THE TABLET OF CEBES …

THE TABLET OF CEBES THE THEBAN PHILOSOPHER; OR A TRUE EMBLEM Of Human Life: Done out of Greek into English.

With an Additional Treatise Concerning TRANQƲILLITY of MIND, Written by HIPPARCHUS.

And Translated By ROBERT WARREN, Student of CHRIST'S College in CAMBRIDGE.

Quicquid agunt Homines, Votum, Timor, Ira, Voluptas,
[...]audia, Discursus, nostri est Farrago Libelli.
Juven. Sat. 1.

CAMBRIDGE, [...]for John Pindar, Bookseller [...], 1699.

Imprimatur.

WILL: DAWES, Vice-Chanc:

S. BLITHE.

JA: JOHNSON.

GABR: QUADRING.

TO The REVEREND, WOR­THY, and TRULY LEARNED, Mr JOSHUA BARNES, Batchelour of Divinity, Se­nior Fellow of EMMANUEL College in CAMBRIDGE, AND The KING's GREEK PROFESSOR in that UNIVERSITY.

LEARNED SIR,

DEDICATIONS are now a days so much in fa­shion, [Page] so frequently made use of, to recom­mend all manner of Books to the World; that should any Ma­nual, though never so small, appear barefac'd without one, our Nice and Critical Age would be apt to cast severe Reflections upon it; to condemn it, as mean and contemptible; and its Authour as Friend­less, and a Person of no Account.

To avoid these mis­fortunes, I have made choice of so Eminent a PATRON for this following Tractate; whose Merit cannot be controverted, but by those, who have none: and whose Candor ren­ders Him Gracious to all, but those who are prejudic'd with Envy and Ill-nature.

The Principal end of prefixing Your Great [Page] Name to it, is to give a public Testimony of that deep obligation, which Your repeated Favours have laid up­on me. Particularly, Your Diligent Peru­sal of this very Manual; by whose warrantable Recommendation it was brought to the Press. Should I there­fore have Dedicated it to any other, I am sen­sible, I had done quite [Page] contrary to the Laws of Justice, and Grati­tude.

Sir, without any For­mal Compliments, or Fawning Addresses, I ac­knowledge my self to be highly oblig'd to You; and upon that Account You might justly challenge ei­ther this, or any other of my best Perfor­mances.

To You therefore, I with all Modesty and Humility recommend this TABLET, as a Gem of great Value, being Compos'd by so Elegant an Author; Beseeching You to Shelter it under the Umbrage of Your most safe Protection. And then I shall be inclin'd to think, it must neces­sarily flourish under Your PATRON­AGE: [Page] which will therefore more strictly engage,

SIR,
Your Faithfully Devoted Servant, R. W.

AN ADMONITION To the READER.

IN a certain Dialogue of Plato's, which is call'd Phoedo, there is mention made amongst others of one CEBES, who is suppos'd the Author of this Excellent TA­BLET, by Caselius; who hath [Page] put Notes upon it. But Wol­fius, who had made a little Comment upon it, long before Caselius, seems to question it. Yet Diogenes Laertius, in his Lives of the Philosophers, and Chalcidius do peremptorily as­sert, that CEBES was the Author. Tertullian, Julius Pollux, Suidas, and Lucian, with many other Renowned Writers unanimously agree in the same; that there was one CEBES, a Philosopher, who liv'd Four Hundred and Sixty Years before the Birth of our Blessed Lord and Saviour: that [Page] He was Born at Thebes in Boeotia, and was the Disciple of Socrates; and, according to the Testimony of Laertius, He wrote Three Dialogues; two whereof are lost, only This remaining.

But now, it is no great matter, who is the Author, since the TABLET is very Elegant, and generally approv'd of by the most Eminent Writers. But here, I desire to insert one Caution, which shall be this. Let none, before they look into it, seem to slight or contemn it, by reason of its smallness; for the Excellent Doctrine, that is [Page] in it, will easily compensate, and make a sufficient Apology, for its deficiency in that respect. And meer Reason, and daily Experience, have long since Taught us this Lesson, That a little Gold is of more value than much Lead; and that there is more Excellency in a small Diamond, or Ruby, than in some Quarries of Freestone. That it is Quality, not Quan­tity, that for the most part sets price and esteem upon things. And if so, as we all are ready to acknowledge; I may most safely infer, that this Book, tho' [Page] small in Bulk, yet is great in Worth: and I am very confi­dent, you may find richer Furni­ture in this little Room, than in more capacious Edifices.

Accept it then, as the Pro­duct of my Tender Years, and the pleasing Entertainment of a few spare Hours: and (if you dare take my word) most as­suredly great will be the Profit, and Pleasure, which will ac­crew to thee, from thy diligent and frequent perusal of it. For here thou hast a fair Prospect and View of the Life of Man, even from the Cradle to the [Page] Grave. In these few sheets thou maist plainly perceive, with what Joys, and Trophies, a Re­ligious Man is Crown'd; and on the contrary, with what scorn and derision, infamy and punishment, a Foolish, and Wic­ked Man is most deservedly treated.

Wouldst thou then hear the true Encomium of this TA­BLET in one word? It will at once delight thy Mind, ex­cite thy Thoughts, conduct thee into the Right Way, by True Instruction; and at length, af­ter thou hast continued there [Page] some space of Time, it will Crown thee with Everlasting Life and Prosperity.

Read it then attentively, Meditate on it seriously, and Follow the good Advice con­tain'd in it industriously. Fare­well.

THE TABLET OF CEBES …

THE TABLET OF CEBES THE THEBAN PHILOSOPHER.

AS we were walking in the Temple of Saturn, and looking upon the divers Gifts of many Devout Persons; amongst the rest we happen'd upon a large [Page 2] Painted Table which was hung in the Porch of the Temple, con­taining very many strange and uncouth resemblances, the mean­ing of which we could not pos­sibly conjecture: For the Picture represented neither the form of a City nor Camp, but it consist­ed of three Inclosures (as it were) one a pretty large one, and with­in that Two other; a greater and a lesser. In the biggest Enclo­sure of all, there was a Gate, about which stood a great num­ber of People, and within we saw many Women. In the first entrance stood a grave old Man, who seem'd to speak, and to give some directions to the Per­sons, as they went in. We had much discourse amongst our selves, what should be the [Page 3] meaning of this Pourtraicture, but none could conceive, what it really intended. At last, as we were in this doubt, an An­cient Man, that stood by, stept up and told us, Strangers (quoth He) it is no wonder, if this Picture trouble you to under­stand the true signification of it; for there are but few of our own Citizens, that can give the true Interpretation, as the first Donor design'd. For it was none of this City that gave it, but a Stranger, a Worthy Man, and a true follower of Pythagoras and Parmenides, both in Life and Doctrine; who coming to this City Dedicated both the Temple and the Table unto the service of the GOD SATURN. Did ye know the Man, pray Sir, [Page 4] quoth I? Yes, very well, saith He, and was an Auditour of his admir'd Doctrine a long time, even when I was but a Youth. He discours'd exceeding well, and I have often heard him Ex­pound the Mysteries of this Table.

Strang.

Sir, we beseech you, if your Business be not very urgent, be pleas'd to Expound the meaning of it to us, for in truth, we have an ardent desire to know.

Expositor.

Truly, Friends, I have leisure enough, and shall be very willing to serve you; but you must take one caveat along with you, more than you are aware of, and that is this: That the Exposition is but dangerous.

Strang.

Why, Sir?

Expos.
[Page 5]

I'll tell you; if you give good attention unto the Discourse, that you shall hear, and understand what will be suggested to you, it will make you both wise and happy; if not, it will make you ignorant, heedless, and most miserable. For this Explanation much resemb­leth the Riddle of Sphinx a Fair Sorcererss, that us'd to delude Passengers with Aenigmatical Questions; He that could appre­hend them, past by safe, but he that did not, was sure to pay for his ignorance with his Life. Just so it is here. For Ignorance is a Sphinx unto Man. And this obscure Picture containeth a de­scription of all the Good and Evil, that attendeth the Life of Man, and of that, which is nei­ther [Page 6] Good nor Evil. Now if a Man understands not this a­right, it will not dispatch him at once; as the rapacious Sphinx did those that fell into her claws; but it will infect his whole Life with a continual remorse, and such a torment, as those seek, who being condemn'd to dye, do every moment expect the hand of the Executioner. But contrarywise, if any one clearly apprehends it, ignorance is quite undone, and the Man is safe and compleatly happy. Mark my words well therefore, and let them not go in at one Ear, and out at another.

Strang.

Good God, what a vehement desire have you in­flam'd us with to hear this Ta­ble Expounded, if all be thus!

Exp.
[Page 7]

Yes infallibly, 'tis thus.

Strang.

Proceed then, Sir, we beseech you, as quick as you please; for we'll be no negligent Hearers in a matter of so great importance.

Now the Old Man up with his Staff, and pointing to the Picture, see you this Enclosure? saith He.

Strang.

Yes, very well.

Expos.

Then mind me. This is call'd LIFE, and the great mul­titude, you see flock about the Gate, are such as are to enter in. And that old Father, which you see with a Paper in one hand, and seeming to point out something therein with the o­ther, is call'd LIFE'S GENIUS. He instructeth those, that enter, what method to observe in the [Page 8] course of their Life, and in­formeth them, what they must follow, upon peril of their utter destruction.

Strang.

I Pray you, what kind of Life doth he Teach them to follow? or how would he have them begin?

Expos.

See you not a Throne hard by the Gate, as the People go in, and a Woman sitting thereon, with a Vizor on her Face, and a Cup in her hand?

Strang.

Yes, that I do; what is she?

Expos.

It is IMPOSTURE, that seduceth all the World.

Strang.

What doth she?

Expos.

She reacheth forth to drink of her own brewing unto all men that enter into Life.

Strang.

What drink is it?

Expos.
[Page 9]

It is ERROUR and IGNORANCE.

Strang.

How then?

Expos.

Why when they have tasted of this Cup, then enter they the course of Life.

Strang.

But tell us, Sir, do all then drink of ERROUR?

Expos.

All of a certain; but some more and some less. But Prithee, look yonder, see you not an whole Tribe of Women, dress'd like Courtisans, there within the Gate?

Strang.

Yes Sir.

Expos.

Why, some of those are call'd OPINIONS, some DESIRES, and others PLEA­SURES, and as soon as any come in at the Gate, these pre­sently (Forsooth) run dancing to them, fall to courting them, [Page 10] and so lead them, whither they list.

Strang.

Whither do they lead them?

Expos.

Some to Security, and some to Ruin, as they had drank more or less of IMPOSTURE'S Beverage.

Strang.

Oh! Worthy Sir, how dangerous a drink have you told us of?

Expos.

But observe further, when they first come unto men, then (marry) they make them great Promises of all dainties and delights; of perpetual Safe­ty and perfect Happiness. Now the Guests being well drunk with the ERROUR and IG­NORANCE, that IMPOSTURE presented them with, cannot for their hearts find the right [Page 11] way to that good course of Life, but go wandring about they know not whither, as you see them Painted in the Picture it self. And you now see them that were entred just before, go round about, as these Women direct them?

Strang.

We do so, but what Woman is that, that stands up­on that round Stone, seeming as if she were blind and mad by her carriage and gesture?

Expos.

That same is the Lady, which you hear so much talk of, MADAM FORTUNE; she is indeed not only blind but mad and deaf too.

Strang.

What doth she there then? (I wonder.)

Expos.

She rambles about, taking from one, and giving to [Page 12] another, and by and by taketh that away, which she gave but even now, and makes a Present of it to a third, without all rea­son or constancy: And there­fore this Representation sets her forth to the Life.

Strang.

Which is that?

Expos.

Her standing upon that round Stone.

Strang.

What is the meaning of that?

Expos.

That her Gifts are never certain, nor secure; for he that buildeth his Trust upon them, shall be sure one day to pay dear enough, for his Faith and Confidence.

Strang.

What means that great multitude which stands about her? What do they beg, and under what Name do they go, we Pray you?

Expos.
[Page 13]

Why, every one of them begs those things, which Fortune casts from her, and (to deal ingenuously and plainly with you) they are call'd Fools for their Pains.

Strang.

How chanceth it, that some of them weep, and some laugh? Why do they not all keep the same countenance?

Expos.

You must understand, they that laugh and rejoice, are FORTUNE'S Favourites, and Salute her by the Title of Pros­perous. But they that wring their hands and lament, are such as she has turn'd her back upon, having depriv'd them of that, which she had given them be­fore, and they call her AD­VERSE FORTUNE.

Strang.

What are her mighty [Page 14] Gifts then, that they should make the Losers lament and the Receivers rejoice at such a rate?

Expos.

Her Gifts, I'll assure you, are reputed goods.

Strang.

Pray tell us what they are.

Expos.

In short, they are RICHES, NOBILITY, CHIL­DREN, GLORY, SOVERAIGN­TY, EMPIRE, and the like.

Strang.

And, Pray Sir, do you not hold these for goods?

Expos.

Of that hereafter, let us now make an end of the Table's Exposition.

Strang.

With all our heart, Sir.

Expos.

You see now, that past that Gate, there is another Enclosure, lying higher up, and certain Women dress'd after the same sort, standing at the door.

Strang.
[Page 15]

We see.

Expos.

Well, one of these is call'd INCONTINENCY, another LUXURY, another AVARICE, another FLATTERY.

Strang.

And upon what ac­count do they stand there?

Expos.

They watch, when FORTUNE bestoweth any thing upon any Man.

Strang.

How then?

Expos.

Then they rejoice and embrace him, and flatter him, and intreat him to stay with them, promising him a Life re­plenisht with all the delight and pleasures imaginable, without any allay of pain, grief or sor­row. If any one do but like this, he is tickl'd (in an instant) with vain delight, that he ima­gineth an Heaven upon Earth; [Page 16] when in the main it is quite otherwise. For when he is come to his right understanding, then he will immediately perceive, that he hath not eaten at their charges, but that they have devour'd up him, and when they had so done, dismiss'd him with scorn and derision. And now all FORTUNE'S donatives proving just nothing at the end, he must turn a new course, and let himself drudge to those drabs, suffer all their imperious injuries, and undergo all servile offices, for their pleasures, as (for instance) Cousenage, Sacri­lege, Treachery, Thievery, and all the rest of that forlorn and ungrateful Company; and when all those wicked Trades fail, then is he turn'd over into the [Page 17] hands of PUNISHMENT.

Strang.

PUNISHMENT, which is she?

Expos.

Do you not perceive a little grate in the Picture, be­hind those Women, and within that a dark Dungeon, as it were?

Strang.

Yes.

Expos.

And a great many Women all in tatter'd rags and forlorn shapes?

Strang.

We see them also.

Expos.

Why, that same that holdeth the Scourge, is call'd PUNISHMENT. She that leaneth her head upon her knee is SORROW; she that teareth her hair DISTRACTION.

Strang.

There stands a Man also behind them, all deform'd, meager, and naked, and a Wo­man with him, his very Picture [Page 18] (methinks) who be they?

Expos.

The Man's Name is ANGUISH and the Woman's is DESPERATION; unto these is the Ruin'd Man pass'd over and confin'd to live in doleful extremity. From thence they drive him farther into the Goal of infelicity, and there he shall be ever imprison'd, un­less releas'd by REPENTANCE.

Strang.

Why, what can RE­PENTANCE do in such a Case?

Expos.

Marry, she can deliver him out of this Pit of destruction and bring him acquainted with another OPINION, and DE­SIRE, who will either conduct him safe unto true INSTRUC­TION, or else unto that falsly so call'd.

Strang.

How then?

Expos.
[Page 19]

If he embrace that OPINION, that giveth him di­rections in the way of true IN­STRUCTION, he shall thereby be Purify'd and Reform'd, and pass the rest of his Life in the fulness of Perfection, above the reach of all future calamities: otherwise if he do not so, FALSE INSTRUCTION will subvert him with a new deceit.

Strang.

O GOD! How dread­ful is this last danger you have acquainted us with; but what kind of Creature is this FALSE INSTRUCTION you speak of?

Expos.

Behold yonder other Enclosure.

Strang.

So we do, Sir.

Expos.

At the Gate sits a Woman in neat and decent Apparel: the vulgar and foolish [Page 20] sort of People call her IN­STRUCTION, but falsly. Now they that mean to pass unto TRUE INSTRUCTION, do all first come unto this Woman.

Strang.

Why, is there no other way but this to carry us to TRUE INSTRUCTION?

Expos.

Yes, there is.

Strang.

Who are they, that walk about within that Enclo­sure?

Expos.

They are the follow­ers of FALSE INSTRUCTION, imagining in themselves (but altogether erroneously) that they enjoy the Company of TRUE INSTRUCTION.

Strang.

And what are their Professions?

Expos.

Some of them profess Poetry, some Oratory, some [Page 21] Logick, some Musick, some Rhe­torick, some Arithmetick, some Critick, Geometry, Astrology, Philosophy, and all other Pro­fessions have their Followers within this Ring, nay here are profess'd Voluptuaries also.

Strang.

But who are those Women, that gad about like the former, amongst whom you rec­kon'd INCONTINENCY, and their Fellows?

Expos.

These are they.

Strang.

But do they come hither also?

Expos.

That they do, but seldom; and not as in the first Enclosure.

Strang.

And do the OPINI­ONS come thus far also?

Expos.

Yes verily do they. For the draught that IMPOS­TURE [Page 22] giveth them at the first, is not yet out of their heads; they do as yet smell of the dregs of ERROUR and IGNORANCE. Nor shall they ever be quit of their Opinions, or other Vices, which they imbib'd, till they bid adieu to FALSE INSTRUC­TION, and betake themselves to a new course, and taking a Potion, by Name ERROUR'S Purgation, thereby Vomit up all the Evils, that offended their minds, as their OPINIONS, their IGNORANCE, and all their other Exorbitances; for so shall their Consciences be abso­lutely cur'd. But as long as they keep Company with FALSE INSTRUCTION, they shall never be sound, nor shall their Learning help them away with [Page 23] one inconvenience.

Strang.

Which is the way then, that leadeth unto TRUE INSTRUCTION?

Expos.

Why, look you here, see you this high place, as de­sart and uninhabited?

Strang.

Well Sir, how then?

Expos.

Then you see that lit­tle Gate, and the way there be­fore that Gate, which seems to be but little trodden, lying in such a deep descent of that crag­gy rock?

Strang.

That we see also.

Expos.

And that Hill too, that is compass'd on both sides with inaccessible Cliffs, having only one narrow Path, whereby to ascend it?

Strang.

Yes, Sir.

Expos.

That very Path is all [Page 24] the way we have to TRUE IN­STRUCTION.

Strang.

But truly, Sir, it seems to us almost impossible to get up to the top of it.

Expos.

See that steep Rock by that other Hill.

Strang.

We see it.

Expos.

Don't you perceive two lusty and comely Virago's, standing thereupon, and reach­ing forth their hands, as it were, to invite one?

Strang.

We perceive them well, but what are their Names?

Expos.

One of them is call'd CONTINENCY and the other TOLERANCE, and they are Sisters.

Strang.

Why do they reach forth their hands?

Expos.

They encourage the [Page 25] Travellers, that pass by that way, to be of good chear, and to despise DESPERATION, the Daughter of Sloth; assuring them, that after a little toil, the remainder of their Life shall be crown'd with blessed Tranquil­lity; and that if they will climb but a little, all the way will be more easy and passable.

Strang.

But when they are got as far as the Rock, what course must they take to get up? We see no means they can use to mount so steep a Cliff.

Expos.

You say right; but the two Sisters do come down themselves from the top, and lending them their helping hands, pull them up by degrees: after they have drawn them up a little way, they let them rest [Page 26] a while, and then they fetch FORTITUDE and CONFI­DENCE unto them, and pass their words to bring them to the Presence of TRUE IN­STRUCTION, shewing them how plain and pleasant the Path is, now, that they have con­quer'd the first and greatest dif­ficulty; and how pure and clea [...] it is from crags and incumbran­ces, as you see there in the Ta­ble.

Strang.

One would think so in good earnest.

Expos.

See you not that wood, and before it, as it were a curious piece of Land or Mead all full of light and delight?

Strang.

It is so.

Expos.

There is another En­closure in the midst of that with [Page 27] a Gate into it. See you that?

Strang.

Yes; but how call you that Enclosure?

Expos.

It is call'd, I promise you, the Seat and Habitation of the Blessed; for there dwell all the VIRTUES and BEA­TITUDE her self.

Strang.

To the Eye it seems an Heavenly Place.

Expos.

You see that goodly Gentlewoman, that stands by the Gate, with a fixed Eye, of a middle and just Age, in a plain and ordinary Habit, and stand­ing upon a Stone, not round, but exactly square; if you ob­serve there stand two other Wo­men just by her, that seem to be her Daughters.

Strang.

So they do.

Expos.

She, that stands in [Page 28] the middle, goes under the Name of INSTRUCTION, she on the right hand, TRUTH, and she on the left, PERSWA­SION.

Strang.

But pray resolve us, why INSTRUCTION stands upon a square Stone.

Exp.

To shew, that the Path, which leadeth unto her, is fair and square, as we say, and firm; & that her Gifts do bless the Re­ceiver with Fruits of Security.

Strang.

What are her Gifts?

Expos.

Why, COURAGE, SECURITY, and ACQUIT­TANCE from troubles.

Strang.

And what Benefit by these?

Expos.

By these Man perceiv­eth, that his Life is now to continue void of all perturba­tion.

Strang.
[Page 29]

O Rich! O Glorious! O Blessed Gifts! But why doth she stand without the Enclosure?

Expos.

To cure the Travel­lers, and give them their clean­sing Draught, before they enter, and then when they are thor­oughly cleansed to introduce them unto these VIRTUES.

Strang.

How can this be, dear Sir! In truth, we don't understand you.

Expos.

You shall tho'. It is in this case, as it is in a sick and diseas'd person's, who hath presently recourse to an Emi­nent Physician. Now to make a Cure the Physician first of all purges away the Causes, and Nutriment of the Malady, and then plys him with some streng­thning Cordials, and finally [Page 30] (thro' GOD) makes him safe and sound. But suppose the person had neglected the Do­ctor's advice, the disease would quickly have rooted in his Bo­dy, and when once it had got­ten the upperhand, might have kill'd him; and whom might he thank then but himself?

Strang.

I marry, Sir, this is intelligible indeed.

Expos.

Well, in this manner do Men approach the Station of INSTRUCTION, which as soon as they arrive at, she presently taketh them in hand, prescribes them a Medicine of her own making, that so they may purge out all their in­gulph'd Evils, and cast them forth as by Vomit or Ejection.

Strang.
[Page 31]

What are the Evils, they cast up?

Expos.

ERROUR and IG­NORANCE, both of which they drank from the Cup of IMPOSTURE; ARROGANCE al­so, AVARICE, LUST, IN­TEMPERANCE, WRATH, and all the Poisons, which they swallow'd down, while they were in the first Enclosure.

Strang.

But when they are well purg'd, whither sends she them?

Expos.

She admits them in unto KNOWLEDGE and the other VIRTUES.

Strang.

Which are they?

Expos.

Why, see you not a company of comely and modest Ladies there within the Gate, amongst whom there is not one, that seemeth painted or extra­vagantly [Page 32] dress'd, as others were all before?

Strang.

We see them; how call you them?

Expos.

The foremost of them KNOWLEDGE, the rest are her Sisters, and they are call'd FORTITUDE, JUSTICE, INTE­GRITY of Life, MODESTY, LIBERALITY, CONTINENCY, and CLEMENCY.

Strang.

Oh! goodly consort! how great expectation have you rais'd in us!

Expos.

Compleat will your hopes be, if you rightly appre­hend this Relation, and serious­ly apply it to your course of Life in this vain and wicked World.

Strang.

Truly, Sir, there shall be nothing wanting on our side.

Expos.
[Page 33]

Well, make your words good, do but as you say, and (believe me) Peace and Tranquillity shall crown your Victory.

Strang.

But (if we may be so bold) whither do these VIR­TUES lead a Man, when once they have receiv'd him?

Expos.

Unto their Mother.

Strang.

What do they call her?

Expos.

BEATITUDE.

Strang.

What is she?

Expos.

See you not a way, that ascendeth that heighth there, whereupon the Tower of the three Enclosures is found­ed? Behold there a fair and flourishing Matron, enthron'd in State, sat at the Porch of the said Tower, in decent Apparel, [Page 34] and without any thing of Va­nity or affectation, and most delicately crown'd with a flow­ry Chaplet?

Strang.

You say right? Sir; what is she?

Expos.

The very Person, that is call'd BEATITUDE.

Strang.

And when one cometh at her, what doth she?

Expos.

She crowneth him with her own Essence, and so do all the other Virtues, as they crown those, that come off Con­querours in * the Olympick Games.

Strang.

What conflicts hath he been engag'd in?

Expos.

In many sore ones, and hath conquer'd many a Sal­vage [Page 35] Beast, that before even de­devour'd him, and tormented him, and made him a meer Slave: All these he has conquer'd and beat off, and has even overcome himself, being now rendred his own Man again; so that now they serve him, as he was made to serve them before.

Strang.

What Beasts are they you speak of, Sir? we have an earnest desire to know.

Expos.

Why, Sirs, first I speak of IGNORANCE and ER­ROUR, are not they Beasts?

Strang.

Yes, and cruel ones too, we think.

Expos.

Then I speak of AN­GUISH, SORROW, AVARICE, INTEMPERANCE, and all other kind of Vices; all these hath he subjugated, and hath now at [Page 36] his command, whereas before he was at theirs.

Strang.

O most Triumphant Victory, and worthy to be E­ternally kept in mind! but tell us this, Sir, we beseech you, what mighty Power is there in the Crown, she giveth him?

Expos.

A mighty Strength and Power (young Men) there is in that Crown. He, who is crown'd with it, shall be really happy, and exalted above all misery; nor shall his happiness depend upon others, but be fully Establisht in himself.

Strang.

O what a brave Vi­ctory is there! But what doth he that is honour'd with this Crown? Whither doth he march then?

Expos.

Then do the VIR­TUES [Page 37] conduct him back the same way that he came, and shew him those, that are below, how miserable and deplorable their condition is, and what a shipwrack they make of their Life following no exact course, but are enslav'd to their foes, some to ARROGANCE, some to AVARICE, some to AMBITION and VAIN-GLORY, some to one kind of Ruin and some to another; from which Bonds, wherein they are enslav'd, they can by no means extricate them­selves, so as to be sav'd and arrive unto this place: but are confounded and troubled all their Life long: And this they suffer, because they cannot find the way hither, for they forgot the Instructions of the GE­NIUS.

Strang.
[Page 38]

You seem to say well, Sir, but here again we are at a loss; why should the VIRTUES bring him to the place and dan­ger, that he hath already escap'd?

Expos.

I'll tell you; when he made his first escape, he did not conceive half the matter, nor did he apprehend the actions, that were done there, scarce any thing at all; but was altogether pester'd with slavish doubts and fears, because of the drink of ERROUR and IGNORANCE, which he had tasted, which made him look upon that for good, which in the main had nothing of goodness in it, and on evil after the same fashion; whereby he was thrust into a deprav'd Estate, as well [Page 39] as the rest that tarry there. But now having attained the know­ledge of things convenient and conducible to him, he both contemplates the misery of others, and enjoys true felicity himself.

Strang.

But when he hath observ'd and consider'd the in­felicity of these Men, what doth he then, or whither doth he go?

Expos.

Verily, even what he lists, and whither he pleases. For he is as safe and secure, as if he were shelter'd in the Corycian Cave, or in the Muses lap; and let him live, where he will, he shall pass his time in Peace and Piety, and free from all manner of trouble and vexation. All Men shall be as fond of his [Page 40] company and conversation, as the Patient is of the Physician's.

Strang.

Why, but shall he never more be afraid of those Women, you lately term'd Beasts? Shall they have no more power to hurt him?

Expos.

No, not to touch or come nigh him. He shall bid defiance to SORROW, TROU­BLE, INCONTINENCE, AVA­RICE, NEED, and all other the worst of Enemies; he shall curb and keep them under now, at his pleasure, who before molested him; like * the Mar­sians, who familiarly converse with Vipers. For those Creatures, who are fatal to all others, do these no harm; because they bear [Page 41] in themselves a present Remedy; so likewise shall no evil approach this happy Man, because in him­self he hath a quick Preservative against all their infections.

Strang.

Very well, but pray, Sir, be pleas'd to give us your thoughts concerning yonder place; for we see a vast number of People coming down the Hill, as it were, some with Crowns on their heads, seem­ing to rejoice and leap for joy, and others bare-headed looking like Men in extream Despair, with their heads and legs all bruis'd; & several Women seem to detain them, what are these?

Exp.

They, that wear Crowns, are newly created the Children of INSTRUCTION, and rejoice at their Adoption; those, that [Page 42] are without Crowns, are some of them rejected by her, and so fallen into a desperate con­dition; others made weak thro' sloth, when they had gotten up as far as TOLERANCE, went back again, and so run a wan­dring they knew not whi­ther.

Strang.

But who are the Wo­men that follow them?

Expos.

There's SORROW, TROUBLE, DESPERA­TION, IGNOMINY and IG­NORANCE.

Strang.

Why then (be like) all the evils imaginable follow them at their heels?

Expos.

So they do, and when they return into the first Enclo­sure, unto LUXURY and IN­CONTINENCE, they never [Page 43] blame themselves, but fall a cursing INSTRUCTION, and all that are in the way to her, as wretches and miserable fools, that leave the Path, which these now tread in, and the Pleasure of the first Enclosure, to go seek and haunt out a course of such unhappiness; denying to stay and share with them in their delightful goods.

Strang.

And what are their goods?

Expos.

Shall I tell you in a word? they are PRODIGALI­TY, and INTEMPERANCE. For just like Beasts they are all for the Belly, and conclude that then they are entirely hap­py, when that is full.

Strang.
[Page 44]

But what call you the other Women, that come down there laughing and singing?

Expos.

They are OPINIONS; they carry Men up unto IN­STRUCTION, and when they have done, come back and tell the rest, how welcome those were, whom they presented, and how they are now in a blest Estate.

Strang.

Why, but do these OPINIONS go in unto the VIRTUES?

Expos.

No, by no means; 'tis never allow'd for OPINION to come within view of KNOW­LEDGE. They only convey the Men to INSTRUCTION, whom as soon as e'er she hath accepted of, they go their waies to fetch more and more, like as Ships [Page 45] that having unladen their Freight, set out presently for a new Voyage, taking in other Commodities.

Strang.

In truth, Sir, your Comparison is very witty and ingenious; but you have not told us yet, what it is, that LIFE'S GENIUS saith unto those that are to enter this course of Life?

Expos.

He biddeth them be of good chear; and I pray, be you of good chear likewise; for I will not keep a Letter of the Ex­position from you.

Strang.

We thank you hear­tily, Sir, said we all.

Then He reaching forth his Staff again, pointed up, saying, see you that blind Woman upon the round Stone there, who is [Page 46] call'd FORTUNE, as I told you before?

Strang.

Yes.

Expos.

The GENIUS bid [...] them never to give heed unto her, never to imagine any soli­dity in her Bounties, never to think her Gifts their proper Goods: for even when she list, she will take them from one, and bestow them upon another maugre all Contradiction; it is her common Practice. And for this Reason he forewarns them not to be delighted with her Beneficence, nor dejected at her inconstancy and frowardness, never to be vanquish'd by her fickle pleasant smiles or morose frownings; in a word, neither to curse nor applaud her, see­ing that all her doings are with­out [Page 47] discretion, and she hurleth all about at six and seven, as I hinted to you just now. Therefore doth this GENIUS bid them never to wonder at her odd Vagaries, nor to be concern'd at any thing, she do's, or be like foolish Bankers. For they, when they receive any Money of Men, are jocund, as if 'twas their own. But when they are ask'd to refund, they are vex'd, as if you did 'em an injury; never remembring, that they at first receiv'd the sums, on this very condition, that he that lent them might at his plea­sure recall them in. Thus our GENIUS commands us to be­have our selves, as to what she lends us; and to remember that this is the natural disposition [Page 48] of FORTUNE; to give and take, to give one at first a pret­ty deal, and then presently to require all back again. He bids us upon this account receive her Gifts with indifferency, and when we have them, to make haste to that firm and stable kind of Bounty.

Strang.

Which is that?

Exp.

That which INSTRUC­TION giveth to those that come safe to her Tower to ask it.

Strang.

And what doth she give?

Expos.

She giveth the true knowledge of profitable things, a Gift of immutable goodness and security. To her therefore he wishes them all to quicken their pace, and when they come to LUXURY and INCON­TINENCE, [Page 49] the two Women aforenam'd, to pass by them speedily, and to stop their Ears unto their enveigling perswa­sions, and so to hasten on, till they come to FALSE INSTRUC­TION. There he adviseth them to make a little stay, and take what they like of her as their Viaticum for the rest of their Journey, and then to scowre away with all speed unto the Palace of TRUE INSTRUC­TION. This is the charge, that LIFE'S GENIUS layeth upon all, that are just making en­trance into the first Enclosure. He, that either refuseth it, or misapplyeth it, comes home by Unhappiness and Ruin. This (my good Friends) is the whole Exposition of this Table; if you [Page 50] want any farther satisfaction in any particular, let me know, and I shall be ready to resolve you.

Strang.

A Thousand thanks to you, Sir, for what you have already made easy to us: and you will lay an infinite obliga­tion upon us, if you will be pleas'd to inform us, what it is that the GENIUS wisheth them to take at the station of FALSE INSTRUCTION.

Expos.

Such things, as will be requisite and beneficial.

Strang.

And what are those?

Expos.

Letters, Languages, and Discipline, which Plato calls the Bridle of Youth, curb­ing them in, and keeping them out of worse Exercise and Em­ployments.

Strang.

Must he, that will [Page 51] hasten to TRUE INSTRUC­TION, needs take these here, or may he let them alone at his pleasure?

Expos.

He need not, unless he will, there is no compulsion in the case. They are conve­nient, but not of any necessity to Virtue.

Strang.

No? Are they not necessary for the bettering of our Understandings?

Expos.

Yes; but however our Goodness may encrease without them; yet are they not altogether useless. For as on occasion we may understand what is said by an Interpreter; tho' it would not be amiss, if we understood the very Lan­guage our selves, however o­therwise we do apprehend the [Page 52] matter: even so without these sorts of Learning, nothing hin­ders, but we may attain unto Vertue.

Strang.

I, but doth not the understanding of these Arts and Sciences qualify and enable Men to have goodness better infus'd into them, than others, that have not these Disciplines?

Expos.

No; how should that be, when they have as bad a Notion of the True Nature of Good and Evil, and are as black with the pitchy touch of vi­ciousness, as others? It is an easy thing, for one to be a pretty good Scholar, and Master of all the Arts, and for all that be a Sot; to be Lewd, Stingy, Inju­rious, Perfidious, and in short, as meer an Idiot, as he that ne­ver [Page 53] knew what belong'd to a School. Of such there are nu­merous Instances and Examples; we need not go far to fetch them: and now then what Pre­rogative so great hath Learning in the Reformation of Men's Extravagancies?

Strang.

Why, none methinks, if things go thus. But why then are Scholars in the second En­closure, as nearer neighbours to TRUE INSTRUCTION than the rest?

Expos.

Alas! what good do they get by that? When we may often behold many, that pass out of the first Enclosure from INCONTINENCE, and the other train of Vices, unto TRUE INSTRUCTION, without once resting amongst these great [Page 54] Scholars. What Man then can avouch their Estate better be­cause of the place? They are either more dull, or (at least) more idle, than others.

Strang.

Why, said we, how comes that to pass?

Expos.

Because, tho' those of the second Enclosure were clear from all faults else, yet this alone would stick by them for ever, to profess they know what they do not: which indeed is a great obstacle and impediment to them in the acquiring of TRUE INSTRUC­TION. Again, do you not see, how the OPINIONS come thick and threefold out of the first Enclosure unto them? These are the causes, why their con­dition is not a rush better than [Page 55] the others, unless REPEN­TANCE and they fall once acquainted, and they be verily persuaded, that they dwell not with TRUE INSTRUCTION, but with her Counterfeit, which leads them into ERROUR, and obstructeth all the means of their Reformation, and Passage to SECURITY. Wherefore, my Friends, unless you take this course, and often meditate on my words, and alwaies keep in mind some of these Admoni­tions, I leave with you, all that I have said will be in vain, and you'll not be a Farthing the better for the Exposition of this Table.

Strang.

Upon our Faith and honest Word, we'll do our very best; but Pray, Sir, do us the [Page 56] favour, as to resolve us this Question; why are not the Gifts, that FORTUNE bestow­eth upon Men, worthy to be ac­counted Goods? As Life, Health, Riches, Honours, Children, Suc­cess, and such other her Boun­ties? And why are not their contraries Evils? This Assertion seems strange, and almost incre­dible unto us.

Expos.

Well, be sure then, that you answer directly unto what I shall Propound.

Strang.

We will, Sir.

Expos.

What think you? Whether is it good for him, that is an Evil Liver, to Live, or not?

Strang.

It is not good for him, in our opinion, to Live, but rather bad.

Expos.

How then can Life be a Good, if it be Bad for him?

Strang.

Because, as to a Bad Man Life is Bad, so to a Good Man Life is Good.

Expos.

So, then I find, you suppose Life to be both good and bad.

Strang.

So in good earnest we do.

Expos.

O! mark, what you say; for, that one thing should be both good and bad, implies a flat contradiction. For then at that rate, it would be both profitable and hurtful; and likewise alwaies to be lov'd and desir'd, and hated and avoided at the same time.

Strang.

This is something absurd, we must confess. But [Page 58] if he that liveth badly, have a badness by living so; how can Life but be bad unto that Man?

Expos.

I, but remember, that it is one thing to live, and an­other to live badly.

Strang.

That is true.

Expos.

So that LIFE is not bad in it self. For were it so, it would be so to the best liver as well as to the worst: for all would be possess'd of a LIFE, that would be badness in its very self; and then Bad would be the Best.

Strang.

Right in truth.

Expos.

Well then LIFE be­ing communicated both to the good Liver and to the bad; to Live of it self is neither good nor bad, no more than cutting or burning is; both which are [Page 59] good in some Diseases, but pre­judicial to all found Constitu­tions. Just so is this Life. And therefore put the case to your selves, whether had you rather live badly, or die honoura­bly?

Strang.

I'd make choice of the latter.

Expos.

So then Death in it self is no bad thing belike, for it is oftentimes to be preferr'd before Life.

Strang.

Right again.

Expos.

Well then Health and Sickness have one and the same respect. For occasion may so happen, that the sick Man may not recover.

Strang.

Not unlikely.

Expos.

Weigh Riches then in the same Ballance; recollect [Page 60] that, which we often see. A Man hath plenty of Riches, and puts them to no good use, but lives a Miser. Not a few of this sort.

Strang.

In troth, too many.

Expos.

So then his Riches don't augment his happiness any way.

Strang.

Not, in our Judgment, by reason of his own badness.

Expos.

Therefore you see, 'tis not Riches, but good Instru­ction, that makes a Man both Good and Happy.

Strang.

Surely so it seems.

Expos.

How then can Riches be good, when they have no Power to better those, that en­joy them?

Strang.

They cannot be in­deed.

Expos.
[Page 61]

Well, then it is highly expedient, that some should not be rich at all, because they know not how to make a good use of Riches.

Strang.

In that we agree.

Expos.

How then can that be any way conducive to good­ness, which oftentimes must be kept from the use of divers Persons? So that he, that can use wealth, as wealth should be us'd, may live well; and he that cannot, very ill.

Strang.

All you say is exceed­ing true, Sir.

Expos.

In fine, it is the esteem for those, as goods, or the con­tempt of them, as evils, that molest and disturb the thoughts of Man; when they that are vile Earth and MOR­TALITY, [Page 62] prize them as things of such excellent worth, and think, that their whole happi­ness merely depends on them. This maketh them to undergo all actions, even of how black a dy soever. And these things happen unto all such, as admire outward appearances, and can in no wise attain to the true knowledge of good; they are so blinded and overwhelm'd with IGNORANCE; neither have they learnt, that it is im­possible for good to be brought out of evil; and you may see very many, who have heap'd up Riches by evil means, and fil­thy deeds, such as Treachery, Spoils, Manslaughters, Calum­nies, Rapines, and other sad and outragious Vices.

Strang.
[Page 63]

There is nothing to be objected against what you say, Worthy Sir.

Exp.

Well, observe but this, and I shall dismiss you present­ly. If so be no good can pro­ceed from that which is evil, (as not unlikely) and Riches may be gotten by vicious cour­ses; it follows consequently, that Riches cannot be accounted good.

Strang.

It is evidently mani­fest from what you say.

Expos.

Again, Wisdom and Piety can never have their rise from evil actions, neither on the contrary, can Vice or Folly pro­ceed from good actions; for these are in their very nature contraries; and so can never be consistent one with the other. [Page 64] But now Riches, and Honour, and Victory, and such like may possibly be gotten by evil means, and nothing hinder. Wherefore let us determine them neither good nor bad of themselves; for of a certain, Wisdom is the only good, and Folly the only evil.

Strang.

Now, Sir, we return you our hearty thanks for all your favours; and we will trou­ble you no longer: for what you have already acquainted us with gives us great satisfaction.

The End of CEBES his TABLET.
An Excellent TREATIS …

An Excellent TREATISE Concerning PEACE OF CONSCIENCE,

Written by HIPPARCHUS, A Pythagorean Philosopher.

And Translated into English By ROBERT WARREN, Student of CHRIST'S Col­lege in CAMBRIDGE.

Conscia mens ut cuique sua est, ita concipit intra Pectora pro Facto spemque metumque suo.

Ovid. Lib. Fastorum. 111.

A TREATISE OF Peace of Conscience.

WHereas the Life of Man is very short, if com­par'd with Eternity, Men would do very wisely, to pass it, as if in a pleasant Journey or Pilgrimage, remembring that by doing so, they would make their lives both easy and happy; and the best and only means, to [Page 68] attain to this Perfection, would be truly to know themselves, and to consider, that they are but vile dust and ashes; that they are created with a Body obnoxious, both to sorrow, danger, and at last to death; and are exposed to the worst of calamities, even to their last gasp of Breath.

Now let us make a few Re­marks of those Evils, which are the general attendants of this Body. As first, the Pleurisy, Consumption, the Phrenzy, the Gout, the Stone, the Bloody Flux, the Lethargy, the Falling-Sick­ness, Putrifying Ulcers, and an infinite number of other Disea­ses. These are all contingent to the Body. But the Mind is infested with much worse Ma­ladies, [Page 69] than any of these. For whatsoever Folly, Vice, Sin, or Impurity Men are actually guil­ty of, takes its Rise from some Indisposition of the Mind: ma­ny thro' immoderate and unna­tural Lusts, have broken out into notorious actions, and have even satisfy'd their brutish Ap­petites upon their Mothers or Daughters. How many Parents are there, that have cut their Childrens throats? Not to omit some Evils of a strange and different sort; as Deluges, Ex­tremity of Drought, Heat and Cold, so that sometimes from the unseasonableness of the Air, the Plague, Famine and many dangerous Evils happen, and whole Cities are lay'd Desolate. Since then we are in continual [Page 70] dangers, and such a many Evils hang over our heads, let us not trust to the goods of the Body, which are presently destroy'd by one fit of sickness; neither let us be pufft up with outward Prosperity, since that it sooner goes away than comes: for we are made sensible from the in­finite variety of strange changes and alterations, which are daily wrought in the World, that there is no sure, constant, cer­tain, or permanent Possession in this transitory Life.

Wherefore let us alwaies re­volve in our thoughts, that those things, which we now are possess'd of, will endure but for a moment; and remember, that if we bear all things patiently and couragiously, we shall most [Page 71] assuredly acquire that Rich and Noble Blessing, Serenity and PEACE of CON­SCIENCE. But now very many, who enjoy both the Gifts of Nature and Fortune, when they have suppos'd them very good, and have esteem'd them better, than indeed they are, however they seem to be, being quickly depriv'd of them, are extreamly cast down at their dismal and almost insupportable losses. And by this means it comes to pass, that their whole Life is perfect Labour and Sor­row to them. Now the general cause and occasion of this de­jection, is either loss of Riches, or death of Children and Re­lations, or parting with our dearest Possessions; then they [Page 72] fall a howling and crying, and curse the day of their Birth, and foolishly declare, that they only are the most unfortunate Wretches in the whole World. When alas! poor hearts, they do not consider, what storms of affliction Men in former times have waded through, neither have they the patience to make a few serious Reflections upon other Mens Lives; and to re­collect, what an infinite of losses others have had, and (which is much worse) may now live in sorrow and torment.

Now would we but consider, and believe, what History gives us an exact Account of, how many have sav'd their Carcasses for the bare loss of their fading Riches, when it might have [Page 73] been their Fortune to have light upon Tyrants or Highway­men: and how many again, who were formerly ador'd and sought after by many fawning Courtiers; when once their Riches were gone, all the pre­tended Friendship dropt off; and prov'd downright hatred and contempt at the bottom. And how many have been murder'd by their Children and Relations, and all these Evils, and a great deal more, purely occasion'd by flitting and frothy Treasures? Now would we, I say, but compare our Lives with other Men's, who have far'd much worse than our selves, and be willing to hold all human misfortunes in com­mon; (I warrant you) we should [Page 74] live much easier, and better to our content. For none indeed, who are true Men (and would gladly be thought so) ought to think other Men happy, and themselves miserable, other Men's Evils light and easy, and their own sad and intolerable; when this Life, to the very Eye, is both bitter and miserable. And now, besides all this, Men's howling and outcries will avail nothing towards the Redeem­ing a lost Estate, or the Reco­vering Life of one that is dead. They only add to their own misery, and foolishly disturb their Minds to no purpose. Wherefore we ought by all means to wash and purge away these filthy blemishes by True Philosophy. And this we may [Page 75] easily do, if we will be prudent and temperate, and take all in good part; that is, be thankful for what we have, and covet no more. For they, who heap up such an abundance of Riches, never consider, that they are to meet with another Life else­where, after this is ended: for which they make no manner of preparation; but rather bestow all their Labour and Endeavours to provide for a Life of a few moments, to their extream ha­zard and shame. But because these things will be no other­wise, let us, who know better things, let us, I say, live wisely, and make much of what we have; earnestly contending for the Saving Philosophy, which will free our Minds, and take [Page 76] off our roving thoughts from all inordinate Love of this wicked World; and especially of those things, which are infamous and destructive to us.

[...].

THE END.
APELLES HIS TABLE Be …

APELLES HIS TABLE Being A PICTURE of humane Life Now Rendred into English.

Omne tulit punctum, qui miscuit utile dulci
Lectorem delectando pariterque monendo.
Horatius de Arte Poetica,

APELLES HIS First PICTURE.

THere was a spacious Gar­den with a very pleasant Arbour in it, all as Beau­tifull with Walks, Flowers, Herbs, Trees, and the like, as Heart can wish, or Fancy can imagine. On the right Hand, there was a great Gate for the chief Entrance, the Way and Passage being all along extream­ly [Page 80] delectable, beset with fine tall Trees on each side, where­on were curious and wonder­full Birds, Chirping, Dancing, and Carolling, as it were to invite Passengers to this their Earthly Paradise. And indeed the Way was all full of People of all sorts, Ages, and Sexes; who throng­ing from all parts were hasting thitherward. On the left Hand of the said Garden, was a lesser Door, or Wicket, which seem'd only contriv'd for a Passage out of the Garden now and then; for as there was no Manner of Path to it on the one side, so there was but a very small Passage toward it on the Inside, and that in a manner unfrequented, and therefore much overgrown with Thorns, Bushes and Bram­bles.

But before the first Gate on the right Hand there were good­ly Tents erected, with delight­full Seats and Lodgings; there were also large, and fair Tables spread, ready furnish'd with all sorts of viands, necessary for the Life of Man, disposed in very good order, and all Comers were freely welcome to sit down, where they Banquetted very jocundly.

The Lady Hostess or Mistress of the place called her self Sobriety, who had her Chamber-Maids waiting about her with all diligence and in exceeding good order. One was Cheer­fulness, the other Modesty, the third Honesty, and the fourth Temperance. They were assisted with three Lovely Sisters, who [Page 82] were call'd the Graces. Some other Servants or Attendants there were, as Industry, Honesty, Labour, Frugality, Health, and Good-Humour, who were all of Sobriety's Houshold in this Place of Pleasure; where while some refresh'd themselves with Eating and Drinking, others were walking or wrestl­ing, or conferring together, or spending their time in Reading, or Writing, or Working on some easy and honest Work, or playing on Musical Instruments, while others sang sweet and chast Songs unto them. And all this was done without any the least disorder, debate, or discon­tentment. In short, they had among them all kinds of Decent Pastime both to exercise and to [Page 83] recreate their minds and bodies, as well before, as after, this Re­past, as was Judg'd most re­quisite for the maintenance and support of Health. After a sufficient Refection one part of them retir'd homeward very merrily and in good order having first thanked, and taken leave of their Lady Hostess, Madam Sobriety.

But the rest, that remained, being a far greater number, not content with the good Fare and Pastime, they had recieved in this Place, would needs pass on farther, and entred into the Garden at the great Gate with­out taking the least notice of their first. Hostess Sobriety, or yielding Her any Thankfull Requital.

Here, at the Entrance of the Arbour there sat a Woman gazing about her on all sides, being very gross and fat, her Cheeks swoln and puffed up, her Lips blubberly and red, and her Face like a Platter. However she shewed her self very serviceable, calling to the new Comers, making unto then courteous signs with her Head, and shewing them with both her Hands the Entrance. Her Name was, it seems, Gourmondise, or Gluttony.

In the midst of this Arbour sat another Woman, dress'd like a Queen, and indeed she go­vern'd there, and was chief Lady of the Lodging, but she was drunk, having a Crown of young Vine-Sprouts on her [Page 85] Head, and a great Cup in both her Hands, as one that was al­ways ready to drink, for her Name was Drunkenness. She also had her Ladies and Waiting-Maids attending on her every one with a Cup in her Hand, and one with wilder looks then the other, still looking wilder and wilder, as they stood behind the first; Whose Name was Merriment; next to her was Heedlessness, then Vanity, then Folly, then Luxury, then Revel­ling and Excess, and lastly Mad­ness; all of them in Garments suitable to their Conditions.

There were divers other At­tendants, as Forgetfulness, who stood in manner of one Asto­nish'd; Slothfulness sat on the Ground with her Arms folded, [Page 86] her Sister Idleness and her Daughter Carelessness lying half naked and asleep by her. She her self was scarce dress'd and hardly well awake; yet she held in her Hand a Cup of Wine, but so neglectfully as that she spilled much on the Ground. Hard by was Scurrility and Scoffing with Taunting their Brother, and Brabling their Sister, who took her Kinsman Debate by the Hand, and they all sat closely together, tho' in no quiet but boisterous manner, conferring and carousing with Infamy, Rage, and Fury; who had ter­rible Looks and fiery Faces. In a close corner there was the Queen's Daughter Intemperance, dallying and wantoning with her own Brother Lust, her Gent­lewomen [Page 87] Immodesty and Shame­lessness standing by and looking on.

This comely company were in a manner hedg'd about with a strong Guard of Bears, Bulls, Goats, great Asses, Horses, huge Mastives, Wolves, Swine, Hares, Bucks, Apes, Baboons, Mar­mosets, Monkeys, and Satyrs, and other kind of Beasts, that it seems had formerly all been Men, but after long tarrying with the Queen, and drinking too liberal Draughts of her Wine, had been metamorphos'd and changed into such Crea­tures. But verily it was an hor­rour to behold their Countenan­ces; how terrible, and fiery, and to observe, what a dismal life they lead, crying and howling [Page 88] and roaring together with a most discordant Harmony; for by the clashing of their Teeth, the shaking of their Chains, and the gaping of their Throats, their Picture seem'd to affect the Ear as well as the Eye.

On one side you might see some of these Beasts discharging their Stomachs of Wine, wich those, that were turn'd into Dogs, immediately lick'd up again. The Swine wallow'd in filthy Puddles and mire, vomiting up horrible Serpents and Lizzards. The Bulls and Kine cast up Frogs and Flyes; the Bucks Pearles, the Asses Books, the Bears Swords and Hangers; the Wolves Cats, Mice, and Rats; But the Apes, Marmosets, and Satyrs skipped and frisked and [Page 89] danced about very pleasantly. On the contrary the Bears and Wolves bit and fought very cruelly, one against the other; so that a great deal of Fur was scatter'd on the Ground, and here an Ear, and there a piece of a Taile, and Teeth, and Hornes; and Blood ran all about.

On the left Hand, towards the little Wicket, which we ob­serv'd to be a place in a manner unfrequented; there lay at a good distance the Bodies of Beasts stretch'd out along, slee­ping, as it seem'd, very soundly, tho' in their own dung and vo­miting. All were wounded with Wine, but many had other hurts, and there they lay heaped one on another, like a Pile of dead Bodies. Yet some now and [Page 90] then made shift to rise up, though faintly, after they had, I suppose, digested their Wine, and immediately return'd to their former behaviour, having still on them the skins of salvage Beasts. Others finding themselves well wearied with these im­moderate Entertainments, went staggering forth of the Arbour, seeking to get away by the nar­row Passage; but many of these at their returning were found hurt and lame of the Limbs, some being only half Men and half Beasts, as Mermen, Centaurs, Sa­tyrs and Savages. These, being with much a doe gotten by de­grees out of the little Door, met there with certain old rough and tough Fellows, who came towards them with Chains, and [Page 91] Shackles, wherewith they bound them Hand and Foot, and afterward beat them, very soundly. If any one offer'd to re­bell, they gave him many severe blows with a Bastinado, and they hardly suffer'd any to escape them, without making some account of this Nature with them.

The most dangerous old Fel­low of all, who gave the greatest blows, and indeed was most cruel, was call'd the Gout, cloth­ed indeed in Silk and Sattin, but of an ill-favour'd shape and very hideous to behold. His Limbs were lank and loose, his Joynts gross, his Legs swell'd, his Face bloached, and his Hands and Fingers full of great Nodes and Crooked. The next to him [Page 92] had a Countenance partly pale, and partly red as any Fire; and his Name was Feaver-Ague. The Third was Dropsy, very hugely swoln with a Colour like Lead and Sulphur; and he was also a shrewd smiter, and tor­mented very cruelly. For in some he blew their Bellies like Blad­ders, 'till they were hard and distended like Drums; others Legs he puff'd up; others their Breast and Face; and others their whole Body, till he had brought them to such a condition, that they could never be satisfy'd with Drink, but, the more they drank, they were still the more thirsty and insatiable. Hard at his Heels follow'd the Palsy, who seem'd to be wholly Impo­tent, and that he had not any [Page 93] Nerves or Sinews, that were not utterly broken; but for all that, such as he could once lay hold on, he made them sure, rendring them quite Numb and Dead in half their Body, or crook­ed and bent in the middle, or weak and helpless and shaking in all their parts. Next him there was Apoplexy, or the Dead-Palsy, who took some strictly by the collar, and so beat them about the Head, that they re­main'd as dead without any un­derstanding or moving; and some indeed with two or three Knocks he killed outright. A­mong these were the Itch and Scab, follow'd by their Sister Leprosy, who so handled these poor Creatures, that their Bo­dies became like an hard crust, [Page 94] their Faces being adorn'd with goodly Sapphires. But their Noses cost more in Painting, than if they had been limn'd in Gold, or Silver; for they were all cover'd over with rich Car­buncles. And yet for all they were so handled by these old Fellows, they could not forbear quarrelling among themselves; for they fell a tugging and lugging one another by the Ears, and fought so cruelly, that you might easily guess few of them would be left alive. Thus grew a great number of Diseases among Men at first, which being entred into the Blood and Mar­row, came propagated down to late Posterity; but all of them had their Original from Intem­perance. But we must not forget [Page 95] the Falling-sickness, who lay all along beating his Head against the Ground, and upon the hard Stones, that many times it brake, that the Bloud gushed out; he foaming at the Mouth all the while like an angry Boar. But wo to him, whom he could fasten on; For he would fling him down, and then fall upon him, and never leave, till he had made him in as bad a case as him­self. Yet he was not so cruel, as his Kinsman Apoplexy; for al­tho' he took away all understan­ding, yet he left some Motions and Signs of Life. There was al­so Catarrhe, or Rheumatism, who continually aim'd at the Head and Eyes, and Chest; he had a gross Head himself, so heavy, (to ones Eye) and [Page 96] withal so sleepy, as if he could hardly support himself. His Gorge was like a Sink; ever Bilch­ing forth unsavoury fumes; his Eyes always sore; his Nose like a Limbeck continually Di­stilling; but not Rosewater, you may swear; for it was plainly Glaunders and Snivel, which to­gether with large quantitys of Water, that came forth of his Head, as if sufficient to quench the heat of Wine, gave a smell, that annoy'd all; but almost stifled them, that were near. Among all these old Wretches, there was one, that had well nigh five thousand Pieces and Patches on his Garment, and yet himself in a manner naked and barefoot; his Face was cover'd very thick with Dirt and [Page 97] Filth, and he look'd very mea­ger and hideous, which made all the Rest, seeing him so like a poor snake, and even unwor­thy to hold rank with them, to beat and bruise him, 'till the Blood issued forth. Only Head­ach, and Nastiness, and Low­siness were content to keep him company. This very Picture of Misery was called Po­verty.

Last of all came old decrepit Age with a Staff in his Hand and mounted in a Chariot made all of dead Men's bones, with his Neighbour Death sitting in Triumph over him. The Cha­riot Wheels went over both Young and Old, breaking them in pieces, as it went a long.

And this is the Substance of [Page 98] this Picture of Apelles, wherein that Ingenious Painter gives us a lively and graphical Descripti­on of Sobriety, and Drunkenness, setting forth apparently, to eve­ry Eye, both the Good and Evil, that happens to Men, as they chuse either this or that.

The END of the first TABLE.

ENVY Unmask'd And INNOCENCY Rewarded.

An Excellent Example To all KINGS, and MA­GISTRATES.

Being A PREFACE to the following PICTƲRE.

ENVY Unmask'd And INNOCENCY Rewarded.

KING Ptolemy, the Son of Lagus, had a Lieute­nant named Theodotas whom he set over Phoenicia; this Man entred into a conspi­racy against his Lord and Master in Tyre; so that the City and Island revolted from Ptolemy and Pelusium, which was the Key of Egypt on the side of Syria, was betray'd. At this jun­cture [Page 102] one Antiphilus a Villai­nous Rascal, a Painter, who envy'd Apelles mortally for his greater Skill and Favour with King Ptolemy, took occasion privately to go to the King, and to tell him, as a great Secret, that he understood for certain the Author and chief Adviser of this whole Treason, that it was Apel­les, who was a sworn Creature of Theodotas, the Prince of the Faction, with whom he was often seen in great familiarity at Tyre; that particularly the Day before the Treason broke out, he was publickly at Din­ner with him, often whisper­ing in his Ear at Dinner Time. That immediately thereupon Tyre revolted from the King, and Pelusium was surpriz'd all [Page 103] by the Advice and Artifice of Apelles. Now King Ptolemy, as he was always very hasty, being accustom'd to Flattery, which blinds the Judgment of Princes, and puffs them up, took fire im­mediately at this, and exclaim'd on Apelles, calling him a perfi­dious and ungrateful Traytor, and vow'd his Death without mercy. And had there not been among the Conspirators, who were taken, a Man, who dis­dain'd the foul villany of An­tiphilus, and justify'd the in­jur'd Innocency of Apelles, he had without doubt, lost his Head immediately. But the Man made it appear to the King, that Apelles was never by any Man seen at Tyre, that he had no Manner of Acquaintance, [Page 104] with Theodotas, and that all this was but a malicious Slander of a Pitiful Rascally Painter, who envy'd the Glory of Apelles. Thus the King was cur'd of his Jealousy; he gave Apelles an hundred Talents of Gold to at­tone for the Injury he had done him by his Credulity, and with­all gave him Antiphilus for his Slave, to do with him as he would, either as to Life, or Death. To him Apelles did no harm, but in Memory of his great Danger, and to warn others of the Nature of Detraction, he Drew and presented to the King this following Picture.

APPELLES HIS PICTURE OF CALUMNY.

ON the right Hand sits a Man having huge large Ears, very little different from those of King Midas, reaching forth his Hand to a Lady, as yet a good way off, but coming towards him. A­bout him stand two Women, Ignorance, as it should seem, and [Page 106] Suspition. On the other side, the Lady aforemention'd comes for­ward apace; a Woman exceed­ing fair, and well dress'd, but something chased and stirred up, as expressing Rage and An­ger, having in her left Hand a burning Fire-Brand, and with the other, dragging a young Man by the Hair of the Head, who held up his Hands to Heaven, calling God, to witness. There goes before her a Man pale and ill favour'd, looking as if he resolv'd to find fault, very severely, and like those that are almost pin'd away with long sickness. One would guess this to be Envy, as the Lady, that came after him was Calumny, who dragg'd Innocence before, the Throne of Credulity. But yet [Page 107] there were two other Women, accompanying Calumny, who were continually egging her on, dressing and adorning her; and these, as I was inform'd by him that explain'd the Picture, were the one Conspiracy and the other Treachery. But behind them all there came a miserable, dejected, lamenting Woman, all com­pos'd to sorrow, and clad in black, and her Name was Re­pentance, who looking back with Tears and Shame, recieved Truth, that just then came unto her.

Thus far APELLES his Picture of Calumny, or Detraction.

[...],

Hesiod

The MORAL of APELLES HIS PICTURE.

COncerning this Picture of Apelles, we must first con­sider, that it expresseth two se­veral kinds of life, and two man­ners of living which are among Men. That is to say, the one, of Abstinence and Sobriety; the other of Gourmandise, Glut­tony, and Drunkenness. The first is reputed necessary for all Men; for, as we cannot live without eating and drinking, consider­ing we are not Angels, but Mor­tal [Page 109] Men, even so as needful is it to govern our life by the rule of Sobriety. Therefore we should all enter into the House of Sobriety, without desiring to pass any further: for we live not to eat, but eat to live. And because tasting is one of the sences, which we have most in common with other Crea­tures, it is very requisite, that Man should moderate and tem­per the same, both by Abstinence and Sobriety, as also reason which is only given him; if he will not shew himself to be a beast, but that which is more than a beast. For this cause, Apel­les figured the dwelling of So­briety, without the Garden or Orchard, to let us understand thereby, that we are not [...] pass [Page 110] any further to venture on ex­cess; but to rest contented with receiving our refection honestly, for satisfying the necessities of Nature. In like manner, he gave no other abiding to So­briety than Tents, Pavilions, and Tabernacles, to signifie, that we should make no long Sitting at the Table, no more than Pas­sengers do in their Inns; who enter not to remain there al­waies, but only to content na­ture, and then to pass on upon their Journey.

If Apelles, who was no other than a Pagan, could take know­ledge hereof: much more ought we to consider the same than he, considering, that we have the testimony of the holy Scripture, which admonisheth us, that we [Page 111] have here no permanent City, that we dwell in this body, as in a Tabernacle, untill such time as it shall please the Lord, that gave us such lodging, to dislodge us hence. I think also, that Moses gave us admonishment herein, by the Feast of Tabernacles, and the life which the ancient Israe­lites led in the Wilderness. Be­cause our life is so short, and as we feed but to lengthen and con­tinue the same, we should there­fore be fearful of diminishing and curtaling our time, in spend­ing the most part of our time at the Table, where many cracks and flaws are made by excess.

Therefore they may well be counted wise, and worthy to bear the Name of Man, that would go on no further: but return'd [Page 112] honestly to their own affairs, after they had soberly received their sustenance.

By the Sports, Pastimes, and Musick, and Songs, which were exercised in this Meadow of So­briety, I think he purposed to demonstrate, that the life of Man hath some honest Pleasures and Recreations allowed it. For God doth not prohibit us to use such good gifts, as he hath be­stowed on us, living in moderate joy, when the time so requireth. It is written: That there is a time to laugh, and a time to mourn, a time for joy, and a time for sadness. And therefore a Christian Man may learn to use both the one and the other well, and all to the glory of God.

Most certain it is, that God hath permitted us honest Plea­sures and delight, which he hath not forbidden, or are to his dishonour, or any occasion of evil. All honest and vertuous Exercise are permitted unto us, in rendring thanks to God for­them, and acknowledging his benifits by them, provided also, that we keep our selves alwaies within the rules of Sobriety, Modesty, and Honesty. Thus we see one manner of Life, and that which most conveniently beseemeth man.

The other is more brutish, than humane, the sence and description whereof taketh it self thus. First, for the large and common beaten way, where­by men entred into the Garden, [Page 114] and concerning the unbridled multitude that made use thereof; I must understand his Meaning thus, that every Man affecteth ease, idleness and voluptuous Pleasures.

Some knew how to give a Mean to their desires, and took not so much Meat and Wine as should trouble their understand­ings: but could well return to their ordinary businesses and use Reason in all things. Now, there were others that knew not any Mean or Measure, neither had regard to Time or Place; but would needs venture further, and fell into such extremity of folly, as they lost their senses, understanding and memory. So that thereby they became brute beasts, and could no way retire [Page 115] from this disorderly battel; till diseases, poverty, and necessity admonished them of their duty. For they are the last Com­panions of Drunkenness and Wayes of all Carowsers, that do her the greatest Honour.

By Handmaids or Waiting-Women to Drunkenness, I understand those several vices, as their apt Names do signify; and they are the meetest for her Company. And by the Drinks, which she gave to her. Quaffers, he meaneth the venom and poy­son of voluptuous excess, which maketh such a Transport of mens Understandings, that they grow like unto brute beast, ac­cording as they take less or more, and according to the complections they are of; re­presenting [Page 116] even those very beasts, whose Nature and Man­ners they cone nearest unto; and refusing all friendly counsell and advice, do delight more in such barbarous and uncivil courses, than any other manners that should shew them to be Men.

The CONCLUSION. An Admonition concerning the Shortness of Life.

MAny men complain that Nature is very unkind to them in allotting them so little time to live, and often cry out, that no sooner are they born, but they must die, before they can take their full Draught of the Pleasures of this Life. Neither is this the complaint of the Illiterate and Vulgar sort of People only, but even of the [Page 118] most Valiant and Learned Men. We not often meet with any that are desirous to relinquish the enjoyments of this Life, and to enter upon another state, But too many that cry out with Aristotele, Life is short, but Art is long. We find many bemoan­ing their condition with sighs and tears, and such dismal ex­pressions as these: Nature is more bountiful to the very beasts and savages then to Man: They can live for five or ten Ages; but as for Man (who is born to greater and nobler ends) is not allowed half their time, though he entreats and strives never so vehemently. But to these Persons, we may find, Se­neca does give a severe Repri­mand. How comes it to pass [Page 119] that we loose and squander away so much of our time, if we complain, we have not Enough? When we can spend whole Days and Months, and Years in doing Evil, or else in doing nothing, or in doing things be­sides our real business. Infinite are the hours which we bestow upon Ceremony and servile At­tendances, in Hopes and Fears; Love and Revenge; Balls and Entertainment, Ambition: Coust flatteries; Rambling voyages; Impertinent Studies and Unac­countable Amours. Life is long enough, and the time allotted us, if it were well employ'd, were abundantly enough to answer all the Ends and Pur­poses of Mankind. But we ne­ver remember our End, nor seek [Page 120] the means and so it comes to pass, that when Death makes a visit to us, we are damped and dejected in our Spirits, and are extremly loth to depart. In a word, we live as if we were never to die, without any Re­flection upon our Lives, which may be taken from us in a Mo­ments time. For would we live, as if we were always in expecta­tion of Death, and set our Ac­compts right, every day that passes over our Heads; Would we, I say, seriously consider, and put in practice Pythagoras his excellent Advice to his Dis­ciples. Namely, daily to call our selves to a strict Account, what we have omitted, or what we have committed, we should never set our Affections [Page 121] upon this Life, nor be the least a fraid of Death; which would free us from this troublesom habitation, and invert us with a Blessed Eternity.

The CONTEMPT OF DEATH.

THat all Men must die is most certain, and that Death which we so much dread and decline, is not a Determination, but the Inter­mission of a Life which will re­turn again is as certain. What is it then, I wonder, that makes men afraid: Oh! 'tis an hard thing to die will some say: Who can without very great reluctancy enter into an ruk­newn state, and quit the gau­dy [Page 123] pleasures of this varnish'd Earth? Thus do they fear and tremble, and can't endure to think of an after separation; For they represent Death to their thoughts as a strange and hideous Monster, and (with Aristotle) are willing to conclude it the most Terrible of all Ter­ribles. But alas! would they consi­der, that to die 'tis but a moments work, and that no sooner is the pure Soul stript of its gross Body, but our Pain and all the Miseries of this wicked life are at an end.

Again, let them remember that the World it self stands condemn'd to a Dissolution, that every man must submit to the Prince of Death. He that will not voluntarily follow in [Page 124] the great and beaten Road must be drawn by force, for our fate is fix'd and the Decree is immutable. And besides what Reason have men to murmur or be afraid of Death, when that which we call Death is the Gate and Door of Eternal Life, and who is not willing to exchange a Life of Mourning and Sorrow, for an Eternity of Happiness? Death in a word is a Debt to Providence and Nature, and this Life was never design'd but for a Journey to another Place. O! therefore, let us comply with that cheerfully, which Provi­dence hath made necessary.

The END

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