Truth, are very different from fim- i " pie Truth itfeJf. We obferv'd yellerday, *' that particular Truths are relative to Crea* " tures : that fome of them are referred to J *' inanimate and irrational Creatures, and o- " thers to intelligent Beings. " The firil of thefe Truths are called Phy^ ^^ ftcal: the fccond Moral, Phyfical Truth falls partly under the Cognizance of the Senfes, and partly under that of Reaibning. " What we know of them by Senfe or Expe- '' rience is not doubtful or ambiguous ; what ** we know of them by way of Reafoning, ** varies ad infinitum.'' Erajius. Stop one moment, if you pleafe, Crito. We are not here difputing in a philo- fophical manner, concerning the Nature of Objeds, which are known by the Evidence fc of the Senfes, but concerning the Effed or ' \ Impreffion made by the fame Objeds on the. Sentiment ; cc T'he Philofopher the great ejl Cheat . 143 .Sentiment.; an Impreflion which never .varies. [It is to no purpofe for Men, to pretend to de- tiionftrate by Reafoning.that Fire is not hot. Honey not fvveet. Snow not white, l^c, Tiie Queftion is not, I fay, whether Fire is hot ; DUE whether the Impreflion, which I receive "rem it, is not invariably the fame ; whether, br example, there be any doubt that on put- ing my hand into the Fire, I ihall feel what s called Burning. As I fpeak to Philofo- )Iiers, I am obliged to prevent fuch Objec- ions, as they might make in that Character ; ind apprife them they have to do, not with a ^aturahft, but a Reveur^ who is telling his "Reveries, They wou'd get no honour by ngaging with him ; as a Reveur who does lot love fighting, he wou'd foon quit the Md. Now, Crito^ you may go on, when ou pleafe. Crito, Here is a Reveur^ who thinks he lay take all manner of Liberties, and even lat of bantering the poor Philofophers. He lould not come off fo, were I not afraid of iterrupting our Reading. He reads. ** Moral Truths are of a nature relative to • that of a free and intelligent Being. They of ' tend to let him know what he is, and icc whence he derives his Origin ; the end of or ' his Creation, and the means he is to take the ' for arriving at, and attaining it. r, " The t44 Tl^e World JJnmnJked'y or^ \ '** The fame Truths, more detailed and i ^particularized, help him to perceive the ^ *' Obftacles in his way to that end \ and at j '*' the fame time, point out the Road he is to \ ^' take, and the mod proper means for fur- ; ** mounting thofe Obftacles. ' *' Thefe Truths re-unite or comprehend j <' ail that can be called Religion, By that \ ** Term I underftand, not only what has j '* been revealed to Men in the Law or the j ** Gofpel 'y but what is termed Natural Re- \ *' ligion ; flich Truths as Men might have | ^' known without, by the Teftimony of Na- .| *' tare, and within by that of Confcience. % " This is the Foundation of the Chriftian *' Religion •, Chriftian ity adds nothing to it, *' as to the Subftance and effential part ; but- *^ f^rves to explain it, and ftiew Men the *' ufe they may make of it. It, in aparticu- " lar manner, manifefts the defigns of the *^ Creator over his Creatures, the Love he *' has for them, and the Proofs he has given * ' them of that AiTe6tion . It affords fenfible *^ Proofs or Teftimonies of all this. Thefe *' are pubhck Fa6ls, Examples, Miracles, and *' Precepts explained. Such Particularities " may be termed difiin^i^ or 'particular ^ Truths. " Thefe Truths have been communicated " to us in the ¥/ ritings of Perfons chofen by God for that purpofe : who teftify what they have it^n or heard. Such is the Idea theyi The Phihfopher the greateji Cheat. 145 ^ they give us of their own Writings ; and ^* this demonftrates the Truth of what we ** have advanced, "That the Scripture is not *' "truths hut an Evidence of Truth, I add, *^ that, as the Men, who have given this E- « vidence, were infpired, or dire6bed by God *< in what they wrote, we may call the Scrip- if*- ture an exteriour or indirect Evidence, ** which Truth gives of itfelf." Thilo. I find that what has been read, by re- uniting Religion almoft into a Point, places it in a Light very different from that given it by thofe Divifions and Subdivirion5, by which it is ufually defcrib'd. Crito. Do you not likewife obferve, that by this Re-union, we difcover a diftindlion of three things, commonly confounded together, by being equally called Truth : The Holy Serif ture^ particular Truths^ and univerfal Truth. Eraftm, Nothing diftinguifhes Objedts better than what re-unites them. When a Man has once found the Center, he will be eafily carried, by the feveral Lines, to the Cir- cumference. But thofe who reft fatisfied with running round the Circumference, and examining each Line feparately, may defcribe the Surface of the Circle without ever coming to the Center. Truth is the Center and Soul of Religion ; no Man will venture to difpyte it, But what Vol, I. H Idea .146 The Wo?^ldUnmaJkedyor^ - Idea do we form of this Soul ? An Idea of fomething inanimate, of one or more Truths, to be learnt, believ'd and confider'd feparate- ly ; fome defign'd for Speculation, others for Pradlice. This is the Idea, Men frame of Religion, and Truth, which is the Soul of it ; or rather of the Truths, which are fo many- Souls of it : for if Truth is not one^ and Re- ligion is compofed of feveral Truths indepen- dent one of the other, it muft have feveral Spuls^ and at the fame time feveral Centers. Philo. This Comparilbn explains a great Number of things. It Ihews how ridiculous the Ideas are, which the generality of Man- kind entertain of Religion or Truth. I now underftand why Truth has hitherto given me the flip, even when I imagined myfelf mofl fecure of it. I contented myfelf with fome of its Branches only. Eraftus. You have hit the Nail on the head. The Branches of a Tree, feparated from the Trunk, belong to the Tree no longer ; becaufe they ceafe to partake of the Sap. Particular Truths, feparated from fim- ple Truth, ceafe to belong to Truth, as they no longer partake of the Life of it. As foon as they ceafe to belong to Truth, they belong to each particular Perlbn who makes them his own ; as the Branches feparated from the Trunk, by ceafing to belong to it, belong to him, who has plucked them. He may in- deed handle his Branches, give them whap form The PInlofipber the greatefl Cheat. 147 form he pleafes, and make very pretty Cu^ riofities with them, which will place his Skill and Art in an advantageous Light. This has been the pradice of Men in regard to Truth, and the Branches they have pJuck'd from it. They have handled them freely : they have work'd them into all manner of Shapes at pleafure : they have gain'd the Ad- miration of the World by the dexterity of their Wit, and the delicacy of their Genius, difplay'd in the Turn, the Form, and Variety which they have given to fach commoa Truths. They have flill been called Truths, as the aforefaid Works retain the Name of Walnut- Tree or Olive. But what do Men admire iti thofe Works ? And what is the Defign of the Artift ? Is iC- to make the Wood be admired ; or the Are employed in working it ? What is admired in a fine Treatife } And what doth the Au- thor defign we fhall admire in it ? Is it the Truth, of which he treats, confider*d in itfelf 5- or the manner in which he treats of it 5 the Turn, the Form, the Delicacy, in a word, the Sublimenefs of his Genius ^ For your Sa- tisfadlion, tell him you have a relilh for the. fame Truth, feparately from his Book, and you will fee how he will receive you. You will pafs, in his opinion, for a Man of as good a tafte, as I ihould in the opinion of an Ar- tift, on telling him I fet as much value on a H 2 rough 148 The World Unmajked ', or, rough Branch of a Walnut-Tree, as on the beft of his Works. I Ihould indeed be in the wrong, if I {tt no value on Works fo curioufly finifli'd ; as I Ihould be unjuft, to an ingenious Author, if I had no regard for the Turn and Graces he might give to what he calls Truth. Each of thofe Works may have its ufe ; the former may amufe Children ; the latter. Men of Senfe. In order to give every thing its true Name^ let us call the Branches plucked from the Walnut-Tree, dry Wood \ and the Branches ,ef Truth, feparated from univerfal Truth^ Opimons, Crito. May it not be added, that of thofe Branches, on which Men have beftow'd the Appellation of Truths, they have made little Idols, and offer'd Incenfe to them ; unlefs it wou'd be more proper to fay, they have paid tkat Compliment to the Skill Ihewn in the Form given them. Every one has fet a price on his own Performance, has given it a fine Name^ into which that of Truth has always been foifted. Methinks, the Name of Truth is atprefent in each Sed:, what Diana of the Ephefians was at Ephefus in St. Paul's time. Erajtus, Confequently, woe be to him, who fhould attempt to difcredit the ingenious Works, which the Artifts of each Se6t make in honour of it. But where are our Reveries "Carrying us ? Crito* ^he Phihfopher the greatejl Cheat. 149 €rito. Shall I go on^Eraftus? Erajlus, With all my heart, if you think it not too late. Crito. We have time enough. He reads : - " Here then the whole of Religion is' "re-united in one Point: that Point is" <* Truth : fimple Truth is its Center : par- " ticular Truths are its Lines and Circum- *' ference. " Particular Truths are of two forts 1 *^ fome are infeparable from fimple Truth : " others are of a different nature, and may " be feparated from it. The former depend *' diredly on fimple Truth, as the Rays de- " pend on the Sun ; the latter are like the *■* Obje6t?, which the Light fhews, and there- *^ fore of a different nature from Light. '^ By this laft kind of Truths, 1 under- " ftand Hiflorical Fafe, and the GircunQ- ." fiances relating to them i fuch as -the Hi- *" flories delivered in the Old and NewTeila- ** ment. I ihould think the Tenri of ^rue *^ v/ou'd iliit thefe better than that of Truth. '* But it will be afk'd, Where lies the dif- ** ference between Trulb and the True ? In " this, that the True doth not exifl of itfelf j " that, properly fpeaking, it has no Being " exifling or fubfifling -, but is always rela- *' tive to fom.e particular Thing, to fome "* ra6t, to fome Circumftance, or to the H 3 " Connexion 550 7he World Vnmajked^ or^ ** Connexion of Things.'' This explainsr Itfelf. Crito fpeaks. It is true that By this ExprefTion I confirm what you have juft now laid down. The Word True, pronounced alone fignifies nothing. I am afk'd immediately, what is True ? Whether it be a Fadl, or fomething faid, or the Relation between one Circum- ftance and another. So, that it is eafy to con- ceive that True and Truth are not one and the fame thing. He reads i- "Truth exifts of itfelf : it is the Origin of ** the True, There is an Infinity of trvie *' things; but only one, Truth ; I fpeak of «* fimple and primitive Truth. Truth ought ** to be decifive in regard to what is true, «* that is, ought to diltinguifli it from what •* is Falfe^ as the Light of the Sun enables *' us to diflinguifh the true from. the falfe, ** in the Objeds it fhews. This is what I ** underftand by particular Truths, which are *• of a different nature from fimpl6 Truth, *' and to which I think the -woxdiTrue wou'd •* be more fuitable than t\\d.toi Truth. ^' I now return to thofe particular ** Truths, which I faid were infeparable from ** fimple Truth, and which depend on it as ** diredly as the Rays depend on the Sun. *^ In order to form the better Judgment of « the 7he Philofopher the greatejl Cheat. i$i *^ the Circumference, we muft view it round *' from the Center. *' Truth in its Center, uncreated^ Jimple, ** univerfal Truth, differs in nothing from " God himfelf, as I faid before. Though *• God is one and ftmple^ his Attributes are^ " or appear to us, many and different one " from another j as Light, which is one and " fimple, feems divided into an Infinity of '^ Rays, which appear diflind one from an- « other. " Were I a Natural Philofopher, I wou'd *' fay that Light feems divided intofeveral " Rays, only by the Limits it meets with, " and its manner of refledling on the Eye, " Without determining whether this is true *' or not, in regard to natural or vifible " Light, hi us return to fpiritual or iilvi- ** fible Light, of which that is no more than *' the Copy •, and we may fafely fay, that all *' is o?ie in God, though his i^ttributes fecm " to us different. *' In order to explain this Propofition, we *' muft confider Light two ways •, as a Caufe, *' and as an Object, As a Caufe^ it is inva- ^* riably one ; and this is what we called fimple *^' Truth. ^As an Object^ it appears to our *•*- Eyes divided into feveral Rays, and this is *' what we termed particular Truths, which' " depend diredlly on fimple Truth. '* Theie pardcular Truths, like Lines ** drawn from the Center, are all we krrow H 4, '^ of 352 The World Vnmajked ; or, *« of the Attributes of Divinity: all that can *' be confider'd in it feparately and diftinftly ; ** 2iS Power ^ JVifdom, Goodnefs^ Juftke, and *' "Truth. I fpeak oi Truths as an Attribute " or Objed, not as a Caufe ; becaufe in that *' relped, Truth is the Center where all the *' Attributes meet. *' The Attributes juft now mentioned, are <' fuch as are moft diflindl to our View ; be- *' caufe God has by them manifefted himfelf *' to intelligent Creatures in a more particular " manner, than by his moft fimple Attri- *' butes; which are naturally fo indivifible, ** that we can diftinguiih them from the ** Center of li^nple Truth only as Objedls. " By this kind of Attributes, I mean Eter- ^^ nity^ Unity ^ Infinity^ Immutability^ and ♦' others of the fame nature, which cannot be *« view'd diftindlly, but as the Lines in the *' Point where they ceafe to be fuch, and be- " come a Center. " Thus it appears how all Religion is re- «' united in the fingle Point of Truth -, and " how what we call dijlin5i or particular " Truths, refult from this fingle Point, *« which is the Center. *' But in what Clafs fhall we place the ** Holy Scriptures } In that which is proper ** for them in quality of an Evidence of Truth, *' In that quality they will be a lively De- <* fcription of the Center, the Circumference, ** and the Lines which pafs from one to the . " other. The Philofopher the greaiefl Cheat. 153 " other. Round the Circumference will ap- " pear the feveral Hiftories of Men of all *' times, their different Conduct in relation " to the Center, and what they have done in '-^ order to keep at a diftance from it, or to *' approach it. " This is all that can be required of an " Evidence^ and this is what the Scriptures *'' paint to the Life. They defcribe it as Ipi- *« ritual Objeds can be defcribM ; that is, by " fuch ExpreHions as reprefent invilible Ob- " jedls, in the fame manner that material ** Colours reprefent vifible Obje6bs. *' But I may be called on to explain what ** I have advanced ; that the Scriptures^ are «' an Evidence^ which Truth gives of it f elf '' without^ or indire^ly. This is eafy 5 and *' to keep clofe to the Comparifon of a Pic- *' ture, thofe who drew this, had the Origi- ^^ nal before them : They could not give *' Evidence of the Light, but as they them- ** felves were enlightened : They teftify only *' what they have feen and heard. Truths *' .when it was revealed to them direi5lly, was *' the Caufe or Principle of their Evidence ; *' but the Evidence which Truth gives of it- " fejf, by the Organs it chufes, is only indi- '' red: in regard to other Men. It is an ex- '' teriour Evidence, or a coarfe Image of *' Truth •, an Image which can be of no ufcg *' but as it refers every one to the Original, H s ^^ to IJ4 The World TJnma/ked '-, or^ *^ to the dired Evidence of fimple Truth, Or •* Gonfcience^ which is its Echo. *' Is not this fufficient for Reveries ? At *' lead, it is all I can think of at prefentj *' and CrUo B.nd Philo muft be fatisfied with^ ** this, under the penalty of making fach *^ additions to it as they fhall think proper/' Crito. Here is a Sample of Reveries^ which might afford one Matter Jorfome time. Philo. Were we as good Reveurs as Eraftus, this would carry us very far. I muft defire him to tell me his Secret. Er aft lis. I believe you have a mind to make me Profeffor ot Reiver las. I perceive I muft haften my Departure, or you will oblige me to play the forced Phyfician. You have already extorted much more from me than was proper. It happens unluckily for me, that you have pocketed them, fo that I can- not take them back. While they were ready- ing, I could not forgive myfelf for fpeaking in a manner, which fo ill becomes zReveur, talking to Phi lofophers, Theworft is, that a i^^w^/r cannot afilgn a Reafonforhis Reve^ ries y he gives them for what they are, with*- out troubling himfelf to juftify or. defend them, .Philo. The Thought of your leaving us is really ftiocking. I am now very ferious. Do you remember, Crifo ; that, before Eraftus went into the Country, I pretended to be very forry for Tais Departure I I own at that . time ^ePhilofopher the greafeji Cheat, 155^ &ime I had a fecrct Pleafure at his going \ not only that I might be fecure from the Re- proaches which my Confcience frequently made me in our Walks \ but alfo flop the rapid Progrefs, which I obferved you made with him, and of which I was extremely jea- lous. Crito, I found you full of Refignation, Pbilo^ at our Friend's Departure , but did not imagine you quite fo eafy under the Lofs, The wife World is very artful. It makes its advantage of every thing : it takes a pride in, at the fame time, expreffing a Concern for a Friend, and being courageous enough to bear his Abf^nce. This Stroke ought to be added to the Pi6ture, which Erajlus drew of the wife World. But I remember it is there^ already. Pkilo, You dare not go on and tell me it is contain'd in Erafiufs AQCownt of Hypo- crify, Double Dealing and Jealoufy. Speak out boldly, Crito \ be not fo apprehenfive of offending^ me > I am not quite fo captious now, as I was then. Crito. We have had Eraftus^s Reveries fince that time. They have in a little tirrie made a confiderable progrefs in Philo^s Mind. They mufl have fome v/eight with him, to caufe fo great a Change in his Laxjguage. Philo. And I am very, well pleas'd v/ith having given occafion to them. I am caught by the very Endeavours I made to guard H 6 againtt 1 56 TheWorldUnmafked'y or, againft them. The Objedtions which 1 ftarted in oppofition to the Language of Confcience^ or to render it fufpeded, made me fenfible I had one \ that its Language was not to be defpifed, and that fuch a Contempt would not always efcape with impunity. The Letters, or Reveries of Eraftiis on Confcience, made me fenfible of this in a thoufand ways. I there found a Defcription of what I felt within myfelf^ the different Parts I play'd in regard to Confcience, the Art I ufed for making my advantage of that of other Men, and rendering the Language of my own ufelefs. But what flruck me mofb, was the Clofe of his third Letter. The "Effe6b of it was fuch as I cannot defcribe •, and r perceive it affedied me fo flrongly, only as^ it fent me more dire6tly to Sentiment and Experience. Crito. I find the Reveries contarn'd in thofe Letters, have a near Relation to what w^e have read to-day \ and muft explain one an- other. I Ihali read them again with plea- fure, in order to obferve that Relation more diftindlly. Thilo, I long to do fo as much as you, Crito ; and I fear this will become a Subject of Difpute between us. Eraftus, That the Dilpute may not run fo high, and that you ir:ay not come to Blows for R^everies^ I believe we fhall a6l prudently in leaving this Place immediately. DIA^ "The Philofopher the great e/l Cheat. 157 DIALOGUE XIV. Crito, Philo, and Erastus. Erafius, TTT'ELL, Crito^ is the Difputc W ended at laft? Crito, Yes, Erajius^ and without EfFufion of Blood. I hope Philo and I fhall quarrel no more, unlefs you fet us together by the ears again with fome new Reveries, If that happens, we fhall not be difpleafed with our Quarrels on thofe Terms. Eraftus, I am a peaceable Man, Crita \ it fhall not be faid that I fow Difcord among Friends. Befides, I am one of thofe fa;i- taftical Reveurs^ who do not produce their Reveries as they are befpoke. But now we are talking of Reveurs^ here is a Man * who is in a fair way of being one in good earnefl. Dear Philo.y where are you ? A hundred Leagues from this Place, I am certain. Philo. I v/as in your Reveries^ Erajlus ; and methinks it was not kind in you to awake me out of them. Eraftus. If I may be fo inquiiitive, pray in which of them was you ? Philo. In that we read laft. I take that to be the Key to all the reft, and think it may help us to folvc all the Difficukies in Religion, v/hich have hitherto feerned moft confiderable. I had fome of feveral forts, which "^ Looking on Vhik'^ l^S The World U/fmq/^edi of^ which I intended to propofe to you •, but as F was perufing thofe Reveries laft Night, I found moit of them anfwer'd, Crito, I have fuitident Reafon in my turn to be jealous of theProgrefs Fhilo makes every day in the Art of Reverks, I own he ex- ceeds me in that Point. PIpHo. Haw do you know that, Crito^ You judge by Appearances then ; becaufe you have obferved me wear the Air or Mieff of a Reveur, you immediately conclude me an Adept in the Art like Erojlus. At-that rate, how many heavy, melancholy, ftupid Blockheads might pafs for Adepts, while they are filent.^ I beg you would not confound our Friend with Perfons fo different from him in Reality, though they may in fome meafure refemble him in Form ; I fpeak-of the Time when he is adlualiy engaged in his Reveries. Eraftus, Let us have done with the Reality and the Form, fo far as they may relate to Eraftus \ and let us- own they are extremely different w^ien eoniider'd in themfelves. Frona the univerfal Blindnefs of Men in that regard, proceed their erroneous Judgments, both in the common Courfe of Life, and in what cort- cerns Religion. Crito, It is true, xht Charadler of an ho- neft Man and a Chriilian is now-a-days fet- tled by Form and Appearances. Is any thing farther neceifary for eflablifhing his Reput^- tipni Great- Numbers fit down contented with.. Tloe Philofopher the great ell Cheat, rjg > with thefe ; and as the Cafe ftands, I know not whether, if the. Choice was propofed, to have the Reputation of a good Man, without being fo, or to be a good Man, without the Reputation of fuch %^ L know not, I fay, whe- ther many would chufe tht latter. Philo. Now you fpeak of being a good Man, I remember the Definition Eraftus gave us the firft time we faw him. He told us, in fhort, that a good Man,- and a Man devoted to God were the lame. I could n©t objedl againft this Definition ,- but -I reduced this Idea of being devoted to the Divinity to . a fmall Point. I thought no Principleof Re- ligion more reafbnable, more inconteflable, or more univerfally ^ received than this ; and y€t I know not whether any thing is lefs known than the Reality of this Devotion, or more ftrongly oppofed by Men, though without their own K n owledge. Eraftus, ThatJs preeifely the main and ef^ fentiai Part of a Chriftiaji's, or good Man's Character, which few give themfelves any Concern to acquire. The. Form and Appea- rances are put on with lefs trouble, and do' a Man as much, -perhaps more, nay infinitely more Honour, What can be the Reafon of; that f : It is becanie the Reality: of this Devotion requires that a Man fhould not himfelf chufe the Form or Appearances ; but that he be ready or dif- gofed to receive the different Forms, acording ; 1 6b ne World Vnmajked \ or, \ to the Will of the Maftcr, to whom he is devoted. This is fuppofed in the Forms of Prayer ufed in public. What Proteftations do we not there make of being devoted with- out Referve ? "thy Will Jkall he the Rule of " our Condu^^ and thy Glory the End of all our Aciions. Afk fome one of the Congregation, whe- ther he conceives the Nature of this Engage- ment, he will tell you, it confifts in confe- crating to God our Mind and our Body^ as a • living Sacrifice^ and without Referve^ every thing that is in us^ and depends on us, to ie ^' employed in his Service * . But have you any Idea of this Sacrifice without Referve ? Do you underftand what - it is to propofe the Glory of God as your End ? Are you acquainted with this Rule, - by which you proteft you defign to regulate your Condud: ? Here a Man would be puz- - zled % not only one of the moft ignorant forr, but perhaps one of thofe Vv'ho pafs for the mofl devout and knowing. If we have not fo much as the Idea of it, ■ what will become of the Reality ? The Con- fequence will be, that it will not be diftin- guifhed, and confequently will be oppoied wherever it is ; and thus what we were faying -. concerning the extreme Diftance between the Subftance, * Other Expreffions taken from the fame Form of Prayer. Tthe Phil(>fopher the great eft Chmt. 1 6 r Subflan€e, and t>he Form, Reality, and Ap- pearances, will be made good. Fhilo, Had you afk'd me the fame Que- ftion fome Weeks ago, Erajlus^ I lliould have been pretty much at a lofs for an An- fwer. I believe, that, to get rid of you,.. 1 fhould have afk'd you in my turn, whether thofe Prayers were not noble, and fit for raif- ing the Soul ? For fo I have heard them de- fined by feveral. Eraftus, And I perhaps, in my turn, fhould have afk'd you, Whether ExprefTions ought not to be the Images of Thoughts and Senti-^ nienrs ? You would certainly have granted it. On that foot, I fhould like wife have granted, that the Words I have quoted from the Forms in que (lion, are beautiful Images of what makes the Reality in -a Perfon de- voted to God. I fhould then have left you to judge, whether this Original is every where to be found, and whether the Image can be fit for raifing the Original, or is only fit for reprefenting it ? Crito. It has been thought a bold Charge to reproach Men with contenting themfelves with beautiful Ideas concerning Religion •, but: in this Particular, they are fatisfied with lefs. They amufe themfelves with fine Words : in- fenffoly take them for the Reality ; and make a great noife with the Terms Confecralion^ living Sacrifice^ being ahfoliitely devoted^ &c. Have they any Idea of what is meant by them r 1 62 The World Vnmajked 5 or\, them ?• I own it is not long fince I have conceived any ; and believe, had I been at- tack' d on that Subjedl, I fhould have been ©bliged to define them by fome fynonymou3f Words \ the common Shift of fuch as knov;^ Things more by Exprefiions than by Ideas. Erajlus, At that rate, how far are Men from being able to diftinguifh Truth exadly ! And are we to be furprized, if they fubfti- tiite Appearances in the room of Reality, of which they have not even the Idea ? Of what, for- example,^ have Men lefs the Ide?-^ than- of the Reahty of thofe Words lately quoted : To make the Will of God the Rule of Qur Condu^fy and his Glory the End of all our Actions? What is the Glory of God? and what is meant by propofing it as the End of ' all our A6tions^ ? It is an Engagement ; and one would think Men ought to have fome Idea of what they engage to perform. I couM Willi that thofe, who renew this Engagement every day by a Repetition of the Words,- would explain themfelves on the Idea tliey fe to them. Fhilc, That would be requiring too muchy Erajlus, I know fome People, who, to em- barafs you in their turn, would afk you whe- ther you difapprove of the daily Repetition ^ ©f thofe fine Words. Eraftus. My A nfwer to that Queftion would- be foon ready. I would tell t he m,^ -that fuch as have in themfelvcs.die-Reality of what thofe Words The Fhihjopher thegreatejl Cheat, 1 63' Words exprefs, may repeat them as often as they pleafe, without danger of injuring Truth and Sincerity : that, as for thofe who are guilty of Falfhood in the Repetition, it is their Bufmefs to judge in what Rank th^y place themfelves, and what hazard they run. This would be my whole Reply : Their Con- fcience, if liften'd to, would explain the Mat- ter farther. Crito, But, dear Erafius^ were you afk'd what Idea you yourfelf entertain of this En- gagement, w-hat Anfvver would you give ? Eraftus. I would fay, Crito^ that the Glory of God is a Subjed fo far above my Capacity, that I dare not attempt a Definition of it. I fay the fame of the Difpofition, by which- a Man propofes that Glory as the End of all his Adbions ; that Difpofition, which I admire, and which muft necefiTarily be the Refult of the moft refined Love, is fo widely diff^er^nt from the Difpofition of a Beginner like me, that I can form no diflind and clear Idea of it. Do not pretend to difpute the Appella- tion of a Beginner with me ; I confefs myfelf fuch, in all refpsds ; and much more fo in regard to thefe fublime Difpofitions. As to the Will of God, and the Difpofi- tion by which a Man chufes it for the Rule of his Conduct, I can fpeak of them only from . what I have learnt by a Beginning of Expe- rience. I will fay. therefore, that. Men. can know 1^4 ^^^ World tJnmaJked^ o'r'^ ■ Know the Will of God only by the Light ofi I Truth, or by the Teflimony of Truth. i Truth bears witnefs for itfdf, in two man- \ ners, as a Gaufe, and as an Objed:, diredtly i and indirectly : diredly within, by each Man's j Confcience : indiredly without, by the Or* ' gans, which it has ini|)ired or diredVed in their ; Writings J and this is what we call the Holy \ Scripture, As a Caufe and fimple. Truths I adts immediately on the Confcience, it is felt j before it is perceived : as an Objed, it is per- j ceived much more by its Effeds than in itfelf. \ The Light of the Sun is an Emblem of it ; it ■ adls on the Senles as a Cauie, before it be- i comes the Objedt of Perception . Even when ^ it is perceived as an Objed, it is of fo fimple a^ j Nature, that we diftinguiih nothing particular> i in it, unlefs it be by the Objeds it difcovers,«| and the Reverberation from Bodies on which-] it is refleded. \ I return to Truth, which is Lights z henfive he would not give them entire. For^ tunatus gave up the Conteft : Urania ran over three or four Pages, and exprefTed her Surprize. All the Ladies fixed their Eyes on her, and were defirous of knowing the Gaufe of her Surprize. 'Tis, faysfhe, be- caufe I do not underftand this way of Writ- ing : One does not know whether it is fe- rious or jocofe. Several very different Sub- jedls are mentioned 5 fuch as Confcience, Truth, Muficians, Concerts, Magicians, A- flrologers, a Prince in his Minority, a Re- gent, Vexation, Anger, Reveries^ 6cc. Re- concile all this, if you pleafe. Thefe Letters^ faid I, mull be penn'd by fome Reveur ; you will be able to judge of the matter, if you will give your felf the trouble of reading them. Urania began, and continued to the end without interruption. It was very en- tertaining to fee the different Looks of the Ladies. ^iTiz Ihrugg'd up their Shoulders : I a fome 172 ^he World Vnmajked\ or^ fome feemed tired; fome exprefs'd their Sur- prize ; and others were in a brown ftudy. But the beft diverfion was to hear them talk after the Letters were read. Erqfius, You fhould have taken down their Remarks in Writing, Crlto, Crito. I did fo ; but took particular care not to be obferved •, the Diicovery would have made them quit the Place immediately, i told them I would leave them, to allow them more freedomf of Difcourfe. I then returned into my Clofet, which you know is contiguous to the Room, where the Ladies were ; and, as the Partition is very thin, I loft not one Word of the Converlation. At firfti had fome difficulty to underftand them ; for they ipoke all together, and it was im- poflible to write any thing. It happen' d luckily for me, that one of the Ladies made a Propofal of fpeaking one after another, as thtEngliJh do. The Propofal was accepted ; and, what was more furprizing, regularly ob- ferved. You fh all fee the Parts, that each of them a61:ed on that occafion. (Crito takes a Paper out of his Pockety and delivers it to Eraftus.) Eraftus reads. Urania, Salome, Cleopatra. Three Ladies ajmoft of the fameClafs. Cla- ne Philofopher the greatejl Cheat. 173 Clarietta, Cecilia, Fauveta. Of the Clafs of Waggs. Nere A, EvoDi A, Synt icHE. Ofthe mix'd Clafs. FoRTUNATus. The only Man. Urania. " Ladies, what think you of this " way of Writing ? Salome, " I own I think it very extraordi- ^' %iary. It cannot be denied but here are " fome good things, fuch as are faid, for " example, concerningTruth and Confcience. ^' But, after all, who difputes it with the. " Writer ? Who doubts that the Language " of Confcience is that of Truth? Methinks " there is no necelTity of undertaking to prove <* what is fo evident. Cleopatra. "Certainly; and Things are " render'd more dubious by too, nice ,Eij- ^* quiries into them. I am for keeping the " high beaten Road, as our Forefathers did ^ " People in our Age imagine themfelves wifer than they. For my part, I fufpe6l *' everything that favours of Novelty. I ilick faft to the old Rock ; that is always. the fafeft way ; is it not ? '', ' .. Urania. "No doubt : though we ai*e hot to reje6t, without Examination, every tiling that has fome appearance of Novelty.' I ' ftand by the Maxim of trying all things and holding faft what is good. What fhocks me ia thefe Letters, is the Mixture I 3 " of 174 ^^ World Vmnajked'^ or, ^ of Banter and ferious Difcourfe ; nDthing *' feems to me worfe put together. The Au- ^^ thor fhews by that his want of Judgment. Salome. " I was jufl: going to make the *' fame Remark. Every thing ought to be *' in its proper place. Not that I am an " Enemy to Mirth and Gaiety. I am par- *' ticularly pleafed to fee them in young Peo- *' pie s but when the Difcoiu'fe turns on Re- *^ ligion or Truth, 'tis another Affair. Qr% *' fuch occafions one ought to be grave and *' ferious. What think you. Ladies ? Ckcpatra, " I am entirely of your mind ; " there is a time for all things; a time to *' difcharge the Duties of Religion, by the *' publick and private Exercifes it prefcribesj *' and a time to be merry and divert one*s ♦« felf. Urania. " The worft is, that young Peo- *•" pie are fo fond of being merry, that they ** cannot, without the utmoft difficulty, pais *' from Gaiety to the Gravity which the ** Exercifes of Religion require. Cleopatra. " That is fo true, that I have *• no fmall dilEculty to prevail with ours ta ** acquit themfelves of thofe, which are the •* moft indiipenfible. This is the humour ** of young People ; every thing that lavoups •'of Devotion or Serioufnefs, lays them un- *' der conftraint ; and I am of opinion that,. ** if fome care was not taken in that Pointy ** they would have no Religigi^ at all.. Urania^ €he Philofopber the gr eat ejl Cheat if$ Urania, " I am of your opinion ; and 'tis ** what gives me much trouble. But now '• you fpeak of young People, let us make ^* thefe young Ladies talk a little, that we *' may know their Sentiments on what we ^^ have read. Take notice how they form ** themfelves into a feparate Company, with ^ Fortunatus. They are afraid of being put « on the ferious Strain one moment. Are « you not, young Ladies ? Clarietta. ^^ On the ferious Strain! We^ " are deeply engaged that way ; and are ** making our Remarks on the Letters. Urania, " Bepleafed to communicate them" *** to us. Qarietla. " I was faying that, to ipeak **■ freely, I fliould be more capable of judg- ** ing whether a Head is well dreiied or ** not, tiian of diilinguiliiing what is nioft *V valuable in thefe Letters. But, after all, " the Style of this Reveur hits my Tafte " pretty well , and if all lerious Difcourfes ^^ were written in this manner, they would *'* be read with fome pleafure. Fauveia. '*'! ingenuoufly confefs'd that on'' *^' feeing the bare Title of fuch Letters, and " that of fome little Songs, I fliould have " given the preference to the latter. After '' fuch a Declaration, who would hare ima- *' gined that I could have attended fo long " without being tired one moment. And I *^ doubt whether thefe Letters havfe not had I 4 " certain 176 ^^ World XJnmaJked^ or^ *« certain Charms for me> which I never found *' in any Song. Cecilia, " For my part, I own that, had I •^ not thought them Letters of Gallantry, I *Vfhould have left the Room before the ** Reading begun. When I underftood *•* what was the Subjed of them, I was feized ** with Curiofity : I was defirous of know- ** ing what followM \ and found a certaia " Je m ffai q^m^ which v/ould not allow me '^ to go, Urania, to the three other Ladies, " May " we not know what you philofophical La- ** dies think of them ? Syntiche, ^' Pray, Madam, how long ha$ '^^ that fine Title been my due ? Have I de- *' ferved it for my Skill in Spinning ? I leave '<€ V- -Q j^^Q^ia^ and Nerea^ as their Right. *-'- I hey, who have iludied Logic, may juftly *^ be called by that Name, Nerea, " I neither pretend to be a Logi- *' cian nor a Philofopher ; however, a little '^ Logic never does any harm. It may be " ufeful in enabhng one to diflinguiih, in «' what one reads. Truth from Falihood, the ^' Matter from the Form, and the Subftance *' from the Accidents. Salome, " See how learned fhe is ; 'tis a *^ pleafure to hear her talk. I take her to be *V one of thofe who are bed able to form a ^' found Judgment of the Letters in queftion. i/rama. The Philofopher the great eft Cheat* lyy Urania. " Perhaps fhe is. SomePerfons " with their good Senfe alone, have as much " Judgment, as others with all their Logic, '.' But you have not yet given your opinion, '' Evodia, You have, however, a double " right to do it, both as a Logician^ and a " Perfon of Wit. Evodia, " I freely acknowledge, I would " willingly give all my Logic for the leaft " of thefe Reveries^ or for the Secret of think- " ing in this manner. Logic never made *' me feel a certain Je ne ffai quoi, which '' thefe Reveries have awaken'd in me. And " that Je neffai quoi^ being once awaken'd, *' has faid more to me than the Reveries " themfelves. Nerea. " Without valuing Logic too *' much, I place it at its due value. The " little knowledge I have of that Art has " enabled me to obferve feveral Faults in the " Letters in queflion. There are fuch In- '' ftances of falfe Conftruclion, which woulxJ *' induce one to think the Author never " ftudied Grammar. The Tenfes are fre- *^ quently confounded : the Verb with the *' Adverb ; and Genitive Cafe with the Ab* " lative. Clarietta. " We have a right to enter an ** Adion againft him. Fortunatus, '* In reality, to pretend to *' • write Reveries^ v; i thouc ■ bein g a Gram ra a« *' rian, is not allowable. I 5 Evodia, 178 The World TJnmaJked\ or^ ' Evodia. *■• So, Mr. Fortunatus -, lliall it be 11 iaid that you remain behind the Curtairr,. ** without explaining yourfelf ? You fhall •> not come oiF without telling us your Af Opinion. i. Forttinatus, " What Opkuon can you ex- ** ped from a Libertine, like me^ in Matters *'' where Religion is concern'd I' 'It is weli *.* enough known that I have hitherto had *' no great acquaintance with it ; judge thea « whether I Ihould be a proper Perfon for ** the Tafk you impoie on me. All I can. " fee of the Reveries in queilion is, that I ^'have read them with fome pleafure, and *< heard them read with more. I did not ** indeed obferve whether the Author was a ^ Logician, or a Grammarian ; but in qua* ■** Jity of a Reveur^ I think he has not per* *' {brm'd ill ; and beheve that his Reveries^ ♦* would go farther toward reconciling me *^ to Religion, than the moft eloquent Dif^ " courfes/' CriJo. Here Fortunatus looked on. his. Watch, and told the Ladies it was paft Eight :: the whole Company deeamp'd, and thus end- ed the Scene. . Philo. Could you have expected, Eraftus^ to find here, at once, tlie Diverfion of a Walk, and that of a Comedy I Erajlus, I did not exped: to be fo well en« tcrtain'd. You fee, after all, that the Re-^ veries- ^oe PMlo/opher the greateji Cheat, lyg veries are good for fomething, were it only to make the Ladies talk. Crito, And give them an opportunity of fhewing their Wit and Judgment. I was ready to break out into Laughter, particularly when the young Lady talk'd of Logic and Grammar. You fhall fee our Logician will make fine Comments on the Reveries. She defired to take a Copy, in order to fhew them,, as fhe faid, to better Judges. No doubt fhe means fome Gentleman, who is both an able Gramm^arian and Logician. The poor Re* veries will be prettily decipher'd. Erafiiis. A great Honour truly for a Lo- gician to amufe himfelf with deciphering R0- veries^ and quarrel with a Reveur, This would be but barely pardonable in a Lady, who profelfes that Art. It is remarkable that your Ladies attacked only the Form and the Terms, without excepting againft the Things. Crito. I had a ilrong Inclination to lay down my Pen, and anfwer them \ efpecially when I heard it gravely decided, that Gaiety and Religion are two diftindl Articles: that every thing ought to be in its proper place, ev. Eraftus, This confirms what we were fay-' ing fome time ago ; that the Idea of fome- thing gloomy and four was in the Minds of feveral, annex'd to the Idea of Religion : lliat hence young People conceive fuch a dif- I 6 like l8o The World Unmafked', or, like to it ; and acquit themfelves of thofe Du- ties, which they think moft indifpenfible, on- ly with Conflraint. It is diverting to hear it faid that, if great care was not taken of them in this Point, they would have no Rchgion at all Have they a greater fhare of it, when c' 't^v a6i: the Grimace of it ? ' CE;_//^, There are Men in the World, who W0'.'f ^ anfwer, that this is fbmething, how- ever. 'Philo, Would a Man be fatisfied with fuch a Reply? Erajlus, Every one pretends to hate Gri- mace. A Man cannot bear that another Ihould prad:ile it on him, while at the fame time, hepradiles it on himfelf j and is fatif- lied with himfelf on thofe Terms. • Criio. This is what J, fome ti^me ago, called a want of Honefly in regard to our- felves, and wfcat our Friend Philo did net comprehend. Philo. Rather fay, I would not compre- hend it. I pretended Ignorance, while at the bottom I perceived well enough it was my own caie. What you faid gave me much Torture, by referring me to my Confcience, which in its turn fpoke much more to me on thatSubjed. Crito. You fee- EraftvJ^ Reveries occa- fion'd fomewhat like this in one of our Ladies, as much a Logician as jQie is. Erafius. ThePbilofopher the great eft Cheat. i8i Eraftus. Your two Logicians feem of very different Charaders ; which proves that things produce good or bad Effeds in Men, only according to the good or bad Ufe made of them. Philo. Hence it may be concluded that the Difpofition of the Heart renders exteri- our Things good or bad ; not that exteriour Things render the Heart good or bad. Eraftus, That is a grand Principle, con^ firmed by the Goipel, and which extends much farther than to the Ufe of Food. Men know how to make an advantage of it in what is agreeable to themfelves ; but are un- acquainted with both the Subftance and Ef- fence of it. '^■.Crito. You make me remember, Eraftus^ that, to juftify my own Inclinations, I have frequently made ufe of thefe Words : To the Pure all things are pure. It remain'd only to know whether that was my cafe ; whether my Heart was really pure. This I chofe rather to fuppofej than examine to the bottom. Eraftus. You are not the only Perfon, CritHy to whom this has happen 'd. The fame IHufion has often led me into Miilakes, I have lince imagined my {d^ like a fick Man, who to follow his. own Whims, ihould. juflify himfelf with this Maxim : To ths\ Health;^ all wings, are wholefom^, Criti^4 2-^2 TheWorWUnmaJked^ or^ Crito, The Maxim is very true ; but the Application of it is not always juft. Eraftus, Men proceed exaftly in the fame manner with regard to Religion. They take out of the Golpel fome Maxims, true m themfelves ^ but which ceafe to be fo in re- fped: to them, by the bad ^Application they make of them. Crito, By this means they have the Art of changing Truth into Falfhood. Is not this what the Scripture calls changing what is right into Wormwood ? Aynos, Eraftiis, I know not whether the Falje, that reigns univerfally among Men, is not more pernicious to them than the mpft dif- orderly Inclinations of corrupt Nature. 'Tis • by the Fatfe that thofe Inclinations are di^ ■gulfed and entertained, and even rendered fueh « as not to be known. Were this not the Cafe,. - they would inlpire a Horror, and find but lit- tle Refuge. Philo, I know fome, \^ho being themfelves tinder the Dominion of the Falfe^ would afk you what you mean by that Term^ Erafius ./I\\t Falfe^ as it manifefts itfelf- without, is, properly fpeaking, the Art of - Difguifing. How many Myfteries doth this Art cover, both in civil Society and religious Affairs ! This Art may be called the univerfai Key5 or the Paffe-par-toiU, proper for letting every one in to his ow^n Pretenfions. lo ^he Fhilofopher the great ell Cheat. 183: In order to know what the Falfe is in the World, we need only, for a moment, ima- gine the Metamorphofis we fhoidd fee, were the Art of Difguifmg baniihed from among. Men ; were all Hearts to be laid open, and every one was obliged to think aloud. Thus we Ihould be able to judge whether this Art doth not ferve as a Mafk^ or Covering to all that is hideous and Ihocking ; and whether being employed for hiding Evil, it doth not, at the fame time, afford it Protedion and Nourifliment. Pbile, This is a good Demonflration of the Maxim, you juft now advanced ; fmce the Falfe is a pernicious Evil, not only in it- felf, but as it ferves to fupport all forts of Evils by the beautiful Appearance it gives them. So much for the Faife^ as it manifefls kfelf without ; but what is it in its Origin ? Eraftus, Was you to afk me, Fhilo^ whaf is Darknefs^ I Ihould anfwer, that it is caufed only by the Abfence of Light. I might likewife reply, that the Falfe is produced by the Abfence of Truth. All the difference here is, that, properly fpeaking,. Darknefs is nothing ^ whereas the Falfe '\% fomething. Bare Darknefs is much lefs op« pofite to, Light, than the Fa^fe 1% to Truth* If Darknefs gives us the Sight of no ObjecSls^ it doth not dilguife them ; whereas the Falfe is a deceitful Glimmering, that difguifes all it ihews, Bar& 184 The World Unmajkedy or ^ Bare Darknefs makes no oppofition to Light ; it gives place to it when it appears. The Falfe oppofes Truth, as the Light of a Candle produces a falfe Light at Noon. This Comparifon is not fufEcient for charadlerizing the Falfe ; and here it ought to be remembered that all Comparifons are lame. Crito, I think I perceive the Defe6]: of this. The Light of the Sun eclipfes the falfe Light of the Candle much more, than the Candle can eclipfe the Light of the Sun ; whereas the Falfi oftner makes Truth difappear, than Truth does the Falfe, Eraftus. Dear Crito^ you do not fully com- prehend my Meaning. If in one Senfe it is true, that the Falfe has a greater power to echpfe Truth, than Truth has to eclipfe the Falfe y we are to feek for the Caufe of this Difference, not in Truth itfelf, 'but in the Obftacles which Men place in its way. Truth in itfelf would not have leis power to obfcure the Falfe ^ than the Light of the Sun has to' eclipfe that of a Candle, did not Men voluntarily fhut up the Avenues, in order to fubftitute the Falfe in its place ; as it is in their power to fliut up the Avenues againft the Light of the Sun, in order to fub- ftitute a borrow'd Light in its room. Let us fay that, properly fpeaking, Truth in itfelf cannot be ecUpfed by the Falfe^ as the Light of the Sun cannot be eclipfed by that of a Lamp. But, as the Light of a Lamp^ 7he Fhilofopher the great eft Cheat, 1 85^ Lamp, ; though it does not eclipfe the Sun> eclipfes the Light which it difFufes on Ob- jects ; and in that refped: it may be faid that the falfe Light ecHpfes the true ; it may be: like wife faid, that the Falfe ^ though it doth not edipfe Truth, ecUpfes the Light which it diffufes on Objeds, and that that Light is nothing but the ^ruey as we have diftinguifti- ed it from Truth, Hence it is eafy to conclude, that the Falfe is properly the Oppofite of the 'True : that, as it is the Property of the True to fhew Objeds fuch as they are, v/ithout imbellifhing them ^ it is the Property of the Falfe to fhew them for what they are not, to difguife fome by making them appear beautiful, and others by making them look ugly, Phllo. I might fay, I have afl my Life- time been under the Dominion of the Falfe^ without perceiving it; and, though I have no Idea of it, I but nov/ begin to difcern it. I, however, imagined myfejf very capable of diftinguifhing the True from the Falfe. I even fancied I hated the Falfe above all things j becayfe I hated fome of its Effeds in other Men. Difguife, for example, appear' d hor- rible to me, when I faw it worn by others ; but I imagined myfelf free from it, becaufe I avoided what was moft grofs, while I made ufe of what was more refined. I Ihou Id per- haps %eak more corredly, if I faid that my own iB6 The World TJnmaJked \ or^. own Difguife was imperceptible, only becaufe* it was become as natural to me as Breathing. Crito, This may be called defining things cxaftly. I am almoft jealous of you, Philoy. for explaining the matter fojuftly. But, not to leave you the whole Honour, I add to your Definition, that the Art of difguifing: appears no longer an Art in thofe in whom the Falfe reigns ; fo natural is this Art be- ■ come to them : that this Art is exprefs'd' much leis by the Words they Ipeak, than by' ; the Face they put on, by their Eyes, their | Gellure, and the whole of their Behaviour.- \ As the Idea of Difguife is confined to faying,, j on purpofe in a grofs manner, the contrary oiF | what we think, it is eafy to flatter ourfelres^ \ ©n that Article. We have now, EraftuSf* \ . Gonfider'd the Falfe in Its EfFefts. It would^ I be material . ...... j Eraftus. I underftand yon, CritOi, you* \ would likewife confider the Falfe in its Origin*- 1 This is not fb ealy ; it is much lefs difficult \ to difcover thQ Origin of the ^r^e than thar \ Qftht Falfe,. ^ \ The Origin of the Tr«r is Truth, which^ \ has ever exifted in God. Confequently, the- ; Origin of the 'True h eternal; and a5 it had \ BO Beginning, fo it will have no End. j This is not the Cafe in regard to the Falfe, ^ We certainly know, there was a Time when ■ ; it did not exift : it could notexiil, when God> ^ was- the only. Being -^ when pire and f.mple ! „ Truth^' '■ ^he Phihfopher the greateJi'Cheat. i S7 ^ruth was all^ and alone. Where coiild the Falfe find room then ? The Falfi therefore has had a Beginning,, and mud have been pofteriour to the Exiftence Gt Crcatures, as being always relative to fome particular Being \ lb that had there been no- particular Being, there would have been no Falfe, CritG. I remember you faid the fame of the True or particular Truths ; that if there had been no Creatures, or particular Being, there - would have been no particular Truths. How is it poiTible that the two Oppofites fhould refuit from the Exiftence of the fame Crea- tures ? I have another Difficulty. If the Origin of the ^rue is eternal, it cannot, in all refpedts y be the Gppofite of the Falfe^ which had a Be- ginning. Erqftus, Though .. the Origin of the ^rue ts eternal, it doth not thence follow, that it had no Beginning. The 'Tf^ue may be con- fider'd in two relpedls ; as relative at the fame time both to primitive Truth, and to the Creatures. In the firft reipe6l^, we may grant it had no. Beginning : In the laft,. it: is evident it is only the Confequence of their Exiftence ;. and in this Point the ^rue and the Falfe are precifely. the two Oppofites J. or Contraries.. . , In order to difcover now how it is poflible- that thetv^^o Contraries fhould refult from the- Exiftence-- l8S ^he World Unmajked:, or, ExifteAce of the fame Creatures, we fhould know the Nature of thofe Creatures •, an En- quiry, that doth not belong to a Reveur, All he can fay of it, in that Chara6ler, is^ that if the two Oppoiites, the True and the Falfe^ have been produced by fome Creature, it muft have been endow' d" with Freedom and Underftanding, Under ft andi7tg^ in order to be fufceptible of the Impreffions of Truth : Freedom^ that it might receive or not receive it at pleafure. Truth once received produces the True: Truth being rejected, the Falfe takes its place. Hence it is eafy to conclude, that the Tirue and the Falfe mufl have been occafioned by the free Will of an intelligent Being, accord- ing to the Choice it was pleafed to make. Crito, Some would here afk you, v/hat that intelligent Being is ^ whether an Angel or a Man. Er alius. I ihould fay ; it mud: certainly be he who deviated from his - original Upright- nefs : If the Queriit admitted the Teilimony of Scripture, he would not fuppofe it an An- gel. I know it is not fafhionabJe to take the Mofaical Account of the Temptation too lite- rally ;; but, without difputing on the Letter, we might obferve the Befign of that Hifto- rian ; the Tendency of which is to fliew us the Falfe^ at that time kt in oppofidon to the Truey and Man placed between them to de- termine his Choice of one or the other by his own ^hePhilofopher the greateji Cheat, 189 own free Will. The Event gives us to un- [derftahd that he chofe the Falfe\ or rather I was deceived by taking the Falfe for the True, Is there any neceffity of going fo far hack, to find the Reality of this Hiftory ? Might : it not be call'd, as to the Subftance, the Hi- ftory of all Ages. Let Men diipute as long as they pleafe concerning the Fad and the Circumflances of that Event ; is it not fuifi- cient, that what pafles in our days, is a Ke- \ petition, or a fpeaking Pidure of it ^ Is it not inconteftable, that Man is ftill placed between the True and the Falfe -, and doth not the Event every day prove that his ftrongeft Inclinations draw him to the latter; and that his Will carries him to it ? However, he never determines on the Falfe, as fuch i but as it wears the appearance of the True^ or as he gives it the Colour of the True, Philo, Eraftus has painted us feveral things with one fmgle Stroke. This Point of View might be fufficient for unravelling innumera- ble Difficulties. Eraftus, What we have faid of the Falfe, as it Ihews itfelf without by Difguife, is no more than a Confequence of the Falfe^ which Man has allow'd free Entrance into himfelf. But whence comes it that he gives fo great a preference to the Falfe ^ fince he is fo fond of the Image and Appearance of the True ? It is becaufe the Image or Appearance amufes him 290 T^he World XJnmaJked yor^ Mm agreeably, without producing any real I Reformation in him ; even without letting \ Jiim fee fijch a Reformation is neceflary . . Whereas the Reality of the True^ or fimple ' Truth, which is its Origin, endeavours this \ Reformation in Man, by ading firft on the i Sentiment, or Confcience. ■ i This Sentiment is painful, as it undeceives \ Man of the favourable Opinion he had enters ; tain'd of himfelfi and attacks him in the ten- ] dereft Part, where h€ cannot fuffer any thing ' Ihould make an Attempt on him. I fpeak : liere of the Opinion of a pretended Upright- ■ nefs or Honefty^ of which this Sentiment dif- 1 abufes him ; and of which he is not willing ^ to be difabufed. Philo, I find Proofs within myfelf of all Eraftus has been faying. And I remember, by the Acknowledgments which Crita has more than once made, that his Cafe muft be the fame with mine. Crito. Exadly •, I longM to tell you foj Philo ; but you would not hear me. Philo. I heard you often enough, Crito^ m Ipiteof myfelf ; but in reality, I was not wil- ling to hear you. I thereby fee the Truth of what Eraftus has often told us ; that every thing in Man muil begin with the Will : that, according to the Determination of that' Faculty for the 'True or the Falfe^ it may con- dud Man to what is moft divine, or moft diabolical. Eraftus, I ii "^he Phllofopfjer the greafeji Cheat. 191 Erajlus. From which let us conclude, that an regard to every Man in particular, the Will is the Origin of xht'True or the Falfe ; as it allows the one or the other free Entrance, But I believe we forget ourfelves, and that it is later than we imagine. Philo. I cannot prevail with myfelf to quit €\ti\tv Erajlm ox theWalkv -Shall we make a bargain for accommodating the whole mat- |:er? Gome and fupwithme,, and after that we will return, and indulge oux Revm^shttt i)y Star-Hght. Erajlus. I take yoti at your Word, Philo i and am perfuaded CnV

the leaft known. I prnftus. The Falfe^ that reigns in the | World, may be confider'd either as fpecula^ I iive^ ox pra^icaL The Willis the Origin of , I both. . I Crito, I could never have comprehended | how the Speculative Falfe^ or the Falfe in 1 point of Opinion could proceed from the | Will, without the Principle eftablifhed by J Erajlus^ I now find it eafy to explain ; and am much miftaken if another Objedion, which feveral will, no doubt, ftart againft the Letters on Confcience, is not as eafily folved by the fame Principle. Eraftus. Perhaps, I guefs at that Objec-xi tion. It is about placing Confcience above Reafoning. Cfito, It is fo, Erajius, I thought you wou'd be charged with abolifhing all ufe of Reafoning, or of right Reafon ; for you know pnp is confounded with the other. Eraftus. The^e certainly is a wide diffe- rence between Reafoning and right Reafon, For want of being acquainted with this Di- ilindion. Men have fought with their own Shadows, and multiplied Difputes about Words without end. Crito. The PhUofopher the greatejl Cheat. 195 Crito. Not to mention the differences among Divines on this Article, you know the My- ftics are accufed of forbidding all Ufe ofRea- fon, and reprefenting it as a very pernicious Thing. Erajiiis. The Myftics, or rather the" Ap- prentices in that Syflem, who have undertaken to ape the true Myftics, have, perhaps, fpokea againft Reafon, and fhelter'd themfelves under their Authority, without underftanding their Doclrine. It is diverting to obferve how thefe Men blunder and dafh one againft an- other. A Word, which they look on as facred, cannot be attacked, but they imme- diately take fire, and are refolved to defend it to the laft. Another Word, which they confider as out-lawed, becaufe it has been ba- nifhed by fome one of their Saints, puts them out of all patience ; they can bear it no more, than if it came out of the bottomlefs Pit. By accuftoming themfelves to quarrel about V/ords^ Men come to fubftitute them in the i place of the Ideas of Things. With many People, Words are like what Bank Bills once were in France, Men were content to be paid with Paper, and paid others in the fame man- ner. There is fome reafon to believe the Credit of Words will fall as much as that of Paper, among thofe who love Reality. Crito. The Comparifon is pleafant. But )then it fhould not be forgot, that every one doves Reality in Gold and Silver 5 but very j K 2 few i \ 196 The WorldVnmaJked \ . or^ Few give themfelves any concern for the Rea- lity of Truth. In this refped. Men are not difpleafed at being paid with Words ; where- as it was Force only that eftablifhed the Cre- dit of Paper. Philo, Since Words^ deftitute of Ideas, are not to pafs current among us, ErafiuSy you are to give us an Idea of the difference which you make between Reafoning and right Rea- fpn. Eraftus. Before we fiiew the difference be- tween two Things, we ought to form a dl- ftind Idea of each. I have a right, therefore, Philoy to afk you what you underfland by right Reafon j for as the Ideas fixed to Word^ ^ are arbitrary, the fame Words may be era* ploy'd for fignifying different Things ; and it is impoffible to be underftood, unlefs we firft agree on the Senfe we wou'd give to each Word. After all, nothing is fo childifh as to dif- pute about the Senfe of Words ; as they are . jnade only for underftanding one another, what dOith it fignify what Senle we fix to them, provided we thereby explain ourfelves the jbetter. Pray, tell me then, what you mean hy right R^afo}}, ' Philo. Wtot do I mean by it ? I under- ftand by it a' Reafon, which forms a found Judgment of every Thing, is capable of di- itinguilliing the True from the Falfe^ the Juji fronb the Unjuft, But I perceive this is faying nothing, ^he Pbilofopher the great eft Cheat, igf nbthing. The Term right Reajon alone, irri-^ plies more than all thefe fynonymous Words put together. Eraftus. You are not fatisfied with your ' own Definition. Philo ; you are a little diiH» Cult. I know fome, who wou'd be highly delighted with it, and be very much pleas' d with themfelves for making fuch a one. However, it muft be granted that it may be placed in the fame Rank with that which fays Black is not White. Philo. I am very fenfible of it, Eraftus y and was very glad to let you alfo fee that I was not fatisfied with it. For this time, I throw back the Ball to you, that I may not amufe you aU Night with Definitions that fay nothing. Eraftus. Muil a Reveur once more tell his Reveries about Reafon to Philofophers, to Men, who have fpent their whole Lives in enquiring into the Reafon of Things } But what is the meaning of the Term Rea' Jan ? Is it a Thing that knows, or one that ought to be known ? Mofl certainly the lat- ter, becaufe inanimate Things- have not a Reafon that knows, but a Reafdri which may be known \ that is, their Caufe, their End and their Ufe. The Ttttn Reafon is fyhoriy- mous to thefe V which, when taken righr^^ comes up to the Idea we have formed of the I'rue. Is not the Term Reafon^ On fome other Oceafions, taken in the fame Senfe as K 3 the 198 The World Vnma/ked', or^ the True^ the Juft, and the Equitable^ the Caufe, or the Motive, i^c. and not for the underftanding of each in particular ? By , confounding Things of different Natures, the Term Reafon is become fo modilh, that we ufe it on all Occafions, and every one pre- tends to have Reafon on his ^id^. Philo, You ihew me what I never ob- ferv'd before, Eraftus \ Reafon, which ought to know, is one Thing ; and Reafon, which ought to be known, is another. Our Lan- guage mull be very barren, if it has but one "Word to exprefs two Things fo different. Erajlus, When we propofe to lpeal<. exad- ]y, and come to precife Ideas, it will be no hard matter to avoid Ambiguity, by employ- ing the word Underftanding to exprefs Reafqn which ought to know, or the Reafon of each Man in particular ; and leaving the word Reafon in general to fignify what ought to be known, what is reafonable, juft, true, equi- table, ^c, Crito, You put me in mind, Eraftus^ that the Term Reafon is applied on a thoufand Occafions, where that oi Underftanding cdinnot be admitted i as when we fpeak of the Rea- Ibn, we have for doing or not doing a thing : -\ when we maintain that we have Reafon on \ our fide \ and that nothing is more reafonable \ than to a6b in fuch or fuch a manner. It is \ plain that by the Word Reafon^ we here mean \ fomething Univerfel, to which every one has ; . 2l \ The Philofopher the greatejl Cheat, 199 a' Right, and which belongs to no Man in particular. Erajius, When we fay, we muft confult Reafon, right Reafon, have we an Idea of fbmething particular, or univerfal ? Crito. Of fomething univerlal, without doubt -, for fuch an Expreflion doth not im- ply that we muft confult the Reafon of Mr, Such-a-one, or Mr. Such-a-one. By right Reafon we here underftand fomething gene- ral, which every Man is in a Condition of knowing and confuiting himfelf, without be- ing under a neceffity of pafTing' through the Canal of others. Eraftus, In the next place, I afk j is right Reaibn (7;/^, or' many? Crito, One^ undoubtedly, as it is liniverfal. I have not fo foon forgot my Catechifm, which tells me that what is univerfal is one ^ &c. ?i^. Eraftus. Very well anfwered. Here is a Scholar who will make fome progrefs : He has a good Memory. Philo. He, perhaps, imagines he fhall en- grofs that Character to himfelf I remember it as well as he ♦, and if our ProfeiTor will exa- mine me, he fhall iee it. Eraftus, Well, Sir; is right Reafon inva- riably right •, or is it fometimes falfe } Philo, If it cou'd be falle, it wou'd ceafe to be right Reafon \ as I have learnt in my K 4 Catechifm, 2^00 Tloe World Unmajkedy or^ Catechifm, that a Rule wou^d ceafe tx> be a. Rule^ if it ocas'* d to he right, Erajius, Very pertinently replied. Tell me, Crito ; is it not evident then that right Reafon is one^ univerfaJ, and invariably, right? Crito. Yes* Erajius, My firft Scholar has given a judi- cious Anfwer. I wou'd know of the fecond,, whether it doth not thence follow, that the whole Dodrine of the Catechifm relating to the invariable, right, only^ univerfal Rule, is applicable to what we have called rigte Reafon. Pbilo, Without doubt. Crito, Very learnedly replied. Here now are Scholars, who might have a Title to the Prize in Reveries on the firft Promotion. Crito. Mr. Profeffor, perhaps, thinks he has to do with Scholars, docil enough to an- fwer with yes^s^ and without doubts ; but I have a difficulty to propofe to him, which, perhaps, he will not folve fb eafily. Eraftus. That difficulty will, perhaps, be ftarted in the Character of Crito^ not in the quality of a Scholar. Crito, It is this, Eraftus, You here apply to right Reafon, all you before applied to Confcience. Do you confound them to- gether i or fuppofe Confcience and right Reafon one and the fame thing ? Eraftus, ^ePhilofipBer the great eft Cheat. 201 Erqftus, I guefs'd you was going to objedt in the Charader of Crito, In order to explah* fo great a DifEculty, he muft anfwer me once more in quality of a Scholar. I afk then ; is the Language of Confcience invariably that of Truth? Are the Orders, which it pro- nounces, fometimes true, and fometimes falfe ? Crito, Invariably true. - Eraftus. Can the Language of right fea- fbn be fometimes true and fometimes falfe ?- Or, is it invariably conformable to that of Truth? Crito, It is invariably right, or true, like that of Confcience. Eraftus, Can you tell me, what is the Ori= gin of the 'True ? ^ Criio, Truth, as it is fimple. Eraftus, Are there two fimple Truths, or only one ? CnV^. Only one. Eraftus, The Language of Confcience^, ^erefore, and that of right Reafon, have but one and the fame Origin. Crito, I grant it, Eraftus,, both in quality of Crito^ and that of Scholar. But ftill, me« diinks, there fhould be fome diftindlion be- tween right Reafon and Confcience. Eraftus. That may very well be, Crito ;- and were it not time to deep, rather than in- dulge our Reveries^ we might purfue that Q6eilion, But I am fo droufy at "prefent, K 5 that^ 2 02 ^he World Vnmajkei\ or, that fhould I pretend to talk, I fhould run the rilk of telling you nothing but Dreams , and I fliould not be very well pleafed with acquiring the Title of Mafter-Dreamer, be- fide that of ProfefTor of Reveries^ with which you have dignified me. Crito, How do you know, Eraftus^ but you may have a Dream to-night, that may confer that Title on you ? Eraftus. If it happens fo, Cn'/^, I will place it to your account. Philo. In the mean time, let us go, and try to fleep, and we fhall fee to-morrow which of us three has had the fineft Dream. He fhall be fly led, M after-Dreamer, or, to fpeak more honourably, ProfefTor in the Art of Dreaming. DIALOGUE XVn. Crito, Phi l o, and E R A s t u s. Crtto to £^ OOD-morrow, Sir. Is there no Eraftus\J Dream on the Carpet to-day I Eraftus, If you have any to produce, I am ready to hear it. Crito, Philo is furnifhed, no doubt. Phih, He imagines he has guefs'd it. I afibre you, however, I fhall produce no Dream ; for if I had one laft Night, I have quite forgot it ; and I think that a fufEcient Excufe for not repeating it. Eraftus, The Philofopher the greateft Cheat, 203; Eraftus, Perhaps, Pbilo, that Excufe may not always hold good -, you may recolledb it, when you leaft think of it. Crito. However, we have a Magician in our Company, who can give us an exad ac- count of it. In the mean time, let us Hick to our Reveries^ Erajius has engaged his Word for one more. Erajius, You are mercilefs Officers ; I find there is no getting out of your hands, with- out paying down ready Money. But you will be furprized if I fhould give you Fables inftead oi Reveries, Crito, No matter, fo you do but pay. [Here Eraftus^«//jr an old Manufcript out of his Pockety opens it^ and reads,"] " A certain Necromancer has left us the " following Relation in his Memoirs. " Between Arabia Petrea^ and the Northern *^ Extremity of the Perfian Gulf, lies a fub- " terraneous Country of vaft extent, which " is call'd the Catacombs. " The Inhabitants of that Place are born *^ with very weak Eyes, and are very oddly *' form'd in other refpedls. The Obfcurity •' of the Country fuits them in all regards. ** They cannot bear the Light, without feel- ** ing the mod violent Pain. We are told^ *' however, that the Sun has in that Country *^ a different Property from what it has in K 6 " ours; 004 The World Untnajked'^ or^. ** ours; that it infenfibly cures all IndifpK>* *^ fitions of the Eye : that thofe who have *' courage enough to expofe themfelves to *' its Heat, and bear the Pain it caufes at firflr, *' accuftom themfelves to it by degrees, an# *^ in time come to have no apprehenfions *' from it. " We are likewife told that thofe, whom " the Light has penetrated moil diredlly, *' and thus cured moft perfedlJy, love it fo '' as to be unable to live 'Without it. " This Country, though itsDarknefs differs^; '* but litde from our Night, is not entirely *' inaGcelTible to fome Rays of the Sun. The *' Inhabitants can allow it Entrance more or '* lels as they pleafe by little Wickets, which. *' it is in their power to open or Ihut. Thefe *' Wickets are placed at Openings made in. ^* the Rock, for allowing aPaffage for the "Light. *' Befide the Inlets, which the Light may ** have through thefe Wickets, there are " here and there YittltjPaths^ through which " the Light makes its way by feveral Wind- *' ings. Thefe Paths are a fort of Turnings, " which always run upwards, and are fuJl ;of *' Stones, each of them ferving as a Step. ^^ As the People go up, the Light grows *^ ftronger and lefs indirect •, and- they begin ^* to feel fomething of the Sun'sHeat, in *' proportion as they are enlighten'd by it. <( Thefe TToe Phihfopher the great ell Cheat. 2 05- ■: **■ Thele Paths^ which extend leveral A " Leagues, tenrjnate below in the dark* *' Country, or the Kingdom of the Catacomhs%^^. *' and above iiilie into the light Country ina - " vaft Plain. '' The Inhabitants of the dark Country ** can, by means of their Paths, hold fome *' communication with thofe of the light : ''^ Country : they may even be led to it, if ** they pleafe ; as the Inhabitants of the light '''' Country, may in their turn, go down into ^ ** the dark Country. *' It appears from the Memoirsvleft us by ** Hiflorians, that thofe different People have ' ** but little Inclination to vifit one another: *' that moft of them have a very great aver- " fion to it, which they cannot prevail with " themfelves to overcome. *' This Averfion may be accounted for in " the following manner: To begin with ** thofe of the gloomy Regions; it is eafy^ ** to conceive that the Pain, they itt\ from ^ " the Light,, is one of the chief Caufes of it. ** Befides, they are born in that Country^- " they find there not only all NecefTaries of ** Life, but like wife all that can render it a- " greeable. The Darknefs is fo far from be- " ing a grievance, -that it is even pleafant to " them. They have the Secret of making *' Lamps, the Light of which doth not af- ^•' fedl their Eyes like that of the Sun. By , *' that. 2ro6 The TVorldUiitnaJked -y or^- •• that Light they difcern Objedls, and make ** feveral Works. " Thefe People are very laborious -, and ** abound in Manufactures of all forts, pro- *' portioned to the Wants of the Inhabitants, *' Art fupplies them with what Nature has " not afforded. " As their Sight is extremely weak, moft ** of their Manufadures are employed for re- *' lieving them in that point. This Relief *« confifts in an almoft infinite Variety of *' Glajfes of all forts. Thefe GIdJfes are fa *' artfully made, that they do not appear like " thofe made in Europe. Some of them are *' defign'd for magnifying Objects •, others " for Telefcopes. They have GlafTes well *' colour'd, v/hich communicate the fame Co- *' lours to the Objedl : others are proper for ** embellifhing, and hiding, or at lead ex- *' tenuating all Deformities. " Befide thefe different Qualities,- they-. ** have one which is peculiar to them ; they ** may ferve as Looking-glalTes. Thus it is " eafy for a Man, who holds them, to fee *' himfelf in what Light he pieafes, and give- ** himfelf embellifliing Colours, The worft *' is, that others, who are Mafters of the ** fame Secret, often ftrip him of thofe bor- ** row'd Colours, and expofe his natural Ug-, ** linefs to view. " As to the Inhabitants of the light Coun- *' try, it is not furprifing that they cannot prevail t( The Philofopber the greateji Cheat. 207 ** prevail with themfelves to go down into *' the gloomy Regions. They have fuifer'd *' too much in leaving them. After having *' endur'd, in long and troublefome Roads, " all the pain the Sun can give to weak Eyes^. *' the Light is grown familiar to them, and *^ they are as well pleafed with it as if it was. " their own Element. By the fame Light,. *' they, at one glance, difcern both Perfons. " and Things. They have no farther occa-* *' lion for GlafTes j which now wou'd even ** hinder them from feeing, or, at leaft, from " viewing Objeds as they are ♦, and they are. " no longer in the humour of feeing them . " dilguifed. They have likewife loft the " Inclination to borrowing Colours for giv- " ing them Beauty in their own Eyes, or *^ thofe of others. The Light, which by a " Quahty peculiar to that Country, ferves " them as a Mirrour, gives them a diftind: *« View of their remaining Defeds : they *' are willing to fee their own Imperfedlions, ^' and have them vifible to others. *' After this Account, are we to be fur- *' prized that the gloomy Country, and the " manner of living there, are become infup- " portable to them ? Not to mention the " ftifling Air of that Country ♦, an Air that « nothing purifies ; and which mufl be in- *'• fefted by Exhalations from the Bodies pent *^ up in it. This Air, compar'd to that *' breathed by the Inhabitants of the light ^' Country, 2^S' TheWorldVnmaJked'y ory " Country, wou'd pafs rather for a Fog that *=* hinders Reipirationj than an Air proper to «* promote it. " We read in the Memoirs of *^ thatayouDgJfruan^ who was conduced ** by a Genius to view the feveral Curiofitiei "of the World, travelled into thefe tw6' " Countries. I Hiall here give you his owA' ** Account of them both. I pafs by his De- " fcription of the Situation of the Country, ** to come to the Hiflorical Part. *'The Genius y who inftruded me, lays he, •'having fhewn the different Situation of *« thefe two Kingdoms, and the PafTages.- «^ from one to the other, put me onobferv- *' ing the different Manners of the Inhabi- ** tants, and gave me fome Pieces of Hiftory ** concerning them, which he tells me are ** worthy of Credit. " Thefe two People, faid he, have one ** common Origin. It is related, that they ** were all at lirft placed in the Country of ** Light, and were well treated by the King ^^ of that Country ; but that an Accidents ** befalling them which prejudiced their Eyes, ** and at the fame time made them deformed. *' in other refpecls, obliged them to fly from ** th^ Lights and feek a Retreat in the Cata- " combs: that, having found an vf/^'/^/;^ fuit- " able to their Indifpofition, they {ttiltd there, " and fet up the Manufactures we now fee J* among them, . I'he PhilofopEer the great ejl Cheat, 2ogt " I then aik'd my Genius^ whence came '*- thofe Men who at prelent inhabit the •^ Country of Light ? *' They quitted the Catacombs^ faid he, at" ^ the repeated Invitations of the King 6f • ^ Light. We are told that the fame Prince, '' mov'd with CompafTion for thofe diftem- '* per'd People, continued to prefs their Re- ^ turn : that, for that purpofe, he directed - •' the making of thofe Paths, which infen- '' fibly lead from one Country to the other : •* that he fent them repeated MejGTages, with- ^' Letters Patent, afluring them the Light, ^'^ they fo much dreaded, was the only Re^- ^* medy that could cure them : He mention»- " ed the Perfbns fent to them as fo many " WitnefTes of the Truth of what he faid. ^* Thofe MelTengers being taken from a- ^^ mong th^m, . had been courageous enough " to expofe themfelves to the Heat of the ^ Sun, and thus came in time not to fear it. **-Hi{lory tells us,. thofe MefTengers were ** receiv'd more or lefs favourably, according _ *' to the differentPeriods of Time,, in which " they appeared : That great Numbers of *' them were ill treated and even perfecuted,' ^^ not as MelTengers from the King, but as " Impoftors : that, however, the Letters Pa- '' tent were regifter'd in the Public Annals : " that after the Death of thofe MelTengers, " both they and the Letters were held in " great veneration : that they were reftor'd "to 210 The World Vnmajked\^ or^ *• to the Title of the King's Meflengers, an J *' the Letters to that of Royal Patents. " Befide all this, as thcfe Letters came '' from the Country of Light, and were only ** fo many Evidences in its favour, they iri- ■*' fenfibjy received the Appellation of Light, ** Hence the Name o^ Light is become fa- ** miliar to the Inhabitants of the gloomy *' Regions. As the Name of the King of '' Light has in all times been honoured by " them, as Hill profefling themfelves his ** Subjedls ; every one was defirous of being " furnifhed with the Letters of Light : every; " one valued himfelf on aiferting their Excel- *' lency ; their Name and that of the King *' echoed from all Parts. ** it is' very remarkable that the lame j ** Prince, having, from time to time, fenc ' ** MeiTengers with fuch Letters, they were] ** all ill treated. But what is ftill more fur- " prizing, is, the King's Son, appearing to *' confirm the Teftimony of his Meflengers, ^^ was taken for the greateft Impoftor of aH, j *' and put to death as fuch, j " Seiz^'d with Aftonifhment at an Event " fo incredible, I aflc'd my Genius^ whether *' the King's Son was provided with fuch ** Letters Patent, as were proper to make- *< him known to his Subje6ls. " He was, replied he, provided ^ with moft , *^ authentic Tellimonies, befide the Evi- j " dences given of him in the other Letters ji *' Patent.! I The Philofopher the great ej} Cheat, 2 r J '*^ Patent. Were not thofe former Letters: *' confulted ? faid I. They were, anfwer'ci '*' my Genius ; and it v/as by thofe very Let- " ters that they thought themfelves authoriz- *^ ed to reject him. v/ ^' Some difference they found between the ■f* former Letters, and thofe brought by the '^ King's Son, was fuflicient for making them- *' not know him. Thi^, at leaft, was their *' pretence ; but at the bottom, it was their " Averfion to the Light, for which the Prince *^ had opened a PafTage more than all the for- " mer MeiTengers had done. Befides, the *' Teilimony which he gave^ engaged great *' Numbers of the Inhabitants to walk in the " narrow Paths : The Credit of Gki^ffes be- " gan to decline : Several Perfbns ventured " to open the little Wickets, in order to ac- *^ cuftom them.felves to the Impreffions of ^ the Light, and view Objeds by it. " The Wickets being alitde open'd, let too *' flronga Light into the Country. Befide what " their Eyes fuffered from it, they difcover'd " Deformities, which till then had been hid : <^ A Remedy mull be found for an Evil that ^ might be attended with luch pernicious *' Confequences, and convert the Kingdom *' of the C at ac crabs into a Defart. This was '' prudently perform'd by cutting off not *' only the Prince himfelf, but all his Sub - *' jeds, who came after him. to bear Tefti- ** mony of him, « Nov/' 2^ra The World Vnfnajked \ or^ '^ Now begins a new Epocha. Soon after " the Prince's Death, he was acknowledged '' as the King's Son : the^dl of thofe who *' had put him to death, was look'd on with *' Horrour : His Hiftory was recorded, as •' alfo that of his Servants, and the Tefti« ** monies they had born of him: Their ^ ^* the affiftance of thefe Glares, new Difco- " veries were every day made in the Letters^ '^^ or Book of Light. Never was People *' : more enhghten'd. *' But there is an Inconveniency remaining. ^^ As the fame GlajGfes ferve to colour Objedts^ ** and give them feveral Forms, according ajs *^ each Man managed them, the Contrarie- ** ties found in the Book of Light, were as ^•^ nunierous as the GlalTcs made for fhewing " Contrarieties. One faw Black, where an^ *' other faw White. Some perceived Moun^ *^ tains, wh^r.e others found only fome Grains *^ of Sand -, in Ihort, every one faw in them *' the Road he was pleafed to chufe, as clear *' as the Sun at Noon-day. Thus a Divi- *' fion has been introduced between the In- -'« habitants of the fame Kingdom, between *^ thofe who agree in receiving the fame *' Book for Light, and call themfelves Chil*- '' dren of Light. From that time they have ^ been feparated and diftinguiihed one from >' the other by different Liveries, and diffe- '*^ rent Surnames ; but not one of the Parties' ^' v/ould quit the Title of Partifan of Light. -^* At the fame time they charged one ana^ *^ ther 214 ^e World Unmajked-y or^ *' ther reciprocally with being Seftaries of the ** Kingdom of Darknefs. " As the Followers of each Party faw Ob- " jeds through Glafles made by thofe of his '* own, every one accufed the Glafles made " elfewhere of disfiguring Objedls, and pre- ** fenting Black for White. Every one was ** ready to lend his Neighbour the Glafles he *' ufed, as the only true ones, which Ihew *' things as they are. " I then enquired of my Genius how long *' this Contell had been depending. Above *' fixteen hundred Years, faid he, in relation *' to the Subftance and Eflence. For the *' Divifion was not fo evident, at firfl: ; but " the matter may be traced ftill higher, in *' the firft regard. " I afked whether any one is accufed of " being the Author of this Divifion. Some, " replied he, attribute it to the Policy of the *' Prince of the Catacombs^ who is, they fay, *' at the bottom of this Affair, though he *' does not appear in it. It is thought his *' Defign was by this means to detain his ** Subjects in his Kingdom ; and, by amu- *' fing them with Difputes on the Book of *' Light, make them give over all Thoughts *' of thofe narrow Paths, which lead to the " Kingdom of Light. The fame Prince is *' fulpeded of having a confiderable hand in *' the fudden Diilemper with which the firft " Inhabitants of the Country of Light were " feizcd. Ti'he Philofopher the great ejl Cheat, 2 1 5 'feized, and of having brought them under ^' -his Dominion by his Stratagems. At leaft *' this is related as a Fadbin the Book which bears Teftimony of the Light. ^' But whatever becomes of this Queflion, '' the Policy afcribed to that Prince, produced " its intended Effed. Each Party, pretend- ing to be Partifans of Light, thought no more of quitting the Country : Each of ** them thought itfelf well fituated ; and, if any entertain'd an Idea of a more lumi- " nous Country, they immediately faid with- ^^ in themfelves, that this Light was relerved " only for another Life : that it was a rafh " Attempt to pretend to make their way to " it, while they fojourn'd in this Body ; in a " Body fo little difpofed to admit of Light : " that they could not face it without feeling *' great Pain : that without that Light, the " Kingdom of the Catacombs afforded e- ** nough ; and that they might, in all re- *' ipe6ts, remain there to advantage, be ac- ** commodated with all forts of Conveni- " ^nces ; after which, when they left thefe " Bodies, they fhould be received into the *' Kingdom of Light. " In this the moil oppofite Parties gene- '^ rally agree. The Conteft, however, ftill '* fubfifts, the Breach grows wider , and it '^ is affirmed that, befide the Divifion, which '^ reigns between the feveral Parties, each *' Party is as much divided within itfelf. '' Here 1:2x6 The World Unmajked j or^ ^^ Here I alked my G^«/«^, whether, among *' all the Inhabitants of this Kingdom, there ^* were none who endeavour' d a Re- union. *' Thofe only, faid he, who dare undertake -" to tread in the narrow Paths which lead to '' the Country of Light. How fo, faid I? •«'_ Doth that remove the Differences between '^«' the Parties ? You fliall know, replied he, ** how this comes to pafs. Whatever Di- ^' ilance there is from one Path to another at '*' firil, they come nearer together as the '*' Traveilers advance. It is obfervable, that *« feveral of thofe Paths meet, and become ^' one. Thus Men are re-united, who, at *** their firft fetting out, were at a great di- *' ilance one from another. '' What farther contributes to re-unite *' them, added he, is, that in proportion as '*' they approach the Light, and their Eyes *' become able to bear it, they are all illumi- '*' nated by the fame Light. The Diverfity *' of Lights, which occafions Divifion in the '*' Kingdom of the Catacombs^ having no place *' here, all Subjeds of Diipute ceafe. As *' they fee Objedls by the fame Light, they *' no longer differ in the judgment they form ** of them. " After all, we are told that fome Variety '^' in the manner of beholding things doth *' not divide them. Their chief concern is *' to proceed and walk toward the Light, " rather The Philofopher the greatejl Cheat. 2 17 ^' rather than take notice of the Objedls, they '' meet in their way. " But, faid I, what is it that makes this ^' Road fo difficult ? And why is it trod by " lb few ? Some Courage is required for that^ '' rephed my Genius \ on one hand, to place >' one's felf above all that may be thoughtx>r " faid by the Inhabitants of the Country ; iti " whofe Opinion thofe Roads are ufelefs, and " even dangerous : on the other, to bear all " the Pain, that weak Eyes may feel from "the Impreffions of Light 5 not to mention '« the Length and Difficulties of the Jour- ** ney. " 1 then afked, whether the Difficulties " were always the fame in this Road ; and ** whether fome had more to llruggle with *' than others. The Difficulties, faid he, *' vary ad infinitum^ according to the Dilpo- *' fition. Age and Courage of the Perfons. " The firft ftep, which is commonly the ^* mofl difficult, gives fome infinitely more " Pain than others. I defired to know the *^ Reafon of this ; and who fuffer'd moft on '' this occafion. Thofe faid he, whofe Indit '* poficion of Eyes is grown inveterate by *' Age, and who for that reafon muft fed *' more acute Pain from the Light. Another *^ thing that renders this firft Step fo dif- «' ficult to them, is, that they till then thought " themfelves in the Manfions of Light : they " had not obferved the Indi^ofition of their Vol. L L ^^ Eyes 2i8 The PTorld Ujimajked '^ or^ *« Eyes in regard to it ; and they muft be *' convinced of that, before they refolve on ** this firft Step. Great Numbers flop here, *' not being able even to permit themfelves ^* to be undeceived in that Point. <« Young P^ple have lefs difficulty in ** making this firfl Step, as their Indifpofi- «< tion in regard to the Light is lefs flrong, <« and as they did not imagine themfelves fo «* clear-fighted as the former. Speaking in ** general, continued he, fome Exceptions " are to be made. Each Age has Obftacles ** to furmount, which are peculiar to it ; and «' in every Age the Decifion is made by the ** Will. However, all things confider'd, ^' young People have the Advantage ; and *^ among them, fuch as have Courage, and *^ prefume leafl on their being enlighten'd. "How happens it, faid i, that among *' People, who believe themfelves in the <* Country of Light, fome think of leaving <* it, and going in quefl of another } " This commonly happens, anfwer'd my ** Genius^ when on reading the Book, which " bears Teflimony of the Light, fome open ** the VVickets to give themfelves Light, and « thus find that Light of a very different <« kind from what fhines in the Kingdom of *' the Catacoynhs : that the Book which bears ** the Title of Light, is written only to give '' Teftimony of it, and dirc6l Men to the " Country -^The Philofopher the greatejl Cheat, 21 9 '^ Country where it fhines. The fame Book • points out the little Paths, as the Roads « which others have taken to arrive there. •^ Thus they are at full liberty to determine '' whether they will take that Road, or re- •' main in the gloomy Regions. If they re- ^' folve on the latter, they are obliged to '« fhut the Wickets, to avoid being hurt by " the Rays, v/hich their Eyes are not able to " bear ; for you mull know that the Rays " of Light, which pafs through the Wickets, " give much more pain than what Ihines in « the little Paths. " But, replied I, is not the fame Light " the Source of both ? Yes, faid he ; but, " as it is more (Ireighten'd by the Wickets *« than by thofe Paths, and darts on fuch as *' reiide on the fame place, it ftrikes them " fo as to give them more pain than is felt *' by thofe whom it enlightens in the Paths^ *' and walk without fettling any where. " I then enquired of my Genius^ how they, *' who are unacquainted with the Book which ** bears teftimony of the Light, could, with- " out that Guide, find the Paths that lead " to it. " The Rays, faid he, which they receive at the Wickets, dired them to the fmall Paths \ then they begin to have fome ex- perience of the Light ; and underftand that it comes from another Country. W^hatever their Eyes fuffer from it at firll:, L 2 *' they 220 The WorUVnmaJked'y or^ ** they think it beautiful, and perceive, by a *^ Je ne^ffai quoi^ which is a Confequence of «* their Origin, that they were made for the <« Country, where it fhines. This Sentiment «' they have in common with all thofe, who *« have not increafed their Indifpofition by the «« continued Ufe of the coloured Glaffes, «' They then try to find fome Opening, «' through which they may make their way ^^ to that Light. While they are groping *» along, they difcover the little Paths, and '' attempt to tread in them ; and from that *' moment it is entirely in their own power *V to purfue their Journey. The fame Light *' ferving them as a Guide, and continually «' increafing, it is, I fay, entirely in their own *' power, if they will but bear the Fatigues " which are inseparable from fuch an At- «' tempt. *' Methinks, faid I, thofe, of whom you «' fpoke lad, more eafily come to a Refolu- '' tion of travelling toward the Country of " Light, than thofe in polTefTion of the *« Book, which bears teilimony of it. May ** it not thence be concluded, that the faid *' Book is become rather prejudicial than ad- '' vantageous to them ? '' It becomes prejudicial to thofe only, re- *' plied he, who pervert the Ufe of it ; but is *' infinitely advantageous to others. Jt ferves *' them as a Teilimony through their whole i^ Journey, by the Relation they difcover be- "• tween ^he Plilofopher the greatejl Cheat. 221 ** tween their own Steps: and the Tracks of ** the Prince and his MelTengers. It fup- ** ports and encourages them under thei^ <* Difficulties and Fatigues, and lets them *■' know the happy Lot referved for the end ** of their Journey. ••* Hence it appears that thofe, who are in ** pofleiTion of this Book, have a confiderable ** Advantage over thofe, who never heard of '' it -5 they have, at leall, more Encourage- ** ment and AfTiftance, and may thus un- *' ravel fuch Difficulties as prove inexplicable " to others. " As for thofe, to whom this Book be- *' comes prejudicial, they can blame none but " themfelves. This Book diredis them to " the Light, and points out the way to it . " fhews them the Foot-fteps of the Prince, and invites them to join him. This is the ufe of a Teifimony. Let us now fee how it is perverted, and made to ferve contrary ** ends. Under pretence of doing it more honour. Men divefl it of the Title of a 7V- ^^ Jiimony^ and call it the Light, Henca it is concluded that the gloomy Kingdom is well enlightened, that this Light is more " than fufficient, and that it would be un- neceffary to feek for any elfewhere. *' Here I afk'd my Genius^ whether the Prince of Light fends any frelh MefTenger to reform this Abufe ; or whether he gives L 3 '* himfelf 22 2 He JVorld XJnmq/ked ; or, «' himfelf no farther concern for the Inha- ^' bitants of the gloomy Country. '' It is thought, anfwer'd he, that he is flill equally concern' d for them ; but it is added, that it v/ould be unneceffary for him to fend Mefiengers ; becaufe the Peo- ple are in poffefTion of the Book which contains theTeilimony of the old MelTen- *^ gers : and, as the Prince doth nothing ufe- ** lefs, it is concluded he will fend no more. *' On that foot, faid I, if the Prince form.- *' ed a different Judgment of what may be *' ufeful or not fo, and thought proper to *' fend other MeiTengers, would they be *' treated as Impoftors, merely becaufe the *' Prince ought to do nothing ufelefs ? Yes, *' replied he ; if not by all the Inhabitants,, *^ at ieaft, by thofe who have already deter- •* mined that the Prince will fend none. *^ But, faid I, would not the way of Exa- *' mination take place in this cafe with feveral ** of the Inhabitants ? Perhaps it might, an- *« fwer'd he ; but there is reafon to believe, *^ that the different GlaiTes, through which *' great Numbers would fee them, would *' prevent their knowing them j and that *' only Hich as would fee with their own *' Eyes, and open the Wickets in order to *' receive Light, would be in a condition of «' knowing them, " I then afked my Genius y what is txhe ^^ Lot of thofe who obilinately refolve to ^* continue ^he Philofophef the great eft Cheat. 223 ^^ continue in the Kingdom of the Cata* " combs, " The moil horrible that can be imagin- *« ed, faid he. After fome days Diverfion, " allow' d them by the Prince, in order to ^^ amufe them, they are removed into ano- " ther Country belonging to the fame Prince, '^ where they feel the utmoft Effeds of his- " Vengeance. But what torments them moft, '' is, that the Glaifes and falfe Mirrours be- ing, then of no farther ufe, they fee them- felves, and are feen by others, as fo many Monilers. In a word, they fee all that the Obfcurity of the gloomy Kingdom had " hid from their Eyes ; and their Bones are " racked with acute Pains, which theTsLumb- " nefs, occafion'd by the Moiilure of thtr "' faid Country, had fufpended ; befiue ail " which, their Eyes, which could not bc-ar '• the Light, are here obliged to iiiffer a de- ** vouring Fire. In fliort, to compleat tlieif ** Mifery, they have only v/hat ihxy them- '^ felves chofe, and might have avoided.'' Here end the Memoirs of the African, Crito. This is a Fable as valuable as i^rc'^. ries ; we are content to be paid in fuch Coin, Erajlus. Philo. We accept of it as good Money ; but the Queflion will be, to which of us E- raftus willlend this Manufcript. L 4. Eraftus, 224- The World Vnmajked^^ or, Erajius. To end all Difputes, to neither of you. {Here Eraftus puts the Manufcrip into his Pocket,) It fhall return to the Place from whence it came •, and if you will take my advice, we will go home. DIALOGUE XVIII. Crito, Phil Oj aiid Er astus. PhiIo» T Hope Erajlus has brought the Ma- X nufcript with him. I wifhed him no good laft Night for refufmg it me. I wanted to take a fecond viev/ of feveral things. Erajlus. I thought you had been forfeited with Fables. Wliat would the World fay, ihould it be known that Philofophers, fuch as Crito and Philo^ amufe themfelves with reading or hearing Fables ^ Crito, You fee, Erajlus^ that Philo is a lit- tle childifh in that particular. And I own I have no lefs defire to fee the African^ s Nar- j^ative. Would you believe that, as much a Fable as it is, I find it refembles TrutLin fe- veral refpeds. Eraftus, That is furprifmg: Philo, You Philofophers can find Relations in things the mofl unlike. Eraftus, In reality, who wouM hav^ thought of looking for Truth in the Memoirs of a Necromancer befide Fortunatus^ told you this News ? Did they all Ipeak of the fame Scene ? Crito. No , there are other Scenes which wou'd be too long to relate : I had them from fome Ladies. Several People faid, they were furprized that Men of Parts like Crito and Philo, fhould give into fueh Reveries. I afk'd the firft, who made me this Com- pliment, if Ihe had read them. No, faid Ihe j hut I have heard enough of them to know their value. Among the reft, Mr. — a Gentleman of great Learning, v/as faying the other day, that this way of Writing was not to his tafte ; and befides, that he did not entertain thofe Notions. Another Gentleman, continued fhe, an Acquaintance of yours, who palTes for a Wit, faid, there were indeed fome good things in them ; but then there were many as filly. I have had it from others, who are Men of Erudition, that it is very evident the Author is a Reveur : that the Pieces are a heap of mere empty Words without Senfe. Judge now, whether I am not fufnciently inform'd oP ^he Phihfopher the greateji Cheat. 247 of the Contents of thefe Reveries^ and have not reafon to be furprized to fee ^hilo and you, give into them hand over head ? Let us wave this Subje6t, faid I, and talk of a thing that concerns you. You told me the other day, you defign'd to purchafe a va- luable Diamond ; I have one here that will pleafe you. Let me fee it, faid fhe. There is no neceffity of that, anfwer'd I ; firft give me leave to blindfold you. You are very pleafant, replied flie, in putting me on mak- ing a Purchafe of that Importance without ufmg my Eyes. You fhall form a Judg- ment of it by mine, faid I. Hold there, an- fwer'd Ihe j yours are too much prejudiced in favour of what you wou'd difpofe of. I then alked her, whether we fhould (land to the Judgment of the Gentlemen fhe had been mentioning. You do not imagine I will, faid fhe \ they underfband Jewels as little as V^iVj clo fev/ing and Ipinning. Once more I beg, I may be allow 'd the Ufe of my own Eyes. I a&ed her, whether ihe obferv'd this Con- du6t on all occafions. What, faid Ihe, do you think it reafonable, I ihould blindfold my felf, in order to borrow my Neighbour's Eyes } That is the faihion, replied I •, and, without going very far, I could produce you an Inftance of it. Here I look'd at her, and fmiled. M 4. I 248 The World Unmq/ked ', or, I underftand your Unluckinefs, faid fhe ; you would infmuate that I have judged of t\i& Reveries by the Eyes of others. You are fomewhat in the right ; but, in lliort, I confider'd them as learned Men, better able to judge of them than I. Why then, afked I, do you not depend on them for fetting the value on a Diamond? A pretty Qiieilion, anfwer'd the Lady ; they have not directed cheir Studies that way ; it wou'd be below Chem. Perhaps, replied I, it is not lefs be- low them to ftudy Reveries, I grant that> faid fhe ; but, after all, had the Queftion turned on what concerned me fo much as the Purchafe of a Diamond, I fhould not have fo blindly fubmitted to their Deter- mination. Do you think, faid I, it is more allowable to fabmit blindly to the Decifions of others,, in regard to the True and the Falfe^ and that you run no hazard in judging of them by the Sentiments of Men, who may commit a thoufand Miftakes ? You diflruft my Judg- ment in the Price of a Diamond, becaufe you apprehend I am prejudiced in favour of it. Do you fuppofe Prejudice finds no room a- mong the Learned ? I know they value them- felves on being free from it. Muft we take their word on this occafion ^ Are they fuffi- ciently acquainted with the bottom of their own Hearts, to give a diftind account of the true Caufe of their own Judgments ? That TChe Philofophir the greatefi Cheat. 249 That Science is peculiar to Reverks ; it is all pradical and experimental. Very much time is required for forming an Adept in it« It is extremely mortifying to Self-Love. If, replied fhe, by the Study of Reveries you underiiand the Knowledge of one's felf, or a long Study of one's own Heart ; I dare not undertake to alTure you that the Authors, whofe Opinions I have produced, are well yerfed in it. Their Studies, perhaps, are of a very different kind j they cannot take in fa many things at once. At that rate, anfwer'd I, we ought to be content with alking their Opinion of things in which they are con« Yerfant. Right, faid fhe % but if I am to take no notice of what I have heard faid concerning the Reveries^ I fhall not know what to think^ ©r fay of them v/hen they are mention'd* That is pity, anfwer'd I, Were I in your place, I fhould think and {peak of them what a. Man could think and fpeak of what he never faw. But, faid fhe, what if I fhould find my felf incapable of judging of them- after I had feen them ? "Why, then, replied ly you fhould give no judgment of them % but ingenuoully confeis your Incapacity. I never aded in this manner, faid fhe % and nothing feems to me more difficult. The Mind cannot bear to remain thus in fufpenfe : k -loves to declare itfelf by a Tes or a iVi? ; M.5 an4 250 Tfjc TForld lJnmaJked\ or^ and has ftill lefs inclination to let others ioz its Incapacity, or want of Judgment. We had a good deal more Difcourfe on Prejudice and the Humour of deciding, which, with feveral Perfons, fuppHes the Place of Knowledge. I afked her, for in- ftance, whether there was any demonflrative Argument in faying, with an air of AfTurance, This is not to my Tajie : I do not entertain thofe Notions : There are fome good things in them ', hut abundance of filly ones : They are a heap of Words void of Senfe P It mud be own'd this is convincing. Here fhe burft out into Laughter, and left me, afTuring me it was without Rancour. Erofius. I did not exped: Gazettes fo ma- terial. Philo. I think one Circumftance in the firft diverting 5 viz. that the Ladies, who at firft gave their opinion for examining the little Nicenes, could not bear to be Mt in polTef- fion of that Employment in particular. Cer- tainly fome Metamorphofis was wrought in their Tafles and Ideas. Eraflus, Metamorphofes of that kind are not uncommon. Men love to conceal them- felves in the Croud. Sentim.ents and Pafiions are introduced among them, the bare Names of which would be frightful. Refifting the Truth, not being able to al- low it entrance within us, employing all our Art in difguifmg the True^ and varnifhing over T^he Phihfopher the great eft Cheat. 251 over the Falfe^ as well as in rendring Perform- fufpecSted, whofe Uprightnefs and Sincerity" are troublefome ; this, in plain terms, is Envy^ Double Dealings Artifice^ and Malice. Take away the Words, the Reality gives no pain ; on the contrary, it affords more Relief than the contrary Qualities. Crito. Where is the Man who could view^ himfelf one Moment in this Pidure ? I doubt thoie who moil refemble it, will not be difpofed to know themfelves in it. -Erafius, If the Originals of fuch a Picture had courage enough to own it, they would foon ceafe to be like it. But the endeavours they ufe to conceal it from themfelves, ftrengthen a Doublenefs of Heart in them, which makes them impenetrable to Truth. In proportion as they ftifle the Sentiments which it produces in the Confcience, it be- comes more eafy for them to rejed: what may be offer'd without ; I mean, the Teilimony which Perfons in poffefllon of the fame Truth may bear of it. Crito, I remember that, among Philo*^ Cbjedions, which gave occafion to the Re- veries^ there was one which he will now find it difficult to folve. Philo. I underfland you, Crito, I was fa complaifant to Confcience, as to place to its account, not only Superftition and Fanati- cifin, but even the Spirit of Perfecution. I can now fay, in the point of View, in which M 6 I 2^2 The World TInmaJked\ or ^ I fee things, that nothing feems to me more oppofite. Erajius. Whence proceeds fo great a Change in the Point of View, Philo ? Have;, the mature Reflecflions, you have made oa the Subje6t, undeceived you I Philo, I have made no particular refledtion: on it fince. The truth is, at the firft glance^ I fee now things in a very different hght ; and perceive that I formerly took Black for White. Eraftus. You pafTed, however, for a Man of great Judgment. Philo, And I pretended to be fo v or ra- ther, was defirous of paiTing for fuch, with* put appearing to pretend to that Chara6ber,. The Word has an ill found ^ the more we pretend to Wit or Judgment, ih^ lefs we caiv bear being told fo. Crito, The Title of judimus is generall3ir efteem'd in the World. Eraftus. The Reality of it is very valuable 5.. but I doubt whether there are many capable of diflinguifhing thofe v/ho are really judi- cious, from thofe who have only the ap- pearance of being fo. Philo. A Man muft be judicious himfelf,. before he can determine who is or is not judicious. Eraftus, He muil be fo in a fuperiour de- gree : as in every Art, when the Value of a Work is to be determined, we chufe not W The Fhilofopher the great eft Cheat. 253: a fkilful Journey-man, but an Adept or Mafter. Crito. This is pradliled, when Arts are concerned ; but it is evident. Men think very differently on the Subjedt in queftion. The World is full of People, who would not pretend to claim the Charadler of judicious, and yet fet up for Judges of thofe who are fo. Erajlus, I would fain afk feveral Perlbns, who every moment pronounce this Man is more judicious than that, by what Rule they judge ? In Ihort, what is meant by be- ing judicious, and what by being more or lefsfo? Philo. It feems moft diiHcult to fettle the More and the Lefs. Crito. And yet, every one imagines him* felf capable of doing that.. Nothing is fo common as to hear it faid, this Author is more judicious than that. Erafius, On what is the Preference we give one to another commonly grounded I On a fecret Inclination to what pleafes us. mofl, to what contradids us leall ; on our Intereft or natural Propenlities j. not to fay our Prejudices, which, are often only the Con- fcquence of them. Fhilo, You here coniider Prejudice as a^ Confequence of Intereft and Inclination. I remember you- told us, not long ago, that there w^ere fome Perfons^ whole Prejudices- have- 254 7he IVorldUnmq/ked y c?\ have been formed by others, and thus are be- come invohintary. Eraftus, I faid, there are fome, whofe Pre- judices were become almoll infuperable by the difadvantageous Circumflances in which they were placed. But it doth not thence" follow, that all the Prejudices formed in us by others, before our Confent, are always in- voluntary. They certainly are fo at firfl j. but they afterwards become more or lefs vo- luntary, according as we have more or \^{^ the means of divefling ourfelves of them. Philo, Now I underftand you, dtax Eraftus^ You mean that thofe Prejudices, which at firft are only the refult of Education, often become^ at another time, the effect of PafTion and In- tereft ; becaufe entertain'd andltrengthen'dby them. If is certain, that mofb of our Prejudices would eafily vanilh, were they not rooted in fome hidden Intereft, The truth is. Prejudices do not pafs for what they really are with thofe who entertain them, but for found Ideas. In- tereft paiTes ilill lefs for Interefl, unlefs it be for an Intereft in^ eflablifhing Truth, and a liove of found Dcxftrine. Eraftus. We may fay of Prejudices and Interefb, what we juil now faid of the moft odious Paffions. If thofe who entertain them could call them by their proper Name, they would thus deprive them of their greateft Force : they would not be able to fubfill long, when once unmaflced. But Men make their pwn Chains, by bellowing ipecious Appella- tions 7'he PSilofopher the great efi Cheat, 255 ^ions and fine Colours on the Paffions ; and thus difguifingthem fo long, and confequently ftrengthening them, they cannot afterwards difengage themfelves from them^ Crito. It may always be truly laid, there- fore, that if a Man perfifts in Diforder, and in the Falfe^ it is becaufe he will not fee his own Situation : and that knowing his Situa- tion, is the firfl Step toward quitting it. Erajlus. It may likewife be truly faid, that falfe Judgments moft commonly proceed from the Falfe of the Will ; whence it follows, that thofe who are not yet acquainted with the Falfe of their own Will, and confequently dill remain in it, are not capable of forming a right Judgment, and fetting a value on things* Crito. If they are not capable of forming a right Judgment, they cannot be judicious. Philo, Ergo^ the firft Step torwards becom- ing judicious, is to know one is not io, Eraftus, And, as there are very few, who do not think themfelves judicious enough ; there are but very few in a condition of be- coming fo. Crito,. A Man, who Ihould imagine him- felf born a Mailer- Joiner, for example, would not be wilhng to pafs through the Clailes of Apprentice and Journeyman. Eraftus, I fear, that m.any, on quitting this Life, find themfelves divelled of the quality of Mailers in the Art of fetting a juft value on things -, and that the Apprentice- fliip, which they muil ferve in the other I World, 256 T[he World XJnmaJked-y or, \ World, will prove harder than it would have \ been in this. Crito, What do you thinlc,. Eraftus^ will be the nature of fuch an Apprentice (hip in i the other World ^ | Eraftus, The Letters, which I have pro- : mifed you, concerning the State of the Dead> ; will explain that matter to you better than I j can. In the mean time, we may form fome ' Conje6lure of what that Apprenticefhip wiU ! be, from the Ihiall Beginning of k which wc I experience here. Crito. Do you know that I was endeavour- ing to find out a fhorter way for acquiring a \ right Judgment, or becoming judicious, than | that of Uprightneis of Heart ? Methinks that ' way is too long. I perceive that the Heart can become upright only in proportion as it wvw i veils itfelf ; and this appears to me very mor- tifying. Self-Love would be pleafed with a j fhorter and more agreeable way. : Eraftus. Do you not know, Crito^ that Men ; have invented the Art of making it fo ? In- | Head of Itudying their own Hearts^ taking . | Biredbions from Confcience concerning the ] fecret Motives on which they a6b, viewing | diflindtly the Pretexts, with which they cover ! their Intentions ; in fhort, inftead of examin- \ xng the Principle of their Judgments, and en- | quiring what makes thern lean one way rather > j dian another ^Jnllead, I fay, of this long and \ mortitying i 7he Phihfopher the great eji Cheat. 257 mortifying way, they have abridged the whole, and made all eafy. " In order to acquire a right Judgment, ** there is no neceflity of Pradice ; Specula- " tion is fufEcient. By the former a Man " may acquire Uprightnefs of Heart : by the *' latter, that of the Mind. ThefetwoQua- *'• lities have no abfolute dependence one on " the other ; and, as there are Perfons, who " have an upright Heart, without thinking " juftly \ fo, on the other hand, there are " fome, who think juftly, without Upright- *' nefs of Heart. Ergo^ in order to become ** judicious, we have nothing to do with " Confcience, or ftudying the Motions of our *« Hearts." Crito, This is really the ufual Method of becoming judicious, or acquiring a right Judgment. This way of Reafoning would be generally received, was it not a little toa plainly worded. For who would venture to lay, in exprefs Terms, that a Man's Heart may be upright, though he doth not think juftly: and may think juftly, without having an upright Heart ? This Maxim has fome- what grating to the Ear ; and feveral who adopt the Subftance, would not bear the Form of it. Erajius, I know it is not cuPcomary to ex- prefs one's felf fo bluntly ; and I rather de-. fign'd to give you a pradical Language, than a diftbd and particular one, Crifa, 258 The World Unmajked > or^ Crito, Every one, who thinks himfelf ju- dicious, flatters himfelf at the fame time, with Uprightnefs of Heart ; and if Men were; obliged, in difcourfe, to give the preference to either of thofe Qualities, they certainly, would, without hefitation, beftow it on the latter. They would even acknowledge them- felves very imperfed: in regard to Juftnefs of Thought \ but as to the Heart, their Up- rightnefs is entire. Erafius. Are we to be furprized that the^ willingly give the preference to Uprightnefs of Heart, in Difcourfe? 'Tis becaufe they/ have nothing to do for acquiring it : they are already poflefs'd of it, and wifli their Mind as juft as their Heart is upright. Thus they proceed to perfed their Mind and Judgment,, with all poflible Application. Cri/e?. It Teems therefore, dear Eraflus^ that you may erafe out of the Reafoning, you have made or fuppofed, that fhocking Maxim ; That Juftnefs of Thought and Uprightnefs of Heart are feparable : and- inftead of it, ad- vance this \ That, though Juft-nefs of Thought and Uprightnefs of Heart are infeparable, as a Man is already in poiTeflion of the latter, his Bulinefs is not to labour to acquire it ; but to endeavour to perfe6l himfelf in the former. Eraftus, Certainly this Language is not fo harfh as the other \ and I readily agree to the Exchange. It is true, it fuppofes the thing in queftion ; but, after all, it is a charitable Suppofition,and there is no danger on that fide. Crlto, The Philofopher the greatejl Cheat, 259 Crito. But, would there be no danger, if this Suppofition fhould be fahe ? Eraftus. All the danger would be, that c^ leaving this Life, thofe, who had falfely ima- gin'd themfelves upright of Heart, would have no lefs to difcount than the Man we mentioned jufh now ; or rather, their Cafe would be exadlly the fame •, becaufe it is de- cided, that Jullnefs of Thought and Upright- nefs of Heart are infeparable. Philo, This Maxim will certainly pafs for an eftablifhed one ; but not fo well eftablifh- ed that no farther Care is to be taken or any other. Steps to be made, for acquiring Juilnefs of Thought, than for attaining to Uprightnefs of Heart. It will be faid, the Application or Labour by which the Judgment is formed, is of^ thing ; and the Condudl:, by which a Man ftrives to reform his Heart, another. One is fpeculative, the other pradical. Eraftus. This partly comes up to the Rea- foning, which I offer'd. This Proportion is more fpecious than the Maxim which Crito thought Ihocking. Crito. It might be material to enquire into it a httle. Eraftus. In the mean while, we had better enquire, whether it is not time to decamp, Crito. I would not willingly enquire too nicely into that Point ; perhaps we may find V7e have not a moment to lofe. However,. we 26o The World Vnmajked\ or^ we have one Expedient for fetting our Minds at eafe \ each of us may put his Watch back three quarters of an Hour \ and thus wefhall have time before us. Thilo, This it is to be fertile in Expedi- ents. Eraftus. If you chufe to reft in Ilkifion, I leave you all the Pleafure it can give you. Crito, It can afford none, if you will not bear us company ; and I perceive the Pleafure of going with you will get the better of that of deceiving ourfelves. I wifh it was al- ways fo. DIALOGUE XX. Crito, Philo, and Erastus. Crito, WJ^^^^ yo^^ think I have found, V V ^" ^^^ Necromancer* s Fable^^an Explanation of the Propofition, which we wanted to be examined lail night ? Eraftus, Dear Philo^ you every day make unexpedled Difcoveries ; and I perceive that, in return for the Title of ProfeiTor of Reve- ries^ which you have conferr'd on me, I ought to grant you that of ProfeiTor of Fables. Crito, I efteem it a great Honour ; and Philo is required to refped me in that Qua- lity. Phik. The Philofopher the great ejl Cheat. 261 Thilo. I will fo, when Mr. ProfefTor has given us frelh Proofs of his Art. We are ready to hear him. Crito. I take it for granted, you will ex- cufe the preliminary Difcourfes ufed in entring on fuch an Office. I have not had time to prepare myfeif ; and befides, they would tire you. " To come to the Propofition, which we *' undertake to examine, by an Example '' taken from our Fable, it will be proper '* that the Scholar, who brought it on the " Carpet, fhould repeat it. You, the firft ; ^' What is the Propofition to be explain'd " to-day \'^ Philo, Whether the Method taken for form' ing the Mind or Judgment^ is different from that employed for reforming the Heart ? Crito. " In the prefent Queftion, the *' Heart and theWill are fynonymous Terms. " We fhall employ the latter, as more pro- " per for explaining things. Tell me ; " When People undertake to judge of the *' Difpoiition of a Country, to meafure with *' their Eyes in a comparative way, the greater " or lefs Extent of the Fields, Vineyards, *' Meadows, Gardens, ^c, in order to per- '' form this well, is not one Place or Situation *' more advantageous than another? Philo. '' Yes. Crito. " Let us fuppofe two Perfons have *' the fame Defign j that one of them is on " the 262 The World TJnmaJked^ or^ ^' the level Ground of the faid Country, and " the other Hands on a Hill \ which of the *' two Situations is more advantageous ? Fhilo, « Thatof theTopof theHill. Crito, ^' Tn order to begin to go up this *' Hill, muft not the Perfon have a Will to « doit? Philo, " Certainly. Crito, " And ought he not like wife to have one for continuing his Journey ? Fhilo, *' Yes. Crito, " The Will then muft be concern'd ** through the whole Journey* Thilo, " Without doubt. , Onto, " And are not the Eyes alfo con- *' cern'd all the way ? Fhilo, " They are. Crito. " Can they difcover and difcern Ob- ** je6ls as diftindlly at the foot of the Hill, as *' toward the top ? Thilo. " No. Crito, '' When the Perfon in queftion has *' reached the Summit of the Hill, are not *' the Eyes commanded by the Will to turn " more or lefs on this or that fide ; to vievy " fuch and fuch Objects lefs or more .^ Fhilo. " Yes. Crito, " Is it in the power of the Will to '' make thofe who have walk'd only fome " Steps, difcover all it can make them fee, " who have advanced three -quarters of the *' way ? Thilo, The Philofopher the greatejl Cheat. 26 3 Philo. " No. Crito^ " What Expedient does the Will " employ for putting the Eyes in a condition *' of difcovering an Extent of Country ? Philo. " That of making the Man walk. Crito. " Do you not thence conclude, that, " in proportion as this Man goes on, he dif- *' cov^ers a larger Extent of Country ; and is " thus put in a condition of forming a better '' Judgment of Objects ? Philo. " Without doubt. Crito, " Can you prove that, by any Cir- " cumflanc.-^ taken from the Necromancer'^ *' Narrative } Philo, " Becaufe the Light increafes, as « People advance in the Httle Paths, toward the Country of Light. Crito » " To leave the Figure at prefent % " What is here meant by the Eyes, or the ** Faculty of feeing ? Philo, " The Underflanding. Crito. " What is meant by the way to be *' taken, for enabling the Eyes to difcern ** Objefe ? Philo, " The Steps of the Will. Crito. *' Whither do thofe Steps tend ? Philo. " Toward univerfal Truth. Crito. " In v/hat do they confift ? Philo, " In complying with and obeying *' all the Di6tates of Truth, deliver'd either " by the Language of Confcience or that of *^ right Reafon. Crito. 264 ^h^ World Vnmajkedr, or^ Crito. '* Will not one, who takes Confci- ** ence and right Reafon for his Guides, be- *' come judicious ? Thilo, '' Very judicious. Crito, " Here then is a Demonftration of *' our Propofition ; that only one way is to *' be taken, and the fame Steps are to be ** made, for acquiring, at the fame time, *' both Uprightnefs of Heart and Juftnefs of « Thought." Thilo. No Objection can be offer'd, and Mr. Profeflbr is duly inflalled ; this Cate- chifm is better than a preliminary Difcourfe. Erajius. I expeded Mr. ProfeiTor would have examin'd me in my turn ; and was ftu- dying for an Anfwer. Crito. Is it proper that Mr. Profeflbr of Reveries fhould appear here as a Scholar ? Erajius, Why not, dear Crito? A Man may be a Profeflbr in one Science, and but a very young Scholar in another. Crito. I yield, Erajius : I underfland that were there ProfefTors in the mechanical Arts, a Man might be Profeffor in Clock- making, who would be but a young Scholar in the Art of Shoe-making. Eraftus. You thence conclude, no doubt, that you v/ould not apply to a Shoe-maker to know the Value of a Clock. Crito. Neither would I apply to a Clock- maker to know the Value of a Shoe. i Philo.A "The Philofopher the greatejl Cheat. 265 Philo. Now you talk of fetting a value on- things, or being judicious, I recolledl what gave us occafion to talk on that Subjedl yef- terday. It was the Remembrance of a judi- cious Obje6lion, I had formerly madeagainft the Authority of Confcience ; I had been civil enough to place the Spirit of Perfecution to its account ; not to mention Superftition and Fanaticifm. At prefent I have a difficulty to perfuade myfelf it could ever come into my head ; particularly as to what regards the Spirit of Perfecution. Erafius, The different Point of View, in which you at prefent behold Objedls, fhews you have changed your Place. The Will has made fome progrefs within you toward Truth. Are you to be furprized that your Judgment is correded by Truth, in proportion to the ^ Reformation carried on in your Will by the fame Truth ? Your own Experience is a ftrong Confirmation of what Mr, Profeffor has been faying. Crito. It is not lefs fo of what Erajlus de- mon ftrated to us the other day, concerning the Diftindlion and Relation between Confci- ence and right Reafon. Philo, I hardly remember it. Crito, The Subflance of it was, That the Bufmefs of Confcience in Man is to endeavour to make him upright ; in order to perform that,, it renders him fenfihle of his Falfe, and Vol. I, N makes 366 T^heWorldUnmaJked'y or^ makes him perceive the Falfe of his Will he- fore it lets him fee theYdXk, of his Ideas, Philo, Now I have it ; and, without go- ing very far for an Infiance, I find one in what has befallen myfelf. When I magni- fied in my Imagination the pernicious EfFeds refulting from obeying Confcience, the Falfe of my Will was the Spring, that put Rea- foning and Imagination into motion, in order to give me an indifferent Opinion of a Me- thod, which it was unwilling to purfue. The Queen * had obtained the Votes of her Par- liament, and then the Parliament demon- ftrated, by their Council, what fhe wifhed to . be perfuaded of. Erajlus. It is certain that the Will has Council well formed to its Humour. Paffion^ Intereji, Imagination and Prejudice may be confider'd as Chamber-Council, who furnilh Reafoning^ the pleading Council, with Notes. This Council, provided with fo many Pieces, cannot fail of perfuading her Ladyfhip, the Will, or rather of making her believe fhe is perfuaded. Crito. Our Necromancer^ without doubt, defigned to exprefs thofe different Advocates or their Memoirs, by the different Colours of the Glaffes. Erajlus. That may be ; ^nd when he tells us that mofl of the Manufaclurers of the Country are employ'd in making thofe Glaffes, * See the Eighteenth Dialogue. ne Phihfopher the greateji Cheat. 267 GiafTes, there is perhaps fomething real in what he fays. Criio, Without leaving Europe, it appears that this Manufadure is univerfal. It is not rank'd among the mechanical Arts ; it is fo highly dignified, that even Princes take a pride in making ilich GiafTes. All, who have any degree of Superiority over others, think they have a right to furnilh their Infe* riours with them of their own making. Purfuant to this Right, Princes and Magi- ft rates require their Subjedts to take them in Civil or Political Affairs, and fometimes even in what regards Religion. Prelates and ali Ecclefiaflics in general require the Laity to deal with them for this fort of Goods. Hence it is eafy to guefs that Mailers, Pre- ceptors, Csff. furnifh their Difciples or Scho- lars with them. The fame may be faid of Parents in regard to their Children ; in fhort, all who have any afcendant over others, may oblige them to take GiafTes of their making, Eraftus. Among the Qualities proper for giving an afcendant, Wealth and Titles of Honour are not the leafl confiderable. Is a Man in a condition of advancing the Fortune of others, his GlalTes immediately come into vogue ; he reafons juftly. He approves of a new Book, every one is for buying it, befora he knows what it contains. Crito. The fame EfTe<5t is produced by a great Reputation for Learning ; but, after all, N 2 Wealth, 268 The World Unmajked y or. Wealth, Titles, and Reputation have an afcen- dant over the generality of Mankind, only by their relation to the Chamber-Council, or the Notes prepared by them. \ Prejudice produces a Piece on the univerfal Reputation of fome great Man : Interefi produces feveral on the Advantages which may accrue from his Approbation : Imagi- nation is a kind of Microfcope for fhewing all his fine Qualities ; and the Pqffions are fufficiently juftifiedJDy the unanimous Votes of the other Counfellors. - But, all things rightly confider'd, it wiH appear that this Gentleman, fo famous for his Merit, his Rank, his Wealth, his great Ge- nius, i^c: was miftaken when he imagined he had an afcendant over the Minds of his Neighbours •, his Merit was no more than a Pretext for putting in play the PafTions, Pre- judice and Self-intereft of his Admirers. Eraftus. Could not the fame Council fhew the other fide of the Medal, according to the Turn given by Mr. Interejl, firfl Chamber- Council ? Crito, .Npthing more eafy. Suppofing the famePerfon an Antagonift, Prejudice imme- diately draws up a Memorial, fetting forth that People of Merit are difabufed in regard to their Efteem-for him. Imagination^ in qua- lity of a Microfcope, places to view Faults ^q much more xonfiderable as they were be- fore imperceptible, huereji and the Pajftons unite The Philofopher the great eji Cheat. 269 unite in compofing Pieces of the utmoft force ; which will admit of no Anfwer. The pleadmg Couniellor has nothing to dobutto work them up,- and give them a new luftre with his Rhetoric and Eloquence. Erafius. At that rate, would not the fame Perfon appear on one fide of the Medal in the form of a Hero, and on the other in that of a Devil ? Thilo. I imagine that ne lar a I F^rCons^ who fiiould know that Man only by thefe oppofite Reprefentations, would be very much puzzled to determine which of the two was moll like him. Crito. I farther imagine that neutral Per- fons, fuppoiing them judrcious^, would not undertake to determine which Piece came nearefb to an Original, unknown to them. They might indeed form a Judgment on the Report of others j but then they ought to be well affured that none of the Counfellors is concerned in the Affair. Even fuppofing thofe, with whom they deal, too honeft to receive Pieces drawn up by Inter &ft and the PaJJions^ would they be guarded againll tak- ing thofe compofed by Prejudice ? Erafius, Honeft Men of that turn of Mind are as fcarce and valuable as the neutral Peo- ple, who are to diftinguiih them. Rather let us fay, that Men of this fort are the only Perfons capable of being truly neutral. N 3 Could 270 Hoe World XJnmaJkedh or^ \ Could the Heart be laid open, we iliould | fee that Men incline to one or the other fide^ \ only by their x^ffinity to thofe feveral Coun- ; fellors, and the Memorials they receive from- ; them. Even good Men are not exempt from : .this Frailty in a certain degree ; and if they are left fubjed: to it than the generality of ; Mankind, it is only becaufe they are better | acquainted with themfelves in that point, or , have a greater Diffidence in regard to the fe- ; cret Springs, which the Pajfions or Prejudise \ may put into motion. How many Men, in \ general, pretend to a Neutrality, who have | not the Shadow or even Idea of it .? ■ Philo, Methinks the Idea of Neutrality \ ought to fuppofe that of Uprightnefi. j Eraftus. It is perhaps Uprightnefs itfelf in ! the moft eminent degree. I Ipeali of an en- tire and univerfal Neutrality^ almoft as hard H to be found among Men, as the Phenix in its • kind ; for as to certain particular Neutralities y \ they are to be rank'd in another Clafs ; and | k is eafy to meet with ibme of that kind in.] certain Cafes, where the Memorials of the] Counfellors could not be admitted. Not to | §)eak of this fort, which is of no great value ;. j true Neutrality ought to have an infinity of ^ degrees : its Apprenticefhip is long : the moft 1 real is that which makes us moft fenfible .pfl the difficulty of attaining it. | Philo, JV^«^r<3/i/)' isnot lefsefteem'din thel World than the quality oi judicious ; I ftiouldl imagine. ^he Philofopher the greateft Cheat. 271 imagine, that, taking the matter right, one is not very different from the other. Eraftus. The feveral Names given to what- ever is good and beautiful, are univerfally efteemed. Never any Man pretended to difapprove of Good as fuch, nor approve of Eml^ as Evil, We are induced to rejedt Gocd^ and receive EviU only by the different Cdours, with which each of them is difguifed. But while Men openly rejedt the Reality of Good^ they preferve the Name of it with the utmofl Jealoufy, frequently appearing in the oppofite Parties, has given being to Wars of all kinds. Some have been carried on, under pretence of maintaining Truth : others under that of doing Juilice ; and Right has always been 011 both fides. In a word, from the greateft States down to the moil diminutive, that is, each private Family, Diviiion has been jufti- fied by the fpecious Names of Truths Equity^ Rights &c. Words well worth preferving. And as Men of Penetration have been ve- ry fenfible that in order to diftinguifh what is jufl, right, equitable, &fr. a Perfon ought to be judicious ; they have exprefs'd all the Efteem for that Appellation, which it de- ferves ; every one reproaching his Adverfaries ^ith not being able to diftinguifh the Truey the Righi^ the Jujl^ dec, becaufe they are not judicious, N 4. And 272 . ^eWorld XJnmaJked\ cr^ And, as others, ftill more penetrating, have difcovered that it is impofllble to ht ju- dicious without being Neuter ; Neutrality has been canonized. Every one values himfelf on that Difpofition j and at the fame time charges all of the oppofite Party with being flrangers to it. In fhort, when Terms only are in queflion, Men are paffionately fond of the Truey the Jufi^ tht Equitable, Do not tell them of Ferfons who are prejudiced, ob- ftinate, partial, &f^. In order ta become judi- €iouSy fay they, a Man muft be perfe^ly Neuter, This Language is common j but the Reality not fb. Philo, I fhould think real Neutrality can never take place, while Intereft has a Voice in the Judgments we form ; becaufe Neutra- lity is the fame as the Equilibrium ; and the flighteft Intereft wou'd be able to turn the Scale. Erafius. Judge therefore, dear Philo^ how far we have to travel in the Knowledge of ourfelves, before we can be in a condition to judge rightly, or give Things their juft Va- lue 5 fmce all right Judgment is founded on Neutrality or an Equilibrium^ and this Equili- brium is formed only in proportion as the Heart is wean'd from the Paflions and all private Intereft. Crito, At that rate, who will pretend to be perfeftly Neuter ? liot Crito, Erafius, The Philofopher th ^greateft Cheat. 27 J Erajlus, Some time ago, Pbilo wou'd not have failed of applying that Gharader to- Erajlus. Philo. I fhould be very cautious of doing it now. I have fufFer'd too much on the like Occafions. Befides, to tell you the truth, I cannot be fo generous, as 1 once was, in be- flowing Perfe6lions or heroical Qualities. I then gave them away, without any trouble to myfelf ; at prefent I fhould be apprehenfive of injuring Truth by my Liberality. Eraftus, You make me a Compliment, which wou'd not go down with ail the World. Where wou'd be the danger, Fhilo^ in your beftowing on me fom.e Qualities which I have not, at the Expence of Truth ? Fhilo. You will oblige me to fpeak, Eraf- tus, But, to let you fee, I have not fo foon forgot my LeflTon, I anfwer, that it would be dangerous both for you and for me, A word to the wife. Eraftus, This comes of not rightly under- Handing one's own Intereft. 1 have given you Leifons, which you turn againfl me, by sfteeming. me lefs than you wou'd otherwife have done. Were it not for that, you wou'd have given me ibme Qualities, v/hich I muil now be content to want. You wou'd have made mt judicious^ and confequently entirely Neuter, It is true i after you had befcow'd that Quality on me, it v/ou'd have been in your N 5 ^power 274 "TbeWorldTTnmaJkeS^ or\. power to divefl me of it again ; I fliould' \ .have lain at your mercy in that point-, but,. ; in the mean time, I ihould have been in pof- ' feflion of fomething. Thilo, That is fufficient for fetting a Value \ on the advantageous Opinion others may en- ' tertain of us. Crito, You may lay what you pleafe, P>^/- I lo \ and as much a Lawyer as you are, you- \ will make no great progrefs in difabufing Men j in that point. They are relblved to pafs for \ Perfons of Merit, for Perfons of an upright. 1 Heart, and ajuft way of Thinking. Whe- \ ther they are really fo or no, is not the quef- \ don. It is always good to fuppofe they are,, - { A good Reputation can do no harm \ {q much the worfe for them., if they do not de- i ferve the Charadler , they muft endeavour to - I make it their due. \ Erqftus. *Tis pity I did not learn this Lef- | fon fooner ; you wou'd then have had more j advantageous Notions of me. I ought indeed ! to have endeavour'd to deierve them. But \ what Art is here underllood ? What I wou'd ; fain learn, is, perhaps, a compendious Art, j calculated forfaving me much trouble. It | wou'd be worth while to be acquainted with . \ 3t : But we will referve the Explication of it : for to-morrow. j i Tbel^hilofopher the greatefi Cheat. 275' DIALOGUE XXI. Crito, Philo, ^/^JErastus. Eraftiis. TT 7 ILL Crito be pleafed to tell VV ^^s, what is the Art, by which a Man may endeavour to merit the good Reputation, he has already acquired, without deferving it ? ' Crito, Before I pretend to inil:ru6t you in that Art, I ought to be well verfed in it my- {tii\ and as I borrowed what I faid of it yef- terday from a certain Perfon, I thought I ousfht to have recourfe to the fame Author for the Explication. With that view, I went to him early this Morning \ and the Conver- fation turned of itfelf on the Point in queflicn. Pie repeated his former Arguments ; I at- prefent wave the Repetition of them. I begg'd of him to explain what he meant hy thofe Words, Endearoouring to merit the good Reputation^ one had already acquired^ without deferving it. He told me, it was labouring to acquire Uprightnefs of Pleart and a juil v/ay of Thinking. I then afked him, whe- ther he looked on this asr the Work of a few days ? Whereupon he replied, that, on the contrary, he was of opinion it wou'd require jnuch Time. The Man in queftion, then, faid I, will find it a laborious Tafk to merit theReputa- tion^ - which he has acquired without deferv- N 6 ing ^ 276 7he World XJnmaJked ', or, ing it; or, to fpeak more properly, which he has uliirped ; for all unjult Pofleffions are really fo many Ufiirpations. He did not dif- agree with me. Thereupon I afked him, whether the leaft Degree of Uprightnefs doth not require us to reftore what we polTefs unjuftly ? A pleafant Queftion ! faid he. That is the firft ftep to- wards it. Which, continued I, is reckoned the greater Good in the World ; the Repu- tation of Integrity and Judgment, or the PofTefTion of fome hundreds ofPifloles ? Caa any Man make the Comparifon ? faid he. None but thofe, who are Slaves to Avarice, are capable of giving the Pifloles the prefe- rence. Would you not, replied I,, look on a Man, who fliould unjuftly pofTefs an hundred Lauis- d'Ors^ and refufe to make reftitution, as one void of Uprightnefs .? Is that a Queftion I faid he. How then, aflced I, ought he to be called, v/hoftiould unjuftly poftefs the Re- putation of an upright and judicious Man^ without being willing to part with it ? Would you ftyle him juft or unjuft ? Unjuft, re- plied he. Is Injuftice a Good, or an Evil ? faid L He readily pronounced it an Evil. Is not what is an Evil, hurtful .^^ replied I. Very hurtful, continued he. Agree with me then, anfwer'd I, that a good Reputation,, unjuftly acquired,, ma^ h^e kurtfulV TIjc Phtlofopher the greatefl Cheat. 277 hurtful ; an4 that if we are obliged to endiea- vour to deferve k, we ought to begin with^ as much as in us lies^ thofe whom w.e may have deceived by falfe Appearances. Here my Gentleman had nothing to an- fwer J and was obliged to own that a Repu- tation^ eftablifhed on the Falfe^ cou'd not be good. However, to have fomething to fay, he addedj, that feveral wou'd not underftand how to go ta work in this Affair of difabuf- ing the Public ; they wou'd enquire whether they were to make Proclamation, &c. I obferved to him, that this Objedlion car- ried us a httle out of the Queftion, which was, Whether a Reputation eftahlijhed on the Falfe, ought to be conftder^d as a Good or not ? The Bufmefs at prefent is rather to know what we are to think, than what we are to do^ But as a different way of Thinking muft ne^ cellarily have an iBfluence over the Condudt, It is natural that the Language ihould favour of it •, and that a Man, for example, whofe Maxims have impofed on others, fhould dif^- abufe them. Uprightnefs produces a Love for Truth* As foon as a Man loves Truth, he loves it both in regard to himfelf and his Neighbour ; and is thereby obliged to- difabufe him of all the Falfe he may have occafioned in his Ideas, and even in his Condud:. Here we were in-^ terrupted, and the Difcourfe ended. Erafiusl 578" The World Unmq/ked'y or^ Erajlus, I hate thofe Impertinents, Crito ; methinks you were going on finely. There is hardly any Subje<5l on which Men commit^ more miftakes, than that of Reputation, well^ or ill acquired ; though it be grounded on^ the Falfe^ it is^ Hill good in their Opinion. They do not obferve that they thus call an^ unjufl Thing a Good, bccaufe they are un- ^quainted with the clofe Relation between^ the Fdfe and the Vnjufi^ as likewife between Uprightnefs and 'Truth. Crito: Here is a Remark to be made. Re- proach a Man with confidering an unjuil Thing as a Good, he will deny the Charge with fome indignation. Give the Affair an- other turn,, and afk him whether he doth not- feek to be eileem'd more than he deferves, be will own he does ; for Men do not com- prehend that whatever is founded on the Balfe is unjufl, and that whatever is unjult- derives its Origin from the Falfe, Philo. I fhould like to fee that Thefis ex- plained ; that is a Tafk for a ProfefTor. Crito. Do you.dire6lyourDilcourfe to Cri- to ? I beg you will be pleafed to remember, he is only ProfefTor of Fables:; and that a Thefis of this nature ought to fall under the Cognizance of Mr. ProfefTor of Reveries, It was to him I propofed it •, and I mufl con- fefs I deferve to be laughed at for flarting a Thefis, which I am incapable of explaining :, thoroughly. ^je Philofopher the great ell Cheat. 279? Erafttis. No doubt, you lend the Ball back> to me. Take notice that it is not the bufi- nefs of a ReveiiVy gravely to undertake the Explanation of a Fropofitiort. Should he attempt that Talk, he wouM acquit himfelf of it much like the A fs with the Dodlor^s Cap. Crito, I think, however, that this Reveur fometimes manages a Subjed pretty well. Eraftus, If fo, it is certainly by chance. He never learnt the Art of Reafoning : he is a Stranger to all Method ; and it is not with- out reaion that he is accufed of being no Lo- gician. Philo, You are one, however, Eraftus y. juft as thofe who have never learnt to fence,., know ho¥/ to ufe their Swords on occafion, . Methinks, though you have not learnt the Art of Realbning, you underftand how to > handle an Argument. Eraftus, Do you thinks PMj7, my Argu- ments, . when taken to pieces and reduced to^ Form, are always the moft jufl ? I -do not > offer them as iuch, I advife you. to be- on your guard. I perceive this Compliment doth : not hit your Tafte; and that you would afk. me where fomething of Certainty may be- found. Fhilo. You enter into my Thoughts, Eraf^ tus ; and I know fome, who, on hearing you^ talk in this manner, wou^d believe you iw. great danger of falling into an Error. If, fay they^ you are not affured that your beft Argu-- ments;» 280 7he World Ufimajked 'y or^ meats are free from Miftakes, how cait you be certain of having difcover'd the Truth by fuch Arguments ? Eraftus. This might be a proper Qiieftion, did I make that ufe of Reafoning which they imagine. I Ihould call this, putting the Cart before the Horfer In natural Things, we realbn on what we fee and perceive *, but do not fee or perceive the Confequenees of fuch Reafoning. Thus, for example, the bare Senfe of Smelling informs me, there are Pinks and Tuberoies in this Parterre. I fee them at one glance of the Eye. I then reafon on , what I fee and fmell •, thence I judge of their different Qualities, of the Seafon when they w^re planted, of the Manner in which they have been cultivated,. and how long they may continue. In the fame manner I reafon, when I wou'd- unfold a Truth, of which an Attention !jo right Reafon has given me a glimpfe ; not with a View of determining by Argument, concerning the Di6lates of right Reafon. Hence it is^ eafy to difcover the differenee between Reafoning. and right Reafon. Right Reafon ought to be thft Principle of Reafon- ing ; but Reafoning can never be the Principle of right Reafon. : becaufe to make a« Argu- ment juft, it muft be eftabUlhed on the right Rule^ without which it never will be right. If f:^^ all Reafoning independant of the fame Rule The Philofopher the great ejl Cheat. 281 Rule is falfe. If it is falfe, how can it kad to what is true, or ferve as a Principle to right Reafon ? Philo. May it not be faid that the multi- tude of contrary Arguments, with which the World is over-run, comes from the fame Source ? Men have undertaken to make their way to right Reafon by arguing, inftead of taking right Reafon for the Principle of their iirguments. Hence it is, that, in oppofite Parties, thofe who are mod dextrous in the Art of Reafbn- ing, have only made the Divifion wider; every one chufes fome particular way of Rea- Zoning, for his Principle, which ferves as a Foundation to an Infinity of others. Eraftus. At the fame time, every one pre* tends that right Reafon is the only Principle of his Reafoning ; this is evident from Expe- rience. What is One^ cannot occafion Divr- fion : but what is One^ is Simple ; and right Reafon is but little known in its Simplicity, which is the Eflence of it 5 and by that alone it is invariably right, and exempt from all Contrariety and Miftakes. In a word, Ihould it ceafe to be fimple, it wou'd no longer be right Reafon. Philo. And that, if I am not miftaken, becaufe primitive Truth is fimple, and right Reafon is only a Ray or Emanation of that Truth. Crito. Srfz The World Unmajked\, ofy Crito. If right Reafon is fimple, it is ««/- *verfal\ li univerfal^ all Men ought to have a right or be in a condition to confult it. Eraftus. Alt Men have a right to confult right Reafon ; but very few have the Difpo- fitions reqoifite for fo doing. 'Neutrality or an Equilibrium is the Bafis of it : This Equi- Uhriuwi is formed only by the Uprightnefs of the Will, a freedom from Paflion and Preju- dice which turn'd the Scale on their fide. Before the Will can be free from the Paf- -fions, and Prejudices to which^ it is a Have, it muft feel the Power they have over it; In order to perceive that, it muft allow Coi3- feience to ipeak> to mnveil its hidden Motives,- and lay open its moft iecret Intentions. This is the Bufinefs of Confcience, which correds the Falfe of the Will only by fliewing. it y and the Will becomes' upright only, fc^ far as it confents to fee xh-^t Falfe ftich as it is^, and no longer feeks for pretences to juftify it. This is the firft Step the Will makes in Uprightnefs, it thus- enters the beginning of the Equilibrium \ and though that cannot be complete fo long as Prejudice and FalTion fubfift, it takes place, in Ibme degreCy,when the Will miftrufts their Suggeftions, andre^ fufes to liften to them. This beginning of an Equilibrium enables' us, in fome meafure, to hear the Didates of right Reafon 5 and the Language of right Real on- \the Philofopher the gr eat ejl Cheat, s8 3 Reafon takes place in proportion, as that of Prejudice, Intereft andPallion lofes ground. When the latter is ever fo little lillen'd to,, it, by its Diffufion and Multiplicity, produces- a Noile and an Emotion, which fills the whole Capacity of the Underftanding ; fo that it can. no longer diftinguifh the fimple Language o£ right Reafon. If we pretend to form an Ar- gument, while in iueh a Difpofition, it will^ be raifed on die Language of Paffion, Prej«- dice or Self-Intereft % and how Ipecious foevcr it may appear^ it can never be juft. The Conclufion is eafy ^ that an Argument- is mor€ or lefs jufV, as the Will is more or lefs upright. Crito, It may likewife be concluded, that^„ before a Man can reafon juflly, he mull be willing to be thoroughly acquainted with his ,mofl: fecret Intentions,, and ihs. moft hidden ^ Springs of the Judgments he forms. Eraftus, And what can penetrate through fo many Covers ? Shall it be Reafoning ? But they are made by Reafoning itfelf, with the Colours it gives to Illufion. We have already feen that Reafon can be juft only in propor- tion as the Doublings of the Heart are un- folded. How fhall we reconcile this ? I wou'd fain know whether the Difcovery of our mofl fecret Intentions rs to be effeded by a jufl, or by a falfe way of Reafoning. l£ . w^ill be replied, that this mufb be performed by juftReafoning. But, then, how can it be jufl, if a Man is unacquainted with the fecret Springs that . may. 284 ^he World lJnmaJked\ or, may form it ; or with the Pretexts drawn over his Intentions, in order to drefs them up in fine Colours ? At that rate, it muft be faid that Reafoning ought to be juft, before it can poflibly be fo. Philo, This is an Explanation of what was laid in iht Letters on Confcience, concerning the Authority it ought to be allow'd over Reafoning ; and fhews that that Authority doth not abolifli the due ufe of Reafoning, much lefs that of right Reafon. Crito, Might not this likewife explain the [Paradox, almoft univerfally receiv'd in the . World ? I fpeak of the different Manners in which Men reafon, where their own Interefl ;is not concerned, and where Prejudice and Interefl may have fome fhare. In this point, thofe who are befl verfed in the Art of exa*^ Reafoning, differ fo much from themfelves, that one cannot be enough furprized at it. Erqftus. This indeed is the Knot of the Queflion. It cannot be denied that Men of a certain Genius commonly reafon juflly, where they are neuter. In a Point of Law, for example, they will be fufEciently capable of diftinguifhing what is jufl from what is unjufl. So hkewife in natural things, par- ticularly in what we call Mathematical Truths, they reafon very juflly. But the Cafe is widely different wherever their PafTions are interefled, and in everything proper for juftifying or unveiling them. Here The Fhihfopher the great eji Cloeat. 285 Here Religion comes in, which concerns the whole World. But where fhall we find Men truly neuter in regard to Religion ? I know not whether there is any Cafe where Neutrality is harder to be met with. Philo. Men are indeed concerned on a thoufand Confiderations to look at Religion in a certain Point of View. Every one fees what he has a mind to fee, when he doth not miftruft the hidden Principles, which may de- termine his Judgment. Eraftus, Thofe fecret Principles^ thofe fine ■ Springs^ which put the whole Machine into motion, without being perceived, cannot be difcovered, but by the fimple Language of Confcience. This adive Language,without entring into Particulars, makes a Man fenfible how falie the Motives are, on which he pretends to proceed. Were it allow 'd to go farther, it wou'd, on particular occafions, let him fee what makes him incline more to one fide than to another. It wou'd plainly fhew the real Bottom of the Intention, of that pretended good Intention, which is no more than a Pretext, with which the true Intention is dif- guifed. Crito, Men do not care to go too deep in fuch Enquiries. The raoft penetrating Un- derftanding is here quite Wind ; fo that it mull be own'd that Penetratio : Is not em- ploy'd in thefe Points. Lee it hi ufed with- 286 ^he World Unmade dy or^ «out, as much as you pleafd, in the moft dif- ficult Sciences •, the Knowledge of what pafles in the inmoft RecefTes of Men's own Hearts, is of lefs importance. Philo. Or rather, it wou'd give them too much Mortification \ they wou'd not pur- chafe the Charader of being judicious fo dearly. Erajlus, You are miftaken, Phih. They are not in the humour of quitting that Cha- radler \ and though they do not deferve it on that fcore, they may on feveral other accounts. Crito, You mean, Eraftus^ that they may be very judicious in every thing, which doth not fall under the Cognizance of Con- fcience. Eraftus, If you pleafe, Crito^ you may add. And in every thing, where they are not in- terefted either diredly or indiredly. I here fpeak of thole whom you fuppofe always without themfelves, and confequently but little attentive to the fecret Springs which determine their Adions. It is no hard matter to comprehend that Perfons of this fort, having no good Information of what pafTes within them- felves, cannot diftinguilh the Language of Pafiion or Intereft from that of right Reafon. In all other refpedls they may be allow'd the Title o{ judicious \ and there are few People v/ho are not lefs or more fo in their refpec- tive The PhilofGpher the greatefi^^heat. 22 y live Profeffions, when they have applied to them ferioufly. Fbilo. For the fame reafon, if Men applied themfelves heartily to the Study of what pafTes within themfelves, they wou'd foon become judicious in thofe things which fall under the Cognizance of Confcience, and in every thing in general, where Religion is con- cern'd. Erajius. You go on a great pace, dear Philo. In order to be judicious, wherever Religion is concerned, a Man muft have made a confiderable progrefs in the Study of him- felf, in that Uprightnefs and Difmterefted- nefs, which form the Equilibrium^ and with- out which he can be judicious only in a nar- row and hmited manner : There is an ex- treme diftance from the firfl degree of the Equilibrium^ to that entire Equilibrium^ by which a Man is enabled to diftinguifh the True from the F^Jfe in all regards, and fet a juft value on every thing. Philo. You fee, Erajius^ that I reafon like a young Scholar, who is not thoroughly ac- quainted v/ith the Nature of a Work : the Bufinefs is foon done in his Imagination. I underftand that, with a beginning of Up- rightnefs, a Man may be judicious enough for himfelf to difcern by the Sentiment of Confcience, and an Attention to right Reafon, the Juft and the True in relation to himfelf, And what he ought to admit or rejedt. But how 288 The World Vnmajked -, &r, bow far is it from this point to that diftinft and univerfal View, which can only be the Effed: of an entire Equilibrium, On that foot, the poor young Scholar, Eraftus^ will have much Work cut out, before he reaches it. Erajius, Let us Ihake hands on that Ar- ticle, Philo ; and though you have been pleaf- ed to honour me with the Charader of Pro- fefTor of Reveries^ I own myfelf Hill a young Scholar, in regard to the Difpofition in queftion. Crito. It is not long fince, I fhould have been tempted to call Erajlus a very judicious Man in all refpeds. ' Erafius, You wou'd then have had the pleafure of fhewing yourfelf very judicious ; as you wou'd have been capable of judging Erajlus fuch in all refpecSts. Crito. It happens luckily for us both, that we are excufed giving one another the Lye in an obliging manner. Each of us ought to be believ'd on his word, how much foever he may fpeak to his own diladvantage. . Philo. From this time, there is no danger that either of us will be inclined to exag- gerate. Erajlus. This is another advantage refult- ing from the Bargain we have made -, Exag- geration being extremely oppofite to a jufl way of thinking. Crito. I was juft now thinking of the Dif- coLirfe, I told you we bad lail Night con- cerning ne Phihfopher the greatefl Cheat. 289 cerning Reputation. Methinks Erafius has hitherto omitted nothing, that might unde- ceive us of the too advantageous Ideas we might entertain of him. I knov7 fome, v^ho would think in a different manner, and tell us, that in order to give more weight to the Truths he is explaining, we ought to con- ceive a more exalted Idea of his Merit and Judgment. Erafius, This is laying the Interell of Truth to heart. On this foot, you need only drefs me in thofe fine Qualities, which I have given up -, and then all I can fay to you will be of a very different value. You will immediately confider me as a Model for your Imitation : Your Ideas will be moulded in mine ; and you will become faithful Copies of fo perfect an Original. This it is to be able to do honour to Truth by the univerfal Reputation a Man has acquired. The Queilion does not turn at prefent, on the private Advantage that may be reaped from fuch a Reputation; but on the Interefl of Truth, which is fupported by it. Crito. We ought to omit nothing in our power for procuring fo defirable a Good. Erafius, Our Reafon ought to run thus-: " Trudi is the greatefl of all Goods : all that *' can contribute to its being receiv'd by o- '' ther Men, is confequently a Good. Re- '' putation is of that Clafs : it gives weight *' to Truth, and ferves to do it honour. Vol, L O *' Ergo,, S^o The World XJnmaJked ; or^ *' Ergo^ Reputation ought to be efleerri'd-as " the greateft of Goods." Pbilo. This is a demonftrative Argument, efpecially when employ'd by the Chamber- Council. Erajius fhall unfold the Confe- quences of it more at large. Erajius, That Ihall be done to-morrow, if youpleafe. It is time to breakup the Af- lembly for the prefent. DIALOGUE XXII. Crito, Philo and E r a s x u s. PMIo. TT TELL then ; it was determined V V ^^^ Night, that Reputation is the greateft of Goods ; fince it is the means for doing honour to Truth. This being once allow'd, I know not how Erajius can juftify his own Conduct. He has hitherto taken a contrary Method . He feem'd yefter- day inclined to a6l differently, when he ob- ferved to us, that his Arguments might want Juftnefs, and advifed us to be on our guard in that Point. Qrito. It mufl be acknowledged, Erajius^ th^t, .after fuch Warning, your Arguments will not have fuch weight with us, except for the Interefb of Truth, you take care to re- ftore them ,to their former Reputation. Erajius, The Philofopher the great cji Cheat, 2 q t '■ Eraftiis.' But, fuppofing the Intereft of Truth, and the Credit of my ArgumentSs fhould chance to be two diftindl things ? Philo. Why fliould they be. confider'd-fo, Eraftusf Have your Arguments any ot/ '^r tendency, than that of fetting Truth in a pro- per iight ? Eraftus, And fuppofing that, inftead of placing Truth in a proper light, they fhould only obfcure and confine it. Crito, That is not your Defign, Eraftus. Eraftus. Moft certainly it is not, Crito. And, to convince you that I am a ftranger to fuch a Diipofition, I wifh you wou'd con- fider Truth as entirely independent of my Arguments. Thus it will be out of the reach of all I can fay for confining and obfcuring it. This was the end of all I may have faid to make you miftruft them ; and I think the Love of Truth requires that, if I cannot be ferviceable to it by my Arguments, I fhould, at leafl, avoid injuring it by them, and ap- prife my Friends of the value they ought to fet on them. Philo. This is a way of having the Intereft of Truth at heart, which J fhould not have thought of. Crito, We were much out in our reckon- ing, I perceive. We imagined that the In- tereft of Truth required Eraftus fhould make his Arguments valuable ^ whereas, on the O 2 contrary. 2g2 TheWorldUnmaJked\ or^ contrary, he fhews us that the Love of Truth requires he ihould difcredit his own Argu- ments, that it may not in the leaft fufFer by dieir want of Juftnefs. Philo. At that rate, he wou'd prove that the Intereft of Truth has no connedion with l:hat of his Reputation. Whence it would follow, that Reputation being no longer a proper means for doing honour to Truth, it ought not to be efteem'd as the greatelt of Goods. Reconcile yourfelf to yourfelf, dear E- rafius \ or at lead, reconcile the. Contrarieties in your way of Reafoning. Eraftus. This fhews what value you ought to fet on it, fince it is felf-contradidory. One fide mull certainly be falfe. Philo. Let us know, Eraftus^ on which of the two we are to depend. Eraftus. Should I tell you that, Fhilo^ you wou'd judge of them by my Eyes; and I think it is your Intereft to make ufe of your own in this cafe. Fhilo. Well, Crito \ to which of the two Arguments fhali we give the preference? To that which maintains that the Intereft of Truth requires a Man fhould fupport his Reputation, and the Juftnefs of his Reafon- ing •, or to that which, on the contrary, maintains that the greateft Intereft of Truth requires he ihould confider it as entirely inde- pendent of any one's Arguments and Reputa- tion ? Orito. The Phihfopher the greatejl Cheat, 29 J Crito. How Hiall we begin the Enquiry T Shall we difled: each particular Term ? Shall we give each of thofe Arguments all the dif- ferent Forms of which they may be Hifcep-- tible ? Fhilo, Rather, Cr'ilo^ let us fird enquire which of the two is mofl to our tafte, and which ought to carry the Prize. After that^. we will beftow a Form on it that fhall fully demonilrate it. Crito. This is hitting the Mark, and" un- derftanding one's own Interefl at the fame time. But, methinks Fhilo and I have play'd the Comedians fufficiently for to-day ; and that the Parts we have adted may give us occafion for ferious Difcourfe. Philo. In the mean time our ProfelTor oF Reveries feem'd to take no notice of us -, but though he put on a grave Face, I could fee him laugh in his ileeve. Eraftus. I had a mind to fee hov/ long the Scene would I all ; and found it too inftruc- tive to interrupt it. Crito. It may ferve to iliew that the Art of Reafoning is of great ufe for demonftrat- ing all a Man defires Ihould be true. Eraflus. Reafoning might hkewife be em- ploy' d by thofe who have diicover'd the True,, in order to explain it to others. Philo. But how fnall it be knov/n who have difcover'd the 'True? All. Arguments O 3 wear- 294 Tie World Unmajked ', or, wear the appearance of it ; and yet the mofl fpecicus are frequently the mofl falfe. Erajlus. And thofe which are moil jufl in. Subflance, may eafily be defediive in Form. I think, after all, that the Queflion muft be decided by the Uprightnefs of thofe v/ho make them, and that of thofe who examine them. Crito, I imagine fuch as make ufe of Rea- foning, only with a view of explaining the Truey do not make choice of the m.oft com- pound Arguments. The True ought to have- in itfelf an Evidence far fuperiour to what Art can produce. Erafius. Neither the Compofition nor Subtilty of Arguments, are Prejudices in favour of the Uprightnefs of the Difputant. ^Tis the common Ihift of fuch as fear a f rong Light, both for feeing others and them- This might be termed dirowing Dufl in a Man's Eyes % were not the Comparifon of the Glajfes more fignificative on this occafion. Duft thrown into the Eyes incommodes or dazzles them, without dilguifmg the Obje6ls. The GlafTes produce a more agreeable Effed ; they magnify or diminiili the Obje6ls at the fame time, that they colour them. Such is the efFed of fubtile and compound Argu- ments. Arguments of this kind are either em- ploy'd for explaining the True ; or have a tendency The Philofopher the great eft Cheat, 295 tendency to varnifh over the Falfe. If the latter, we may thereby judge of their value : if the former, they are fitter for obfcuring than demonilrii^ting the l^rue. Compound Arguments ought to be fufpedled en all accounts \ if they are not pernicious, at leafV, they are luperfluous. They may be ranked among that Multitude of Words, wliich Solomon confiders as con- trary to Upnghtnefs. Simplicity is infepa- rable from Uprightneis ; if it is not one and the fam'e thing, Philo, This is certainly the Senfe of the^ .Words of the Gofpel : If thine Eye isjimple^ thy whole Body will he enlightened. Erafius. The Evil Eye^ which is oppoled to it, in like manner fignifies the Difpofition of one who fquints or looks afide ; one who will not fee things as they are j in fhort, one who fears Day-Hght, and winks with his Eyes to avoid the fight of it. Crito. This is evident to the Senfe ; and I am perfuaded that every Man has more or lefs experience of it. I can fpeak of my own in this cafe. I am fenfible I have a thoufand times reafoned with defign of dazzling my- feif, and defending myfelf againft a certain Je ne ffai quoi that condemned me. At other times, I have multiplied Arguments to difguife certain Truths, which I was un- willing to admit, and conceal from my own O 4 view 296 The World Vnmajkedh or^ view the fecret Principle which prompted me to rejed them. Fhilo, This has long been my cafe in re- gard to what Eraftus faid on Confcience and Sincerity. I afk'd him for Explications, one after another ; but flill fome Obfcurity re- main'd, fome DifEculty was flill unrefol^ed. He wou'd have ferv'd me very rightly, had he only anfwer'd me with the common Pro- verb, No one is fo deaf^ as he zvho will not hear, I muft tell you one thing, which ferved me as a Pretext for refilling what I perceived but too true. When Eraftus gave us to un- derfland that Confcience was his only Mafler, I imagined he admitted its Voice, exclufive of that of right Reafon. All he iaid of Reafoning, I applied to right Reafon 5 and could not conceive how Confcience alone cou'd teach all Eraftus told us he had learnt in his School. Eraftus. I muft own I have been all along very carekfs in the choice of my Terms, or the manner of expreffing myfelf I have adled fomewhat like a Man, who, (hewing the Key of a Clofet adorned with valuable Paintings, fhould fay that Key gave him the Privilege of feeing them. It wou'd eafily be underilood, however, that he could not fee them without opening his Eyes, and without the Afllftance of the Light. When The P hi lofopher t¥e great eJl'Cheat, 297 When I was fpeaking of the School of; Confciencc, in my Letters or Reveries^ I ought to have faid, that I confider'd Con^ fcience, or Uprightnefs in obeying it, as the Key of true Knowledge, as the Introdu5fion to all 'Truth \ only the Term right Reafon was wanting \ the reahty of it was fufficiently implied. Phtlo. You remind me, Erqftus^ that in the fame place, mention is made of the E^ quilihrium, as an Effed of the fame Upright-* nefs : that by this Equilibrium the Falfe iri Ideas^ or Opinions^ infenjibly falls to the ground ; that by ic we are better enabled to difcern the True. I know not where my Eyes were, when I did not fee that the whole ended in right Reafon. But I was like thofe Scholars, who muft be queftioned in the very Terms of their Catechifm, and are quite loft when put out of that road. Crito. How many Scholars, who go not to School, are on the fame foot ! Prefent the True Xo them, divefted of Certain Terms, v/hich they look on as facred, they are at a ftand ; they exclaim againft Herefy and In- novation. Give them back the fame Terms without the Things, and they are pacified. This is the found Dodtrine, to which they are to ftick fail. Eraftus, I acknowledge that a Reveiir like me v^ould be violently fufpe6ted by Men fo • O 5 regular 298 The World Vnmajhd\ or^ regular in Terms. One while he would be charged with Herefy ; another, with falfe Reafoning, with contradiding liimfclf, and having no regular Method and Syftera. Ought this to be matter of Surprize ? A Reveur never was fyftematical ; he thinks- without Method, and reafcns in the fame manner ; fo that he v/ill not undertake ta warrant the Juftnefs of his Thoughts and Ar- guments ; he leaves his Friends to judge of that. Nor will he anfwer for Herefy -, as ht is not infallible, he is not fecure from Error. Crito. Here Mr. ProfelTor oi Reveries leads us into a fine Labyrinth. Erafttis. I am doing juft the contrary, dear Philo \ and were you in one, the Warn- ings I have given you would be proper for leading you out of it. Phdo, Do you call this leading us out of it ; when you are making us diftruft botk your Arguments, and the very things, which leem'd to us moll evident? Erajius, By teaching you to diflruft my Arguments, I take nothing from the Evi- dence of Things, I leave you room to fee it in itfelf, independent of my Arguments. Thus you are freed from the Slavery of Turns and Expreffions, calculated rather for cramping, than demonftrating the Truth. You are placed in a condition of daring to view it in a Jimple and unlimited manner, fuitable The Phi/ofopher the greateji Cheat. 299 fuitable to what it is in its limple and uni- verfal Origin. Hence you may defcend to diilindb or , particular Truth, confider what is eflelitial in each of them, and how they are relative on one fide to fimple Truth, and on the other to intelligent Creatures. You may like wife diflinguifh among par- ticular Truths, fuch as are more accelTory or •more foreign to primitive Truth ; fuch as have had a beginning, and mufl ceafe to be of ufe, after they have ferved as indired: means for conducing Men to Truth. Of this fort are the hiilorical Facbs, and an in- finity of particular Circumflances contain' d in the Scripture, as fo many Teilim^onies which Truth bears of itfelf. You will view thofe Truths in as fimple a manner as the nature of each will -permit. . By confidering them in thelv Principle^ m their End, and in their Ufe^ you 'will ftrip' them of all the borrow'd Forms with v/hich Opinion has cloathed, not to fay difguifed them. You will venture to think on this Subjedl, without framiing your Ideas on thofe of others. You will not difmifs the Idea of the True or Evidence^ when it fhall offer \t{dfj under pretence that fome able Men have thought differently, or perhaps have proved the con- trary by methodical Arguments, 6 Pr 3 CO The World lJnmaJked\ or^ By an Effed of the fame Liberty, you will no longer meafure the True by your old Mea- fures, by your former Ideas, which you once employ 'd as a Rule for limiting or rejeding what went beyond them. The firft Degrees of the Equilibrium^ into which you will enter by the firft Degrees of Uprightnefs, will not allow you to confulc your own private Intereft, or liften to Pre- judice, when the Queftion turns on diflin- guifhing the 'True from the Falfe, On the fame Principle of Uprightnefs, in- feparable from Simplicity, you will defire to jcnow, only in order to obey. As you make greater progrefs in Neutrality, or the Equili- brium^ you will be in a condition oi know- ing all things more diftindly. In the mean time, you will miftruft the badnefs of your Sight, and become judicious, more by fufpending than by paffing your Judgment. You will be content with judg- ing of what you certainly know, and that only when it is abfolutely neceffary you fliould determine on a Choice. Is this carrying you into a Labyrinth, Crito ? For my part, I might juftly charge you with throwing me into my Reveries a- gain by your Labyrinth. You have now had a fample of them. Crito. No Reproaches, I befeechyou, good Eraftus, You fliall not have one word more of the Lahjrinth j your Reveries of this day have The Pkilojbpker the greaiefl Cheat. 301 Iiave taught us the Secret of getting out of it ; and I even defy you your felf to entangle us in one hereafter, fo that we fhali not be abk to get out of it by the help of tht Key, you have given us. Eraftus, My Defign was to guard you a- gainft the Faife which my Arguments might occafion^ as v/eJl as what might come from any otlier quarter. In this view, I declared I warranted nothing 1 might have faid to you. I thought I did you a friendly Oince, by engaging you, in my turn^ not to fee things with the Eyes of other Men \ to confider them in their Subftance, and independent of their Form ; to miftruil the too favourable Prejudice you might entertain of me, and v/hich might as effectually impofe on you as the contrary Prejudice. Philo, Pray, Crito^ how fhall we call this Art of indulging Reveries without Art, by v/hich Eraftus has, in a few Minutes, run over the Subftance of all that has hitherto been faid in our Walks ? Crito. It would be m.uch eafier for us to give it a Name, Philo^ than to make a pro- per advantage of it. Nothing is fo agree- able, in the point of view, as this umverfal Plan^ free from all Syftems, or particular Plans. Nothing is fo agreeable to good Senfe, as to venture to con fid er the True in it felfj independent of the different Forms, witl| 302 7he World Unmajked'y oi\ ' . \ with which the Opinions of Men have dif- ' guifed it. Nothing is fo beautiful as a Neu- ] trality or Equilibrium^ which alone can put ; us in a condition of forming a found Judg- i ment of things. i This is the difficult Point. It is eafy to ; perceive the neceffity of fuch a Difpofition j • to comprehend that, without the Equilibriuniy : we fhall always incline to one fide : but it is j not fo eafy; to Mnderftand ourfeives well in : that particular. ' Philo, You are in it, Crito, Crito. How, Erajiuj ! T>o you fsLy I am ■ in the Equilibrium ? "\ EraJlMS, Not quite, as to the Reality . ^ ' though you have the firil degrees of it. I \ mean, you entertain juil Ideas of the Diffi- ! culty of knowing one's felf in that point. \ Philo. I was liflening with all my Ears, to \ know what furprifing fiight Crito had taken, \ to get into the Equilibrium at once. I had \ fiatter'd myfelf with not being very far from i it. But he is brought down from his eleva- j tion, and confequently, I too am humbled in 1 the fame manner. j Crito. I was examining myfelf how I tra- i veiled thither. Eraftus would not perhaps i have found it a difficult talk to perfoade me \ I am at my Journey's end -,. and who knows i whether, not being able to give any tolerable \ account of my manner of travelling, I might | not have imagined it done in my Sleep ? I Judge ■ i ' i 1 'Jle Philojopher the great eji Cheat. 303, Judge now, dear Erajlus^ how much credit your Suffrage might have with me. Philo. Let us judge from this, Crito^ of our propenfity to enter into what pleafes us. Should we be fa honeft and credulous on the other fide of the Queftion ? I am afraid that- Eraftus's Suffrage would lofe ground, if Mn - Inter eJi was concerned in the matter. Criio. Hold -, let us not touch on that- String. This is too tender a Point among Friends. What have we to do with Mr. In~ tereft ? He is out of the prefent queftion. We are talking of Neutrality,, and the Equi- lihrium \ and are not to fuppofe he can give his voice there. Eraftus, A very good Thought. This now is the way to foar up immediately into a per- fect Neutrality. When we are once come to think that private Intereft can have no influence over us in regard to moft Opinions which we efpoufe, it plays its part, without being perceived, and confequently much more to its own advantage. The lefs we fafpecl the private Inclinations which may determine our Judgment^ the lefs we think ourfelves capable of Prejudice and Partiality. Thus it is eafy to think ourfelves in the E- quilibrium-. Imagination tranfports us thither 1 it gives us a beautiful Reprefentation of that Situation ; the Colours are at its command, Crito. And perhaps while the Imagination is playing fo fine a part, Mr., hit er eft plays his 304 The World Unmq/ked 'y .neu' ter or not. I ought to be fo ; for I never had any quarrdl with Hilarius-, and Interefl can have no Ihare in the Opinion I may form of him. Hold ; I now remember that, in a difpute which I had with Ariftus^ he profefled to give into my Notions ; and obferved the Su- periority I had over my Antagonifl in cer- tain refpefts. Befides, he is in my way of thinking in regard to T'rophimus and GdiuSy with whom I could never agree. This is more than enough for making me exceptionable. We are all three in the fame cafe ; and mufl look elfewhere for a Judge. Philo, Here now is a Scene that might furnilh Mr. ProfeiTor of Reveries with much Matter for a Differ tation in his way. Crito. It gives a lively Image of the Power of Mr. Inter eft over our Judgments, over the advantageous or difadvantageous Opinion, we form one of another. Philo. When Eraftus firfl: fpoke of the In- fluence which Interefl might have over our Opinions or Judgments, I almofl thought he overilrain'd the matter : for I then confider'd Intereft only in point of Money ; but I foon ound that by private Intereft we are to un- derfland all that touches us to the quick, hatever afFe6ts us mofl flrongly. Eraftus. We have, perhaps, all found by ex- perience, that when our Honour or Charader was 3 12 The World JJnmaJked -^ or^ was attack'd, we were not lefs concern'd than if our Purfe had been in danger. To take the matter right, thefe two forts of Intereft are fo clofely united, that they may be con- founded into one. Were we but a little ac- cuftomed to found ourfelves, to fee our fe- cret Inchnations and Views, we fliould find that the Intereft of Fortune and that of world- ly Honour, are but one and the fame Objed', one and the fame Mark, at which we aim, without thinking of it diftindly. Crito, It is evident from Experience, that one is a very proper means of leading to the other. Nothing goes farther toward gaining a Man a general Efteem, than a plentiful Fortune. As foon as he knows how to make himfelf honoured for his Riches, he com- mences a Man of Merit. On the other hand, nothing fo much makes Men defirous of uni- verfal Efleem and Approbation, as the fecret hopes they ground on them of making or improving their Fortune. Erajlus. Hence it may be concluded, that all the little private Interefts are like fo many fmall Cords, which all terminate in the great Rope of Fortune, on which that of Reputation is often no more than a Dependent. When any one of thefe little Cords is touched, and we find ourfelves hurt by the Adion, we do not think of inquiring into the Caufe of it ; at ieaft we do not think of going fo far in queft of it. The Subjedl which occafions this The Philofopher the greatefi Cheat. 3 1 3 this Pain, feems abfolutely unlike the Caufe itfdf. Fhilo. Without going far for an Inflance, what led me to fufpect the handfome things faid oi Hilar ius? Eraftus. And v/hat was it that engaged Erajlus to look on him with fo favourable an Eye, and giye him the Charader of a judici- ous Man, without having ever heard him fpeak? What induced him to tax thole, who fpoke to his difadvantage, wdth Calumny; and take the contrary Opinion for right Sterlings without knowing v/hich was belt grounded ? If the Perfons generally efteemed, and who value themfelves upon it, knew what that Efteem held by, and the Principle which produces it in thofe who exprefs it, they would find themfelves not much obliged to their Admirers. I ipeak of the mod fmcere Efteem. H^ who has fuch a one for another, foon finds his account in it : It is ferviceable to him feveral ways ; fometimes for making a fhew of his own Judgment and good Tafte, and thereby acquiring the Efteem of thofe who hear him: at other times, for engaging a Return from the Perfon himfelf, -either by fornereal Service, or a reciprocal Efteem. It is fomewhat fingular, that Gratitude, which is now hardly to be found among Men, is always admitted, more or lefs, in regard Vol. I, P to 314 ^^ JVorld Utmajked', or^ to Efteem j in that point we never mifs our j aim, and may depend on a return. Crito, I have obferved it more than once, \ without being able to affign the Reafon. Cer- tainly nothing is more fcarce in the World j than Gratitude ; as long as Men may exped I any thing fi'om you, they are entirely devoted j to you : Are you out of a Condidon of ferv- \ ing them in any thing ? they are at liberty, and willingly give you leave to retire to the j other World. ! The Cafe is not the fame in regard to E- j fteem; we find no Ingrates on this Article, i No fooner a Man knows you value him, but he begins to do the fame by you ; and though you are not in a condition of doing him any other Service, he retains a grateful Senfe of that to the day of his Death. He efteems you merely becaufe you efbeemhim. Is any thing more equitable? Eraftus, Is it not polTible to folve the Rid- dle? I fancy a little Magic would enable us to do it. In quality of Magician, then, I unfold the Myilery, and fay, that thefe two Contraries have but one and the fame Caufe for their Principle, and may very well fubfifl together in the fame Subject. This Principle is Mr. In- ter eft ^ who gives- only with a view of receiv- ing, and of receiving more than he gives. Hence it follows, in the firfb Cafe, that whatever Good he has received from any one, when The Philofopher thegreateft Cheat. 3 1 1 when that Perfon can do no more for him, he gives himfelfno concern about Reftitu- tion, unlefs he is forced to it by another in- dired Intereil. Gratitude is quite out of the queftion. How happens it that Mr. Inter eft \s fo grateful in regard to Efteem? 'Tis becaufe, in the latter Cafe, he gives nothing without receiving a Return at the fame time. What he gives, cofts him nothing-, and what he receives, fometimes procures him more than Efteem, But, though it was confined to a bare Re- turn, he would ftill be largely repaid his Ex- pences ; becaufe the Value he fets on himfelf is authorifed by the Value fet on him by a Man of Judgment -and good Taile. Now he can- not avoid elleeming a judicious Man, there- fore nothing is more equitable than to efteem tht)fe who efteem us. Thus Mr. Inter eft is engaged by a Principle of Juftice to make a return in the latter Cafe, though he willingly excufes himfelf in the former. Philo, Mr. Intereft muft certainly have Juftice or Equity much at heart. Some Peo- ple imagine they cannot agree one with the other; they are miftaken, no doubt, fince the contrary is evident from Experience, Eraftus, They agree fo well, that Juftice and Equity lend Mr. Intereft their Names as often as he wants them. He may even bor- 4:0 w their Drefs on certain Occafions. Abfakm is an Inftance of this. It is well P 2 ~ knowa 3i6 ^je World XJnmaJked\ or^ known that private Intereft was his Counfel- lor in all his Adions *, however, he flill re- tained a great Efteem -for the Names of Juilice and Equity, and fetched deep Sighs for their Re-eftablifhment. O that 'I were made Judge in the Land J . faid he, that any Man^ who hath my Suit or Caufe^ might come * to me^ and I would do him Juftice *. Here now is a ftroke oiNiv. Inter^Vs Art in old times. He has made a confidemble Progrefs fmce; his Pradices are more feeret zi prefent \ He knows how to render himfelf imperceptible where he has moft Power. He appears. only under the Names and Drefs of Juftice and Equity. Crito. Hence, without doubt, arifes that double Intention, of which we talked yefter- day. The true one is leaft perceptible. Eraftus. It is certain that the real Principle, on which we afV, is commonly moft hidden. The borrowed Motives, by which we proceed on Refiection, are ipuch more eafiiy per- ceived. When we have occafKxi to fay to ourfelves that we do this or that on fuch or fuch a Mo- tive, it looks very like that fuperficidl Inten- tion^ which is only put on, and ferves as a Covering. Xo the real Intention. Fhilo. It fepms to me very difficult to make a juft and diftin6l Difcovery of fuch feeret Springs tbrojiigh {q many Covers. Eraftus. Nothing from without can pene- trate * 2 Sam. XV. 4. ^le Phikfopher the great eft Cheat. 3 17 trate fo far, unlefs a Principle more profound than thofe Covers, opens a PalTage. ' This Principle is Confcience. Every one feels from his own Experience, that it alone can diilin- guidi Reality from Appearance, and - tru^ ij-om borrow 'd Motives. . Philo. That is beyond all difpute. I have often found that^ when I was in the wrong in regard to any one, I had no difficulty in juftifying my felf; at leaft I juflified the Goodnels of my Intentions, and the Motives on which I a6led. But as foon as I vouch- fafed to found myfelf -one Moment, the Lan- guage of Confcience made thofe borrow'd Motives vanifh, and fhewed me the true ones j fo that I could not impofe on my felf, without calling in Reafoning, in order to co- lour over what I had no mind to fee in its natural Deformity. Erafttis. Tiiis comes up ta the Obfei-vation we have often made. The Origin of the Falfe is in the Willj and introduced into Ideas by the Will. Truth therefore muil begin with correcting the Falfe of the Will, before it can correct that of Ideas. Here the Diftindtion and Relation betv/een Confcience and right Reafon is clear. The former Jhews and corrects the Falfe of the Will^ hy way of Sentiment : The IdXt^x fhev:s and correUs it in Ideas by Evidence. Hence it appears, Phtlo^ that I did not ex- plain myfelf well, when I gave you room to think, I admitted the Language of Confcience, P 3 exclufive 3 1 8 The World JJnmaJked ^ or, exclufive of that of right Rcafon. I con- fider them as infeparable -, and if I at firft men- tioned only that of Confcience, it is becaufe Ilook'd on it as the Introdu6lion to the other. Were I to give a more methodical Defi- nition than ought to be expeded from a Re-- veur, I ihould fay that it is more the Bufi- nefs of Confcience to demoliih, than to build ; to make Men fenfible of the Falfcy rather than point out the True, The Demonftra- tion of the True belongs to right Reafon^ but as the True can be demonllrated only on the ruins of the Falfe^ it follows that we are led to that Demonftration, only fo far as we al- low Confcience to make us fenfible of the Palfe^ Crito, This Definition feems to agree per- feftly well with what has been faid in the Let- ters ^n Confcience 5 and methinks it gives^no fmall light to them. Erajlus, In order to explain things better in regard to the Office of Confcience, we ought to go back to our Diftindlion of the Falfe into fpeculative and pra5licaL The latter is the Origin of the former -, and Con- fcience is in a particular manner employed on the Falfe, as pradical. This fort of Falfe, is more eafily under- ftood, than defined j and confequently Con- fcience difcovers and correds it by the Sen- timent. This Falfe is in the Will ; it is the contrary to Uprightnefs and Sincerity. As oppofite to Uprightnefs, it wilfully Ihuts the eyes againft Truth, and endeavours to im- pofe TTje Philofopher the great ell Cheat, 3 1 9- pofe on itfelf. As oppofite to Sincerity, it en- deavours to appear what it is not, and im- pofe on others. In order to impofe on itfelf, it makes ufe of Pretexts, Subterfuges and Evafions. In order to impofe on others, it ufes Difguife, DifTimulation, and all that goes by the Name of Appearances. In this confifts the Falfeoi the Will, or the practical Falfe^ on which we have obferved that Confcience ought to be employed. Crito, You faid, Eraftus^ that Confcience iliews the Falfe of the Will by the v/ay of Sentiment. I find a Proof of that within my- felf. I began to experience fomething of it, when I told Fhilo I wanted Honelly in regard to myfelf, and that I was made fenfible of this Defe<5l by a Je ne fgai quoi^ the Language of which was fo true, that I could not con- tradid it. Pbilo, It was to no purpofe for me to put a good face on the matter -, 1 felt the Force of it in fpite of all my Endeavours to avoid it. I was then exa6lly in the Difpofition, which Erafius has jufl now defcribed, in re- gard to the Falfe of the Will. On one hand, I ftrove to impofe on my- felf, and thus became very dexterous at dart- ing Difficulties, and evading the Queftion, when it prefTed me too clofe. I then began to banter Crito on the Progrefs he made, or look on my Watch and tell you it was late. P ^ However, 320 The World TJnmaJked '-y or^ However, I managed my game pretty well ; and by doing my beft to impofe on myfelf, omitted nothing that might impofe on others. This made me complaifant in appearance, while I was very far from being fo in reality. I put on an air of ImpartiaUty and Attention to Truth, v/hile I heard but with one Ear, and was deaf with the other. I knew how to yield at proper times, and agree to feveral things, that I might not be fulpe6ted of Ob- flinacy. I pretended to be full of Modera- tion, when I was moft vexed. In order to difguife the m.atter more efteclually, I began with commending Erajius^s Penetration, and Juilnefs of Judgment ; by which I gained a double Advantage. I interrupted him when his Difcourfe hit me homej and at the fame time appeared equitable and judicious. I did not care to fhew my Jealoufy of Crito ; and when I pretended to detain Eraftus^ I could have wilhed he had fixed the next day for his Journey. Judge now, dear Eraftus^ whether you have any need to be very long in explaining in what the Falfe of the Will confills. I can talk learnedly of it in all refpeds ; and think I may fay that a want of Uprightnefs, by which we endeavour to impofe on ourfelves, caufes that want of Sincerity, which prompts us to impofe on others. Crito, Can it then be doubted that Senti- ment and Experience are able Mafters }^ I am no The Philojopher the greatefi Cheat, 321 no longer furprized at what Eraftus has ^o often faid of them. Eraftus. All the LefTons which Confcience can give us, are reducible to Sentiment and Experience ; and what Vhilo hasjuil nowob- ferved, is a Proof of it. Fhilo, It is certain that the Sentiment alone has unveiled me to myfelf. It is the Sentiment that reproved me for want of Uprightnefs, as well as for want of Sincerity. When I fought for Evafions, or fhifted the Queftion, I was very fenfible that I would not fee, or looked on one fide. In fhort, I found that I did not go ftrait forward , aiKl when I compofed my^ ielf, in order tO appear what I was not, I was but too well convinced that my Heart gave my Tongue the lye. Criio. At that rate, every Man might eafily know himfelf. One Moment's Attention to what pafles within himfelf, would be fuf~ ficient for letting him fee how much he is dif- guifed ; and the furprizing pains we take to appear this or that, are a certain Sign of our being far from v/hat we would appear. Eraftus. An Attention to what pafiesv/ith- in one's feif, is too mortifying, dear Crito. An Attention to the moil abftradi: Ideas, gives us no trouble in comparifon of that. An Attention to what paiTes within one's felf, is extremely eafy to a Man, v/ho can re- foive to fee himfelf as he really is. It requires noDifpute^ no Labour of the Head, In ail P ^ thefc 322 The World XJnmaJked \ or\ thefe refpeds, it is neither tirefome nor pain- ful. It is of fo fimple a nature, that, in or- der to exprefs it, we ought to find another Term than Attention^ at leaft if by it v/e un- deriland any Application of Mind. Man, for example, is capable of Attention in two refpeds, either in regard to what he feels, or to what he fees. The former is more eafy, and requires no Applicadon. The lat- ter is more difficult; it cannot be performed fo expeditioufly, or with fo little danger of Miilake. ■ Crito. I underfland you, Eraftus\ and, if I am not miftaken, you mean that the Senti- ment of Pain or Pleallire, Cold or Heat, for example, requires lefs Attention than is ne- celTary for the Difcovery of Objeifls, which prefent themfetes to the fight. Attention to what we fee, requires fome fort of Appli- cation, at leaft for feeing diflin6lly the Di- verfity of Objedls ; whereas Attention to what we hzX^ is fo quick and fimple, that it is even unavoidable, unlefs the Machine is out of or- der, or the Application is ver/ ftrong another way. Phik, I believe that 6'^/^y^//^», when fome- %vhat lively, gets the better of the ftrongefl Application, How great Applicadon foever I gave, a few Moments ago, to Epajius^s Dif- courfe,, I was- fenfibly affedled with the Sting, of a Wafp« I fhould think that Senfatlon of klelf awakens the Attention. Erajmi The Thilofopher the great eji Cheat. 323 Erafius. It is certain, xkidX.2LQ^i(^ Senfation naturally roufes the Attention; but when Senfation is half flupified, by fome Diforder in the Machine, the Defed in the Vivacity of the Senfation muft be fupplied by Attention. But, waving all Comparifons, this may lead us too far, and prove a Rubin our way. What J meant by it, is that, in the generality of Mankind, the Senfe of Confcience is very much blunted and ftifled. Thofe in whom it is lefs active, want a greater degree of Atten- tion for perceiving it. This Attention renders the Senfation more nice and lively; and in proportion as it be- comes fo, it advifes more by itfelf, than by the Attention given to it; or at leall, this Atten- tion is fo fimple, that it feems entirely natural. It muft be allov/ed, however, that it is thus eafy only to fuch as have already made fome progrefs in Uprightnefs. Philo. I fee my Miftake, Eraftus-, I did not confider Men in very different ClaiTes, in regard to Uprightnefs and Delicacy of Senti- ment. I now underftand that, v/ithout dif- tinguifhing the different Degrees in which they may be, in that refpecSt, we fail into Contradidions or Confufion. Eraftus. Dear Vhilo^ be pleafed to ^ under- fl:and likewife,. that an Attention to wh^ gaffes within ourfelves, becomes every da^p: jnore natural 5 as we accuftom-ourfelves to it^^ P 6 and^ 324 7he WorldVnmajked\ or^ and thus the Senfation is made more quick and lively. When a Man is gone thus far, all that has the leafl Appearance of the Falfe^ is immedi- ately reproved and condemned. The borrow- ed or fuperficial Intention, which covered the true one, will pafs no more ; or, at leaft, it is prefently known tO' be falfe. The lead Dif- guife we employ, to impofe either on our- felves or others, is immediately thrown off by this nice Senfation. It cannot bear what has been invented for ilibftituting all the Imaginai- tion forms, for procuring a falfe Repofe, in tht room of the Sentiments of the Heart, Up- rightnefs, and Sincerity. • Crito. I perceive that Sentiment is ftill very dull in vpiQ \ and as it becomes more lively, it will make me fenfible of what I have not yet perceived in feveral Particulars. The laft thing you faid, gave me an Idea of it. What you there defcribed, paiTes for Religion with feveral •, inftead of being placed in the Rank of the Falfes^ it is called Devotion. For my part, I was always highly pleafed with myfelf, for rifing above Bigotry or Su- perftition ; but I find I am not yet free from feveral things, which are, properly fpeaking, only fo many Suhftitutions to Reality. Eraftus, The Falfe of this kind is, I think, moft difficultly removed, and what we de- ceive ourfelves in the longe-fl. This molt effedually enables us. to impofe on ourfelves, and The Phllofopher the great eft Cheat, 32^ and be very well fatisfied with ourfelves in re- gard to Religion. A Difguife of this nature is much more fe- ducing than the coarfe Difguife, by which we drive only to impofe on others. Thofe who confine themfelves to the latter, are very fen- fible, that, in the main, they are not very va- luable. The former, on the contrary, being igno- rant of their Difguife, and taking what is only put on or borrowed for Reality^ imagine them- felves very worthy of Efbeem. They even believe they ad very honeftly ; and the pains they take to impofe on others, feem to them no Difguife ; it is a piece of well judged Pru- dence for maintaining the Reputation they deferve. Philo. We obferved, fome time ago, that the mod effedlual Difguife is that which is lead perceived ; that, by long Cuftom, it be- comes as natural as breathings and I am of Opinion, that nothing fupports it more tharr what is termed Religion^ independent of Con- fcience, or Uprightnefs in obeying its. Dic- tates. Eraftus. It mud be owned^ that Religion,, taken in that fenfe, is fit for all manner of Purpofes. Men are too artful, not to make ufe of it as Necedity requires. • I have lefs regard here to the temporal Ad- vantages to be procured by it, than to one more material and refined^ I mxan, a certaia Repofe 3'26 The World Unmajked -y or, Repofe of Confcience, at which all Men afpire, a lort of Afllirance for Futurity, which re- moves all the Difquiets they may feel on that fcore. This Repofe or AfTurance is very ne- ceflary for enjoying the Advantages of For- tune: their Intereft is not lefs concerned in feeking what may make them eafy in their Pleafures, than in acquiring a Fortune that procures them thofe Fleafures. Hence it is eafily comprehended, how much all Men are intereded in Religion, fmce it is of fo univerial ufe. Pbilo. Is not this the Origin of all the moft extravagant Religions? Should I fay it is Con- fcience, I ihould fall into my old Quibbles, It mufl be faid, that Confcience is the oecafion" of it \ and that, in order to make it eafy or lilent, Men have fubftituted what they call^ Religion, in the room of the Reality it re- quires. Crito. This is making Confcience a proper Reparation. Philo. The Reparation would be eafily made, if Words were fufficient for that purpofe \ they might outwardly repair the Damage I have done it by my former Accufations ; but, as the Source of thofe Accufations was a fecret Principle of Refiilance or Oppofition to Truth, I think the Reparation can be real only as far as I allow Truth to deflroy that : Prmciple, and thus become as fufceptible of its ImprefTions, as I was before incapable of receiving them. The Fhilofopher the greateji Cheat. 327 Crito, This comes up to the Evidence^ to which Obedience to Confcience ought to lead us. If I am not miftaken, Eraftus meant that, by Attention to what we fee. He there- by diflinguifhed the Sentiment of Confcience,. from the Evidence which, refults from it, or the Language of right Reafon., If Confcience is employ'd on the pradical Falfe^ right Reafon, without doubt, is em- ploy'd on the Speculative. Eraftus,. This is what we call reuniting- Subjeds.. But, to- begin with Attention to what we fee, methinks it is fo cloudy, that we may expedl a heavy Shower, Crito. And, by way of Attention to what wefeelj I can tell you it is time to go to Sup- per. D I A L G G U E XXIV, Grito, Ph^ilo^ and Erast us. Crito.T Have juft now been entertain'd with JL a Scene, which has convinced me, ^at it is impoflible tO: be judicious, without Neutrality, or an Eq^uilibrium. It was adled by ingenious Men, and old Friends, but whofe Interefts were fomewhat different. Not to amufe you with a. long Detail of whatpaffed, you mull know that Menander^ who had been informed of their Difference 5- uadertook-to make them fubfcribe their own Condemnation^- 328 I'he JVorld Unmq/ked ', or^ Condemnation, without feeming to have them in view. To that purpofe, he introduced a Cafe, which, in the main, was cxadly their own, though difguiied. He fubmitted the Examination of it to thofe Gentlemen, as indifferent Perfons. They maturely weigh'd the Reafons on both fides, and concluded, that the Matter ought to be made up j that each of the Parties fhould make fome Conceffion in favour of his Anta- gonift. The reft of the Company thought the Conclufion very judicious. Menander did not immediately apply the Cafe, but let the Difcourfe turn on other Subjeds. About three Quarters of an Hour after, he laid hold of an Opportunity, which offered, of putting the two Friends on their own Affair, but in a jocofe way, as fpeaking of what ought not to be handled ferioufly among Friends. They, for fome Mom.ents, kept up the Raillery, but foon fell into the grave Strain, One of the Parties began with faying, the Queftion ought to be waved; that it ought not to be difcuffed in fuch good Company, The other took Menander afide, to tell him his Grievances. Menander endeavoured to make him abide by what he had pronounced on the Cafe propofed ; but things were now quite altered, and there was no Comparifon. Menander then defired him to ihew him the Difference; here my Gentleman was puzzled. After fome wretched Shifts, he look'd l^he Philofopher the great eft Cheat, 329 on his Watch, and faid he had an Appoint- ment elfewhere. Menander then attack'd the other, who put on an Air of IndifFerency, faid it was not worth while, and that it was a Trifle, v^fbich would be foon adjufted; as aProofofwhich^. he obferved, that they had not difcontinued their Vifits one to another. All this Menan- der gv3x\\itd^ and added, that their Cafe was exactly the fame with what he had llarted ;^ fo that nothing was fo eafy as to decide it in the fame manner. As he did not expe6l this Stroke, he was gravelled; he had no mind, either to depart from his former Decifion, or retrad what he had faid concerning the fmall Importance of their Difference \ he was re- duced to make a Diftindion between their Cafe, and that propofed. This Diftindion fhow'd he had the Affair at heart, and that it was not fo inconfiderable as he pretended. In fhort, not knowing how to get out of the Scrape, he was feized with a Shivering,, which put him in apprehenfion of a Fit of tfe Ague; Vv^hereupon he thought it a point of Prudence to go home immediately. The two Perfons concerned being gone, the Spedators had Matte renough before them y- from the Scene, that had pafled. But, as. only two of the Company were neuter, the reft acted a new Scene, each fiding with the- Perfon he loved befl. What they before thought very judicious in the Cafe flippofed,. was 330 Tlje World Unmajked ; or, was now quite otherwife. Each Man faw €)bje(5ls with other Eyes, not to fay with o- ther Glajfes, For my part, as I had no In- clination to enter into the Difpute, and not knowing how long it might laft, I left the Room. Pbilo, Stories like this are not uncommon. Every one knows, that the Point of View varies very much, according as Paflion or private Intereft is concerned. But, I think Men reft contented, with perceiving how ri- diculous others are in the Cafe, without think- ing to make their own advantage of the Obfer- vation. Eraftus. As long as a Man is not in the like Circumftances, he imagines himfelf very far from a<5ling on the fame Principle, which produces in others fuch effedls as he diflikes. ^ He is greatly pleafed with himfelf, that he is not capable, as he thinks, of being influenced by a paultry Intereft : he remembers that on fuch an Occafion he a6led in a very different manner. This is fufficient for congratulating himfelf on the Fairnefs of his Character, and the Goodnefs of his Heart. Crito, We fliould perhaps be much out in our Reckoning, if we here took the Me- thod mentioned by Eraftus the other day: I mean, if we judged rather of the Effedls by the Caufe, than of the Caufe by the Effeds. Pbilo. But how is it poflible to difcover a Caufe, which is commonly concealed under fo The Philojhpher the gr^eateji Cheat. 3 3 i fo marty good Intentions? If that is the trued Principle, which makes leail noife, how fhali we be able to penetrate fo far, unleis it be by that Attention to what pafTes within us, of which we were talking yefterday ? I am pret- ty fenfible that is the Point ; but, at the fame time, I am as fenfible of the Difficulty of re- folving on it, atleaft of entirely refolving on it, and confenting to fee the inmoft ReceiTes of our own Hearts. Crito, You may add, Philo, that it is not lefs difficult to be willing to open the Eyes to thofe Truths which reprove us, or may car- ry us farther than we defire. Eraftus, This laft Step, though difficult in itfelf, ceafes to be fo, when once we have refolved to take the firft; or rather it is a natural Corifequence of it. . The Truths v/hich v/e are moft apprehen- five of feeing, become painful to us, only by the Oppofition they meet with in us : that Oppofition is much more in our A¥ill or In- clinations, than in our Ideas. Hence it is an eafy Conclulion, that v/hen we have once confented in good earneft, to difcover the bottom of our Will, or Inclinations, we find no difficulty in opening our Eyes to what may reform us. The free Confent, by which we give Con- Icience leave to corredl the Falfe of the Will, is the fame by which we allow Evidence to rectify the Falfe of Ideas. This. 332 The World Unmajked', or, This fhews the near Relation between the Language of Confcience, and that of right Reafon, fince the fame Confent admits both. Crito. And confequently, that without Uprightnefs of Will, or the Equilibrium which follows it, we cannot be judicious in allrefpeds. Pbilo. The Scene which you juft now opened, is a pretty good Proof of that* It appears, that in general each Man in the Company was judicious enough in the Caie propofed, as relating to Perfons unknown-; but, as foon as they found themfelves con- cerned in it, fome perfonally, others through prejudice for their Friend, the Cafe was al- tered ; what^ was before very plain and evi- dent, now ceafed to be fo. In reality, there is a wide difference between what concerns ourfelves, and what relates to another, Eraftus. It appears from hence, that it is entirely in our own power to admit, or fhut out Evidence, according to the Decifion of our Will or Interell. This is readily acknowledged in Civil- Af- fairs ; and if our Eyes are not good enough for feeing this Principle in ourfdves, at lead we fee it in others. Thofe, for example, whofe Intereft has fuffered from it, can re- member it; nothing is fo fine as the Moral Refledlions they make on that Subjcd. " O Times! O Manners! (faid a Perfon " the other day, in his own Cafe) Where '' fliall T'he Philofopler the great eft Cheat, 333 ^ fhall we find Honefty? Men flick at no- •' thing-, Confdence is laid afide. Mr. " knew in his Confdence, that Money was " mine by Right; I defired no other Judge ; '' I wanted feme Formalities ; he had them " on his fide; that is fufficient for ftiflingall ^' Remorfe, and gaining his Caufe. Apply *' to the mod JLKiicious Man in the World, " continued he, the Moment his Intereft is " concerned, he k>fes his Judgment, and " begins to perplex the mod fimple and evi- « dent Cafe." I admired the unfortunate Gentleman's Zeal for the Intereft of Juilice, and the Re- fped he fhowed for the Authority of Con- fcience ; fmce he defired no other Judge but that of his Antagonift. I then recolledled what had been- faid in the Reveries^ concerning the Art of making an advantage of one's Neigh- bour's Confcience, while Men give them- felves but litd€ Concern about ufing their own. After all, nothing is fo ingenious •> t-his is making a Teflimony, that interiouriy Gorredls others, ^ fubfervient to our temporal Intereft. Crito. It feems we are refolved to make no ufe of what is given us merely for our own Service. It is certain that, the bufinefs of Confcience in Man is confined to reproving and corre6t- ing him ; it never reproaches us with want of Uprightnefs in another. That other has within J34 ^^^ World XJnmaJkedy or^ within him the fame Witnefs, who will foon make him feel him, if the Perfon doth not llifle all Senfe of him. We are under no ap- preheniion from another Man's Confcience, unJefs it be indiredily by the Obedience that x)ther pays it ; and thus gives our Confcience occafion to reproach us with the contrary Condudl. That Cafe excepted, the dired Language of Confcience regards only each Man in par- ticular. Have you had a difference with ano- ther ? As foon as you enter into yourfelf, you ,feel Reproaches, not on his, but on your own being in the wrong. You may, indeed, per- ceive another's Fault; that falls under the Cognizance of Evidence ; but Confcience or Sentiment will never reprove you for ano- ther : Its Language frequently produces the contrary Effed ; it juftihes to us the Perfon whom we unjuftly condemn ; fliews us our Fault at large, and pleads the Caufe of our Adverfary. Here Men cry up the Authority of Con- fcience ; and endeavour to make their advan- tage of it •, not of their own Confcience, but of that of others, fo far as it indirectly concurs with their own in procuring fome temporal Advantage. This is no new Practice; we have an In- flance of it in the Gofpel. A certain Man, hearing our Lord fpeak of not fetting the heart on Riches, immediately laid hold of this The Phihfopher the great ejl Cheat, 335 this Opportunity of defiring him to incul- cate the Doclrine to his Brother, who refufed to give him his Inheritance. Nothing could be more equitable 5 he afked no more than his Right. Phtlo. There is no room for doubting, that Confcience indiredlly concurs to the good of Civil Society ; but it is probable, that thofe who know it, only by the temporal Ad- vantage they reap from it, will not have rea- fon to be long pleafed with it. Erajlus, They will one day be fenfible that they have inverted the ufe of it, and that the advantage they have made of their Neigh- bour's Confcience, has been very inconfider- able, in comparifon of the Injury they have done themfelves, in defpifmg the Language of their own. They will underfland that, if the Authority of Confcience ought to re- gulate Civil Society \ this can be done only by regulating the Condudl of each of the Per- fons who compofe it : that if one fingle Per- fon, refufing to be interiourly regulated, or made upright, fhould pretend to make a tem- poral Advantage of another, fuch pretended Advantage would only render him more miferable. Every one will know fooner or later for what end Confcience was given him. It is in vain to endeavour to avoid its Acquain- tance at prefent •, the pains we take to blind ourfelves in that particular, fpeaks almoft as much 336 Uhe World Unmajked', cr^ much of it, as the Language itfelf, which v/e will not hear. Crito. Might not the fame be faid of the pains we often take to obfcure certain Truths, or evade the Force of them ? The Art we are obHg^d to employ on that occafion, ihews plainly there is a Defign, and that we en- deavour to get out of the reach of Evidence. Erafius, The pains we take to ftifle Sen- timent and fly from Evidence, are fo clofely connedled, that they may be confidered as one and the fame thing. They flow from the fame Principle, and have the fame Ten- dency. That Tendency is to impofe on our- felves, as we were faying yeflerday; and it is impoflible that the Man, who endeavours to ftifle Sentimicnt within himfelf, fhould not at the fame time fnut his Eyes againft Evi- dence. Crito^ By the Rule of Contraries, I Ihould think it might be fairly concluded from thence, that every one who admits Sentiment, there- by admits Evidence or the Language of right Reafon. Erafius, The Inference is juft, if you mean that every one, who allows Confcience the Liberty of correding him, is thereby better able to form a found Judgment of what he fees. But it would be a great miftake to imagine, that the firft Degrees of Uprightnefs are fuffi- cient for making a Man capable of feeing ail The Philofopher the greafejl Cheat, 337 all tilings diflindlly, and forming a found Judgment of every thing. You know bet- ter than I, that the Rule of Contraries doth not prove as much in the Pofitive as the Ne- gative. For example; I Jhut my Eyes^ there- fore I fee nothing. I open them^ therefore I fee every thing. Here now are the two Op- poiites; the firfl is felf-conclufive-, the latter requires feveral Reftridions to make it jufl. Philo, This puts me in mind of our Cate- chifm on the point of View, or Evidence. I underfland, by the comparifon of the Hill *, that Evidence mufl have an Infinity of De- grees, that the Point of View changes, that it becomes more extenfive and more exa6t, as we advance; and that it would be in vain to attempt to open one's Eyes, for difcover- ing at the foot of the Hill, what can be feen diflin6lly only by thofe who are on the top of it. Crito, You leave me nothing more to fay, Philo. This is not civil. To let you fee I have not forgot my Catechifm, I add, that the Power of the Will over the Underfland- ing, is much more abfolute in the Negative than in the Pofitive. The Will may by a free and fudden Ad fhut the Eyes againfl Evidence ; but it can- not in the fame manner make us fee Objeds diflindly. In order to do that, it muft have made fome progrefs in Uprightnefs, by which it enters into the firfl Degrees of the Eq^ui- VoL.L Q^ librium* * See Dialogue XX. 338 Tie World Unmq/ked', or^ iibrium. This Equilibrium mud have an In- finity of Degrees, before it becomes entire and perfed. The Degree of Evidence an- fwers to the Degree of Equilibrium, Therefore when we are arrived only at the •firfl Degrees, Evidence mufl be hmited in proportion; and here the point of View is far from being clear and extenfive. Eraftus, Hence it might Jikewife be con- cluded, that in a point of view thus limited, he is moft judicious, who hmits his Judg- ment the moft, or judges pofitively only when he is obliged to come to fome Choice, who even miflrufts the Judgment he forms, and is ready to corre<5l it, as foon as he fliall fee things more diflindly. Crito, At that rate, the beft way of form- ing the Judgment, wou'd be not to employ it on an Infinity of Subjedls, as feveral ima- gine; but rather to fufpend it in regard to every thing we do not know diftin6tly, and confine it to what is barely neceflary. Eraftiis, Precipitation in judging of what we are not in a condition of knowing, is per- haps one of the Caufes mofl produdive of falle Opinions. The generality of Mankind judge of an Infinity of things by the Eyes of others. The mofl fenfible Part of the World know how ridiculous this Condu6t is. They make a ProfefTicn of judging only of what they fee clearly ; but perhaps, they are not fufRcientlj fenfible how little they are capable ^ of " ^hePhilofopherthegreateJi Cheat , 2^9 of feeing, what they wou'd judge of, with their own Eyes. Crito. They might alk you, Eraftus^ whe- ther you wou'd advife them to judge by other Men's Eyes. Erajlus, A wonderful Expedient! The thing, however, is pretty common ; and the Moment that a Man is luppofed not able to judge for himfelf, he is advifed in a friendly manner to flick to the Judgment of Perfons of a fuperiour Genius. Crito, But is it not cruel to leave a Man thus in fufpenfe, without allowing him to judge either by his own Eyes or thofe of o- thers ? Eraftus. Very cruel indeed; provided this Man's Mind is as ponderous as his Body, ^and he is thus incapable of fufpending his Judgment. Philo, In reality, few People are capable of fo doing; and, if I am not miflaken, the want of an Equilibrium contributes not a little to this Incapacity. Eraftus, Take notice of one thing. Thofe, who have already made fome progrefs in the Equilibrium^ and are thus more capable of judging of things, are moft fenfible of the neceffity of fufpending their Judgment, and judge as little as poffible. On the contrary, fuch as have not made one fmgle ftep in the Equilibrium^ and con- fequently can only judge falfely, will under- Qji take 34^ ^he World Vnmajked'^ oj\ take to judge of every thing, and cannot come to a refolution of leaving any thing in fufpenfe. The Propenfity of their Will is too ftrong, not to force the Judgment. If therefore thofe, who are lead in a con- dition of judging are the mod forward in judging, what weight ought to be allow'd to the Judgments of the iVIukitude? Crito, The World is full of Judges ; who, however, are continually repeating the Max- im, that we- ought not to judge. Eraftus. It is no uncommon thing to find the Condud of Men contradidl their Lan- guage. But, if they wou'd be at the trou- ble of enquiring into the Caufe of this, they wou*d learn to know themfelves. May not Mr. Intereft have fome hand in this Contradiction ? What Probability is there in the Suppofition .? What can induce Iiim to judge favourably of fuch or fuch Per- fons, but a Conformity of Inclinations and O- pinions, or the Efteem they profefs for you *? On the contrary, what could engage the fame Intereft to judge difadvantageoufly of other Men, but an Oppofition of Sentiments and Inclinations, a fort of Rivalry, or a Su- periority that eciipfes you. When the Queftion turns on Religious Affairsj how can he thruft himfelf in; unlcfs it is becaufe tv^ery Man has an Intereft in forming fuch Ideas of Religion, as will not • ^ difconcert '* See Dialooue XXIII. The Philofopher the greateft Cheat. 341 difconcert the Plans he has laid down for his Condiifl, or too much oppofe his fecret In- clinations \ in a word, fuch as will not dif^ abuie him of the favourable Opinion he en- tertains of himfelf in all refpe(5ls? And who knows but the Judgments, w^hich Men form of Religion, may not proceed from the fame Principle, as thofe which they form of Perfons? What at firfl fight fcems fo different, may probably be one and the fame thing at laft. Perhaps the fame Intereft, that leads us to confider Religion in a certain Light, in- clines us to judge favourably of fuch as fee it in the fame View, and thus juftify our Condufl and Opinions. But, if private Interefl can be the Princi- ple that leads Men to judge of every things how can it engage them to fpeak a contrary Language in the old Maxim, l^hat we ought not to judge \ unlefs it be done with a View of fecuring themfelves from being judged by o- thers? When we defend an abfent Perfoa by the fame Maxim, who knows but the Conneclion we have with that Perfon, and the Apprehenlion of being judged in our turn, may have fome fhare in the Zeal we exprefs for his Interefl? One thing to be obferved is, that we infiil on the Maxim of not judging only in regard to Perfons, not where Religion is concern'd* In reality, every Man takes more care ta O 3 Ihelter 342 The World Unmq/ked 'y or ^ i ihelter hinifelf from difadvantageous Judg- ments, than to fecnre Religion againil the \ falfe Judgments, which may be formed of \ it. i People know not, however, the clofe i Connexion that fubfifts between Judgments ' formed of Peribns and thole formed of Re- j ligion. '] They do not comprehend that, in order to \ judge rightly of either, a Man muft be in \ an Equilibrium: that in order to be in an E- < quilihrtum^ he ought to know himfelf, be ; Jenfible of the Falfe in his Will and Inclina- ' tions, penetrate into the mofb lecret Folds, ; and view the moil fee ret Springs of his own \ Heart : that, till he is thoroughly acquainted i with himfelf, he muft not flatter himfelf \ with being in an Equilibrium -, or, if he has be- i gan to enter it, it is only in proportion to his , Knowledge of the bottom of his own Inteh- ] tions. i In fhort, Men do not underftand that, | while this Equilibrium is imperfe6l, he is ,! mofljudicious who judges lead, either in re- | gard to Perfons or Religion; or mod mif- | trufls his Judgment. He who judges only j by Maybe* s or Pofilbilities in an Infinity of | things: who accufloms himfelf to fufpend i his Judgment; not barely to fay he fufpends \ it; but to llilpend it really in all that is above ; his reach: to decide nothing interiourly on \ what is beyond his point of View:^ who lay??" i to j The Pbihfopher the greateji Cheat. 3 4 3 to himfelf, that, though things appear to him fuch, they are perhaps really diiferent ; and that Truth may one day fhew him them ia another Light. Fh'ilo, This is the Secret of being judicious, with the help of but Jitde Difcern me nt ; at kail the Secret for avoiding falfe Judgments,. is to form as few as poiUble, and even mif- truft thofe we do form. I take this LefTon to myfelf ; and find it very proper for a Man who has gone no far- ther than the foot of the Hill, or the firft ftep of the Afcent, and muil confequent- ly have a very fhort point of View. Is it not equitable, that he Ihould limit his Judg- ment in propordon.? ' Crito, I now fee where we are. Eraflm was faying the other day, that he had en- deavour'd to make us miftrufl: his Arguments, only with a View of obliging us to fee things with our own Eyes. But this makes me fen- fible that we are not yet in a condition of dif- covering much Ground*. That our main Bufinefs is neither to know nor judge much of things, but to go on in theRoad of Upright- nefs; and confequently in the Knowledge of ourfelves; iince, without that Knowledge, we cannot enter the Equilibrium j and with- out the Equilibrium^ we can judge rightly of nothing. Philo. That will certainly be to us the 0^4 Key * See Dialogue XX. 344 T^he World X7nmajked\ or^ Key of Evidence, at Jeaft of that fort of E- vidence which is neceflary for finding our way. Erajius, This diftincfbion feems very pro- per. There is a fort of Evidence abfolutely ntcelTary for a Traveller, and another barely acceilbry. The former is what enables us to find the flraitefl and fhortelT: way to our Journey's end. The latter gives us a diftind View of the Objedls on both fides of us, and enables "US to give a Defcription of the Country. The fatter join'd to the former has its Ad- vantages j but the former alone may be fuf- Hcienr. What doth it fignify, after all, that we have Evidence concerning but few Subjedts, if we have enough in regard to the Eflence of the Road. This EfTence is Uprightnefs, an abfolute Confent given to Truth for reforming us in all refpeds, both in our Inclinations and Ideas. If this be our Difpofition, do we run any great hazard? And if an upright Will of fubmitting to Truth, on any Terms, doth not attain to its End, what other Means can condud us to the 'True? Philo. On that foot, all depends on a thorough Knowledge of one's own Intentions; fince Uprightnefs is decifive of the Security of the Road, and without that Knowledge, it is 7he Philojdpher the greatejl Cheat, 345 is pofTible to niiftake tht fuperficial good In- tention^ fo frequently mention'd, for an up- right Will Here is abundance of work cut out, Crito, The Bufinefs is to fearch the bottom of our- feh^es, and judge of ourfelves, not by fuper- ficial Elfeds, but by the hidden Caufes, and mod fecret Springs. Crito, I mufl own that this fort of Evi- dence wou'd not pleafe me bed •, an entire Evidence in regard to all Subje6ls which fall under our Cognizance, particularly in what relates to Metaphyficks, wou'd have more Charms for me. I cou'd have wifhed that Erqftus had explained at large thofe Truths, which he has only touched on in his Reve* ries. But I now perceive I am to begin at ano- ther End, and learn to difcover what palTes within my felf, before I can difcover any thing elfe. Erajlus. The difcovery of what pafTes with- in one's {t\x^ is a proper Key for introducing ourfelves into a more extenfive Difcovery. But the Difcovery of all other Subjeds, with- out that, muft neceflfarily be falfe, and cal- culated for deceiving. Need this be proved otherwife, than by what we have faid of the Eqxiilihrium? How is it poffible, without that Equilihriiwi^ to attain to ajuft Difcernment? And how lllall "we be alTured we are in the Equilibrium, if wc miilake ourfelves I Q^ 5, Phila. 346 The World Vnmajked^ or, Pbilo. X>tt us own, dear Cr/V<7, that wt- wou'd very fain reach the End without uiiiig tht Means. It wou'd be much eafier for us to expatiate without, in fine Ideas, in all that may be termed particular Truths^ than to allow fimple Truth to unveil us to ourfelves, and reform us. We may fhake hands upon this. Eraftus. Shall Erajlus join you ? Philo. He is going to put himfelf on the level with us. Eraftus, And why not, Philo ? Is it worth while to rank ourfeves in different Clafles, for the fake of a few Reveries on my fide.? And do you imagine that I fuppofe they have carried me to the top of the Hill.? I aiTure you, I confider myfelf as but very little ad- vanc'd. Thefe Reveries are only the refult of what I have feen imperfedlly at a great diflance, and in a very limited point of View. • It is my Opinion, that, without dwelling much on Particulars, we ought to travel in good earneft toward Truth. Thus we Ihall be better able to make a full Difcovery of what we now fee but imperfedly. Crito, There is no going back in this cafe; we muft walk inftead o^ /peculating. At leafl, we have the fatisfa6lion of travelling in good Company. I make no difficulty of placing myfelf with y 0.1; it wou'd not be proper to Jet Lady Modejly intervene here. N. B. The Philofopher the great ejl Cheat. 347 N. B. I^he two following Letters were written while the foregoing Dialogues were in the Prefs\ and as they were feen in Ma?iufcript by fever al Perfons^ it cannot be fuppofed^ that the Conje5tures are an After-Th ought, LETTERS, concerning the D I A L O G U E S. LET T E R L SIR, Imagine the Dialogues will be difapprov- ed of by feveral, not only Men of the World, but even fome who make a Profef- fion of Piety. Perfons iincerely pious, and of but little Experience, may apprehend fo pleafant a Stile favours too much of the Gaiety