and Boasting fellows, into animals flying in the air, and thofe of the Slothful and the Idle, of the Unteachable and the Foolish, into the shapes of animals living in the water. Here behold a moft illuftrious example of the double Philofophy, or Theology, if you'd rather have it fo! Here's the true key, for opening the Egyptian and Pythagorean Myfteries! Nor are we to wonder any longer, that the fame men do not always feem to fay the fame things on the fame fubjects, which, problem can onely be folv'd by the diftinction of the External and Internal Doctrine. An application to the Caldean Refurrection is very easy.

T

IX.

ult.

HAT I may now return in particu lar to Fables, be perfuaded of this (fays De nat. PHURNUTUS, the Philofophizing Deor. cap. Divine, to his fon) that the Antients were no contemtible perfons, but capable to understand the nature of the Universe; and peculiarly happy in philofophically explaining it by fymbols and figures. This I can easily grant, and that the knowledge of the nature of things, is much better convey'd by allegories than fables: for allegories do onely cover the Truth, while fables confound and quite overwhelm it. Nothing De Diis et is better known. But Fables, urges SALLUSTIUS, declare to all men the existence of the Gods: yet cap. 3. who and of what kind they are, they manifeft to thofe alone that are capable. I would gladly have it fo but who are they that are capable? or that, in fuch cimmerian darknefs,can onely grope out the Truth? who can accurately diftinguish,

G 3

whether

Mundo,`

2

whether the point in queftion be a real matter of fact, or a fable invented at pleasure? when we fee the learned and unlearned, whole communities and nations, divided on this fubject. What is a History to CAIUS, is a fable to PUBLIUS. Where's the contemporary witness? or who elfe is to be trusted? what end or limitation will there be of Fables, if once you allow the ufe of them? how many objects of reverence and falfe wor fhip, are owing to Fables mifunderstood? how many Gods and Goddeffes? whofe rites and feftivals beget idleness and debauchery, drunkenness and floth, which are the fruitful fources of all vice (while the Priests of those imaginary powers are gainers by the public lofs) which can neither be faid nor imagin'd of figures and fymbols. PLATO was fo fenfible of this, that, in the fecond book of his Republic, he forbad all thofe Fables concerning the contentions and warrs of the Gods, their rapes, adulteries, flaughters, lics, thefts, diftreffes; with fuch other crimes and calamities, as begot wrong notions of the Gods, or that perverted natural morals by their examples for men will never think that to be a vice or imperfection in themselves, which is a virtue or perfection in the Divinity. Wherfore the fame PLATO banifh'd Ho MER, yet with diftinguishing marks of honor; tho he well knew, that all his Fables vail'd natural matters: but to the Vulgar they feem'd fo many real perfons and ftories that had certainly happen'd; as the reverence of objects, excited in the learned by images, terminates among the unlearned in the images themfelves. For my part I do entirely agree with PLATO in the faid fecond book, that certain things, as thofe above-mention'd, ought not to be publicly receiv'd, whether fabulously deliver'd or otherwife: for young People

are

are not able to diftinguish if fuch be Fables or not; and the opinions that are imbib'd in that tender age, can scarce ever be rectify'd, or they are eradicated with the greatest difficulty. This is prov'd undeniable by daily experience. Obut, fays DIONYSIUS Edit. Halicarnaffeus in the Life of HOMER, it ought Amft. not to appear ftrange, if by enigmas and certain fa- Pag. 323. bulous difcourfes, he delivers his conceptions for this is occafion'd partly by poetry, and partly by the cuftom of the Antients: that the lovers of learning, being delightfully attracted by a certain elegance, might the more easily both feek after truth, and difcover it; and that the unlearned might not defpife thofe things, which they cannot understand. For there is a time, when what is figuratively faid, becomes pleasant; and what is clearly explain'd, contemtible. This I allow to be a fufficient apology as to every thing, except RELIGION; wherin I think all Fables to be intolerable, and that no Allegories ought to be admitted, but onely in expreffing the DIVINE NATURE and ATTRIBUTES. To fay that Fables will quicken our diligence, is the fame plea with that for Myfteries; as if time lay heavily on our hands, and that we had no other occupation but Criticism. Befides that if the one or the other be explicable, why not contemtible after they become known, according to the reasoning of DIONYSIUS and others? or if both of 'em be incomprehenfible and unfathomable, our diligence is in vain, and we are exercis'd about nothing; or, which is the farne thing, to no purpose.

I

X.

N conceiving, explaining, and decla ring the DIVINE NATURE and ATTRIBUTES, I readily own that Symbols and Metaphors are not onely apt and useful, but the laft of 'em even abfolutely neceffary. Nor, in truth, can any ideas of them be otherwife imparted to the illiterate, of which this is not the place to render a reafon. But, as farr as the matter concerns our fubject of the Exoteric and Efoteric Doctrine, the moft antient Philofophers, being no lefs conscious of the faid difficulty relating to vulgar concep tions, than juftly cautious against the detraction, malignity, violence, and rage of the fuperftitious, were not fo follicitous to conceal any thing, as their real judgment concerning the DIVINE NATURE: for they obferv'd that few kept a fedate temper in difcourfing on this point, either when they were not able to maintain their own opinions, nor to confute thofe of others. For this difpofition we have accounted before in the Priefts, who ftampt the fame. impreffion on the minds of the People. What Reafon cannot fupport, Force muft: and that fhall not be permitted to be told, which fhows the Multitude to be ridiculous, or their Guides impoftors. This put the Philofophers every where on their guard. SI MODenar De- NIDES, as we are inform'd by TULLY, ing ask'd by the tyrant HIERO, what GOD was, or of what nature? requested the space of one day to think on the fubject. When the day after, the fame demand was reiterated, he begg'd for two days,

or. lib. 1. cap. 22.

be

But

Nationes,

But when he had frequently doubl'd the number of days, and HIERO admiring ask'd why he did fo? becaufe, faid he, the longer I confider upon it, the more obfcure this thing appears. Not that he had nothing to anfwer: but that it was dangerous to tell the truth, or to do fo without ambiguity and circumlocution, as by the examples of diverfe Philofophers might be eafily prov'd. THALES the TERTULMilefian, when CRESUS demanded of him, what LIAN. ad be thought of the GODS? after obtaining fome lib.z.cap.2. days for deliberation, anfwer'd, Nothing: provided that TERTULLIAN (after his wonted manner) has not confounded HIERO and CRESUS, SIMONIDES and THALES. When EUCLID JOAN. of Megara was ask'd by fome body, of what nature STOв. were the GODS, and in what things they chiefly Edit.Frandelighted? As to all other things, he anfwer'd that he cofurt.pag. was ignorant: but one thing he knew for certain, that 164. they hated curious perfons; for EUCLID was well aware, that a great queftioner is a great babler. STILPO being likewife ask'd by CRATO, whe DIOG. LAther the GOD'S took pleasure in prayers and pro- fect. 117. ftrations? You fool (faid he) do not confult me about fuch things in the fireet, but at home. He makes ufe almost of the fame expreffions here, in which Id. lib: 4. BION the Boryfthenite anfwer'd to one, who fect. 46. ask'd him if there were any Gods?

Old man, have you the croud farr off remov'd?

These Philofophers cou'd have all made proper anfwers, but they were unwilling to displease by declaring the truth; left they fhou'd bring the Vulgar on their backs, whofe inconfideratenefs has in all ages prov'd the greateft fupport of the Priefts: infomuch that even in a certain Chriftian Church it is grown a Proverb, that the Ignorance of the Laity is the Revenue of the Clergy. Agreeable to what has been related of feveral Philofophers,

Serm. 46.

ERT. lib. 2.