Eutyphron
answers, that they engage us to please them by our Pray ers and Sacriiices, and that Holiness and Piety ronfist in this on which the Welfare of Fami nes and Republicks depends.
Plato - 1701 - Works - a
AndiftheseScien ces are unhappy to us, 'twould be better for us to be ignorant of 'em, and consequently there is a fort of IgnorancemoreusefulthantheSciences.
Thisis stillmore true in Prayer than in all the other Acti
onsofLife. AndMsbettertoasknothingofGod, thantoaskwhatisEvilofhim,whenwethinkwe are asking Good , and consequently the Prayer I have been speaking of-is the most perfect of all others.
UponthisModelthePrayerstheLacedemoni ans was form'd ; W h o are J^ptent to fay, Lord, grantuswhatseemsgood,andcomelytothee. They never request any thing but this, and yet are the happiestPeopleintheWorld. Tothispurpose Socrates relates a Story which he had heard tola by someoldPeople. Hesays,theAthenianshaving beenoftenovercomeintheWarstheyhadwith the Lacedemonians, resolv'd to send to the Oracle of JupiterAmman,toknowtheReasonwhytheGods
rather favour'd the Lacedemonians than the Atheni
ans who ofFer'd 'em more Sacrifices, erected more
Temples and Statues in their Honour, and made
3em more Presents, and more magnificent Oblati
onsthanalltheGreekstogether. WhereastheLace
demonians were so guilty of Avarice in their W o r
ship, that they scarce sacrific'd any Beasts but what w e r e b l e m i f h ' d , a n d m u t i l a t e d ? , t h o t h e y w e r e v e r y
Rich. TheProphetanswer'd'eminafewWords. The Benediiiions of the Lacedemonians are more a- greeable to Jupiter than all the Sacrifices of the Greeks. He calls their Prayers Benediiiions. So
that the Lacedemonians were belov'd of God, be causetheyknewhowtopray-,whereastherestof the Greeks were hated of him, because they did notunderstandhowtoofterSacrifice. AndHomer (fayshe) signifiesthelame thing, when he fays the Trojans, when they built a Fort, ojfer'd whole He- catombes to the Gods, thesmoke ofwhich ascended to
Heaven0
? ? Second Alcibiades^ 517 Heaven, but the Gods refused to accept 'em because
theybated thesacred CityofTroy, King Priamus,d/zi bis People. The Occasion of this hatred, was be causetheTrojansknewnothowtopray,butwould haveoblig'dGodbytheirSacrificestodo, nothis own Will, buttheirs. But God suffersnothimself to be corrupted by Giftslike a Usurer;and thatman mustbeafool,whothinkstoobtainhisFavourby suchSacrificesastheWickedare. betterabletooffer. , thantheRighteous. God onlyregardstheSanctity and Purity'of the Soul, and esteems nothing but JusticeandWisdom. Now nonearetrulyJust andWisebutthosewhoknowhowtoperformtheir DutytowardGod andMen bothintheirWords andActions. Whatdoyouthinkofallthis,Alci- biades ?
Alcibiades struck with the Evidence of these Truths,answers, that heisnotsosenseless,asto oppose his weak Understanding to that of God, aud to contradict his Oracles.
Then don't be in so much haste, Alcibiades, (con tinuesSocrates)toofferyourPrayers,lestGod to punish you, should answer the Imprecations you are going to utter against your self: For you are not a Man likely to use the Prayer of the Lacedemoni ans-, you are too proud, for that is the softest name I can give your Imprudence; therefore wait till you
arebetterinstructedhow todemeanyourself,bothto ward God and Men.
Alas ! W h e n shall I be instructed in this? (replies Alcibiades) and who shall be my Master? what Pleasure I should take in obeying him !
Itmust be hewho takescareofyoxx(&ys$ocrates) andwhotrulylovesyou;thatisGod,'tishethat mustteachyoutopraywell. Butbeforehecom municates to you this Knowledg of what is very
good, which alone can make you discern what is your true Good, and suggest such Prayers to you as
willbeforyourAdvantage, hemustdissipatethe D a r k n e s s t h a t b e c l o u d s y o u r S o u l ? , a s M ^ e r v a , i n
Ho? ner,
? ? 318 AnAbridgmentoftheSecondAlcibiades;
Homer, dispell'dtheMistthatcover'dDiomedcs his Eyes, and hinder'd him from distinguishing God fromMan. Forwhilewearedestituteoftheknow- ledg of God, we are incapable, either of under standinghim, oroffollowinghim, andconsequent ly 'tis impossible tor us to pray well.
, Lethimscatterthen,(repliesAlcibiaies)lethim destroythisDarknessofmine; Iabandonmy self to his Conduct: : and till that happy day comes, which, ifitpleaieGod, Ishallnotbelongexpect ing,I'lldefermy PrayersandmySacrifice. Inthe mean time give me leave to express my Thanks to you, for your wise Counsel, by putting this Crown on your head which I wear on mine.
I readily accept that Favour (fays Socrates) and as in the Phenicians of Euripides, Creon seeing Ti- refias coming to him with a Crown of Gold, which was the firstFruits of the Spoil of the Enemy, and
'with which theAthenians had honour'd him for his Art,said,ItakeyourCrown,whichisthesignof Vithry,foragoodOmen,foryouseewearealsoin agreatjlormofWar. SoImustfayItaketheHo nour, I now receive at your hands for a happy Pre s a g e -, f o r I a m e n g a g ' d i n n o l e s s a C o n f l i c t t h a n Creon;whilelam endeavouringtogaintheVicto ry over all your Lovers.
nrr>>i --
THE
? ? THE
Ab ridgment
Of EVTTP HRON, OR
Of Holiness.
EUtyphron meets SocratesintheKingsPorch, whichwasaPlaceontherightHandoftheO-
rantique,whereoneoftheIX Archons,whowas call'd
theKingpresidedduringhisyear. Surpriz'datthis
Novelty, (foritwas thefirsttimethatSocrateshad
appear'd inthisplace) he askshim whatitwas that
could oblige him to leave Lyceus to come into this
Porch. For'tisnotlikely(fayshe)thatyouhave
anyProcesshere before the King, asIhave. Tis
worse than that, (fays Socrates) the Business I have
is that which the Athenians call an Accusation.
How (faysEutyphron)doesanyoneaccuseyouthen?
For I can't imagine that you would accuse any Bo
dy. Eutyphronwho isgoingtoaccusehisownFa
ther, can't believe that Socrates would accuse any
Man; of such a strange piece ofExtravagance, and
ofso foundanOpinionofhimselfisasuperstitious
Mancapable. AndPlatoimproves[thiswitha
great deal of Address to insinuate that at Athens
honestMen nevetfollow'dtheTradeofAccusers. Socrates fays, he accused no Body. Who is it
that accuses you then ? (fays Eutyphron) I don't ve rywellknow him (faysSocrates)heisayoungMan : AndnotcontenttotellhimhisNameandthePlace (C)f his Birth, he draws, his Picture ; which is that
of
3'9
? ? gio
Ah Abridgment
ofaManwhosePhysiognomyPromisesnothingof Good : He has, fays he, Lank Hair, a Thin Beard, andaCrookedNose. AlltheseMarkscan'tmake himknown. ThisyoungMan(continuesSocrates) like a great Politician, has. caus'dme to be cited be forethe City as our common Mother, and accuses me of forging new Gods and rejecting the old.
Oh (faysEutyphron) I perceive what the Matter is, because you say you have a familiar Genius, a Godthatconductsyou,Melitusaccusesyouofin troducing new Opinions, knowing very well that all such things as these are suspected by the com mon People,who are always ready to receive Accu sationsofthiskind. WhatdonotIsuffer,whenI speakof divineThings intheAssemblies,. andam predicting what shall come to pass ! The People laughatmeasifIwereaFool:Notthatanything that I have foretold has fail'd of itsA ccomplimment ? but'tisbecauserheynaturallyenvyallsuchaswe are.
M y dear Eutyphron, (replies Socrates) perhaps 'tis no such great Misfortune to be laugh'd at. The Athenians don't much trouble their Hgads about a
Man's Ability, provided he concerns not himself to teachotherswhatheknows; butifanyonemakes a Profession of teaching, they are downright angry with him, either out of Envy, as you fay, or for someotherReasonwhichweknownot. Idon'tat all desire (says Eutyphron) tomaketryal (asyou have done)tomy Cost,what Sentiments theAthenianshave of me.
There'sa greatdealofdifference(repliesSocrates, improving this Confession of Eutyphron to show, in the PersonofthisDiviner, theCharacterof those that presided to teach Religion, viz. that they taught nothing, but through fear left the People in igno rance) perhaps you are very resefv'd and refuse to
teach what you know ; whereas I fear, the Athe nianswillthinktheloveIbeartoailMankind in ducesmetotell'emtoofreelyallIknow, with outaskinganyRewardof'em. Butiftheywould
only
? ? The Abridgment of Eatyphton; 211
onlylaughatme (asIsaidjustnow)asyoulaythey do at you, it would be no very troublesome or un pleasant thing to pals a few hours in laughing and jesting. ButiftheytakeuptheMatterinearnest- t h e n 'tis o n l y f o r s u c h D i v i n e r s as- y o u t o k n o w w h a t will be the Event.
Itmaybe (faysEutyphronlikeagreatDiviner) you'll sustain no Damage by it, and I hope you'll have a happy Issueof your Business, as well as I of mine.
Then you have some Business here, (replies So crates)areyouPlaintifforDefendant ? lam Plaintiff, faysEutyphron. Whomdoyouprosecute(saysSo crates) I prosecute m y Father (fays th'other) your Father, good God ! (fays Socrates) and what isthe Accusation then ? Of what do you accuse your Fa ther>Iaccusehim of Murder, (replies Eutyphron*) OfMurder! (faysSocrates)ThatindeedisanAc cusationabovethereachofthePeople, Who willne vercomprehendthatitcanbeJust. Forthisisnot anAttemptforanordinaryMan, butforonewhois arriv'd to theutmost pitch ofWisdom.
You lay true, Sosrates, (replies Eutyphron) de ludedbythisCommendation. But(faystheother) is it any one of your Relations that your Father has killed? without doubt (continues he) it must be so, for you would not bring your Father before a Court of Justice, if he had only kiil'd a Stranger.
W h a t anAbsurdity is that(says Eutyphron)to think there's a difference in this reipect between a Relati onanda Stranger:TheCafeisequal1 theonly thing to be regarded is the Justice or Injustice of the Action ; for if the Action be evil you are oblig'd to prosecute the Anthor of it, whatever Friendship or Relation isbetweenyou^ foryou renderyourself an Accomplice of his Crime to have the least Fami liaritywithhim, andnottoendeavourtobringhim to punishment, which alone can purge and expiate youboth. ButtoapprizeyouoftheFact,theDe ceased was one of our Farmers, when we liy'd at
Y ffaxJXj
? ? 311 7he Abridgment ofEutyphron]
Naxus, heheldapieceofLandofus;oneDayha-
? vingdranktoomuch hefellintoaPassionwithone ofourSlaves,andknockedhimO'th'Head:My Fa
ther put him into a deep Pit, bound Hand and Foot, and lent hither to consult those who have the In spection of all Matters of Religion, and Cafes of Conscience, toknow whatheshoulddo, andduring all this time neglected the poor Prisoner, as an As- i a s s i n w h o s e L i f e w a s o f n o c o n s e q u e n c e -, a n d s o h e d y e d ? , H u n g e r , T h i r s t a n d t h e w e i g h t o f h i s I r o n s
kill'd him, before the return of the Messenger that myFathersent. Upon thisthewholeFamilyis mightilydifturb'datme, becauseforthesakeofan AssassinIaccusemyFatherofMurder, whichthey pretend he has not committed : and if he had com mitted it, they maintain that I ought not to prose cute him, seeing the Deceased was a Villain and a Murderer % besides that 'tis an Impious Action for a
S o n t o b r i n g a c r i m i n a l P r o c e s s a g a i n s t h i s F a t h e r ? , soignorantaretheyofDivineThings, andsoinca pable of discerning what isProfane and Impious from what isJust and Holy.
Socrates amaz'd at a Position so presumptuous and false, askshim ifhe thinkshe soexactlyknows all Divine' Things, and can so precisely distinguish that W h i c h i s h o l y f r o m . t h a t w h i c h i s p r o f a n e -, t h a t t h e Cafe being as he relates it, he can prosecute his Fa ther without fearing to commit an Impious Act.
Eutyphron, like a Superstitious Bigot, who de spises all the World beside, and thinks he fees more clearly intoMatters of Religion than any Body else, answers, What Advantage should Ihave above other Men, if I did not very exactly know all these things ?
Socrates feigns himself extremely pleas d that he hadfoundaManofsoclearaHeadandsogreatA- bilities,whomightgivehim somuch assistanceinthe troublesomeAffair inwhichAE^/i/<<s had engag'd him^
\ and earnestly conjures him to teach him what is pro perlyholy,andwhatprofane3andtogivehim such
? ? *\she Abridgment o/Eutyphron^ 32$
a just Idea of both, as may always enable him to distinguish em with certainty.
Eutyphron here still keeps his Character very
well. That isholy (fays he) which I am doing,
namely to prosecute in a Court of Judicature every
one -that commits Murder, Sacrilege, or any other
unjust Act of the like Nature, without any distincti
on;LetitbeFather,Mother,Brother;&c. 'Tis the fame thing. -? :? -
This Definition, which springs rather from blind" Zeal, than theknowledg of Holiness, not satisfying. Socrates, Eutyphron attempts to prove it by Authori ty. He. maintains that all Religion consisting in agitatingtheGods, hecouldnotdoamorepious
and holy thing than to prosecute his own Father, feeingJupiter putSaturninChains becausehede- v o u r ' d h i s C h i l d r e n -, a n d S a t u r n h i m s e l f ' h a d t r e a t e d Ccehk with yet more Rigour for some other Fault.
Socrates,insinuates thathedoubtsofthetruthof
these Stories, because even Reason teaches us not to
attributeanyunworthythingtotheDeity. How
ever (faysheIronicallytoEutyphronafterhisusual
manner)ifyou,whoaresoableaManinReligious
Matters,agree with theCommonPeopleinthis,
and believe these Traditions as well as they, 'tisab
solutely necessary that I should believe 'em too, I.
whoambutignorantinthesethings. ThereforeI
entreatyouintheName ofthatGodwhopresides!
overFriendship,donotdeceiveme,butteilme if
you believe that thereever were iuchthings, as you have been relating. "'-. . ? :;;
T h i s B i g o t w h o is a l w a y s c r e d u l o u s a n d conceited. ,- '
makes no scruple not only to lay, that he. believes it,:
butadds that he-believesthings"yetmore surprizing,
of which the Common People are ignorant, mean
ing without doubt the Mysteries that were known
only to those that were Initiated \ and maintains,all
the Fables of Poets and Fancies of Painters as funda mentalPointsofReligion. -:? ?
Y 2
Socra-
? ? . Swrates doesJK>t trouble himselfwith . thsConfii- tationof'em^ that would fetfh Jthp Diipute too soon,andheisnotwillingtooffendhim. There- fore he proceeds to ask him, as ifhe were willing to he instructed . by him, what. it is. that :he calls pious and holy, and desires -him to give aclear and distinct Idea \/j which he may j<<dg ? f evei7 thing that"is. pious and holy, for a true Definition ought to. majteknown theEssenceandNature. (C)J"tha,twhich is/defin'd. . 7 ,- ? . -. ] '
? Eittypbron answers, that it is ;tlvat Wihjcfi is plea-
lingto theGods,and conleque. ntiy. ^titMtas. pipi^Be and impious which is displeasing ? o 'erri.
Soecrates tafcesadvantage of this Definition, ari. (hows that the Gods being often divided among themselves, theirQuarrels must needs arisefrom tihek. disagreementaboutwhasisjustqrunjust; pro faneorholy. Andthataccording,tothis,oneand the fame thing is holy and profane, seeiqg. it pleases femeof"emanddispleasesothers. Thereforethe Definition of holy and profane carft subsist with the Plurality ofGods.
* t. This Consequence is certain, and would be suffi cient to reclaim a wise M a n from that Error, and toconvincehimthatthereisbutoneGod. But Eufyphron preserves his Character better than so. 'Tisno such ealy matter to undeceive a superstitious Man. ToeludethisConsequenceheengagesto. prove that the Action of his lather was diipleasing to all the Gods, and that his was agreable to 'em.
Socrates does not press him with theAbsurdity of this Persuasion, which is radier a Supposition than a Certainty, for since their Theologie acknowledges thattheGodsareveryoften contestingaboutMat tersof thisNature, how couldEutypbronbe cer tain that they agreed about the Action he was going to undertake ? In an Affair :of this Consequence a'
greater Certainty, is requisite than that which arises. 11omOpinion:ItwasveryeasybythisMeansto reduce him to an Absurdity :but Socrates takes ano-.
tfier
? ? ThejfyrMgmwtofEutyphron. 31c
{her course to expose the Ignorance of the M a n still m o r e ? , a n d t h e r e b y t o o v e r t h r o w a R e l i g i o n w h i c h h a d
nobetterPropsthanthese- Thereiforeheconvinces him that this Definition is not perfect.
Eutyphron thinks to rectifie it by laying, that whichisHolyi. swhatpleasesalltheGods-,But Socrates answers, that this is only to explain one of Jheyroperties of a holyThingJinstead of discovering theEijfenceofit. Hedoesnotaskifthatwhichis Holy is. belov'dofthe Gods, noBody doubts ofthat: He -wp,uldknow why itislov'd, and what itisthat fendersitworthyofLove. Forifthatwhichisho ly, and that which is. belov'd of the Gods were the l a r n e t h i n g -, s i n c e t h e G o d s l o v e t h a t w h i c h i s h o l y onlybecauseitisholv, theywouldlovethatwhich theyloveonlybecauseitwasbelov'dof'em. And on the other hand, ifthat which is 'be'loy'd of the Gods were belov'd of'em only because they love it, itwouldfollowthattheGods lovewithoutreason, andthat. thatwhichisholywould beholyonlybe cause itwas belov'd. In a word, (he fays)thereisa great deal ofdifference between these 2 Terms, Holy andBelov'doftheGojs, addtheyareentirelyoppo site. For oneMan islov'donlybecausetheylove
him, andanotherislov'd,becausehedeserves. tobe lov'd. Thatistolay,ThatwhichisHolyisbelov'd of the Gods only because itisHoly, but'tisnotHo lybecause'tisbelov'dofthem. TheMatterinhand therefore is to explain the Nature of that which is Holy, and not its Qualities, and to define what it isandwhytheGodsloveit. Thisisveryperplex ing-to"asuperstitiousMan,who continuallytakesup things without Examination, and believes a thing on ly because he believesit.
Eutyphron does not dissemble his Trouble but con fessesthathisThoughtsarefluctuating, and thathe knowsnothowtofix'em.
Socratestomake theMatter(which isveryseri ous) a little pleasant, takes occasion from it to ipeak ofthe Works pf(kdaius^ who made moveable Sta-
? ? ' tue. 3,
? ? |i&
7he Abridgment os Eutyphron?
tues, which never stood still but when a certain
springwhichtheyhadwastyedandstop'd. Helet's
Eutyphron know that hisPrinciplesare as moveable
astheseStatues. TheGoverningSpringisnotyet
stop'd,butiscontinuallygoing, hismeaningis,that ? Eutyphron spoke by Opinion, and not at all by Sci
ence. Tohelphimoutthereforeheaskshimifhe doesnotthinkthatwhichisHolyisJust. Tothis Eutyphron agrees : Next to this the Question is, whetherthatwhich isHoly isapartofthatwhichis Just, or that which is Just a part of that which is Holy. TissoondecidedthatwhatisJustistheGe nusandwhatisHolytheSpecies. Forthereare manythingsJustwhicharenotHoly;butnoneHo ly which are not Just. So that what is Just has a larg er extent than what is Holy.
Nothingnowremainsbuttoknowwhatpartof thatwhichisJustthatwhich isHolyis;Eutyphron fays,'tisthat partofJusticewhichrespectstheGods, and the Care of their Worship, and that the other i? artconcernsMen only.
This Answer throws 'em into another Difficulty, and thatishow toknowinwhatthisReligiousCare consists, and whether it be of the Nature of all other Cares, which tend to the Profit of that which iscar'dfor. Forifso,ourHolinessmustrenderthe Gods better and more excellent, which would be an impious Thought.
E u t y p h r o n a n s w e r s , t h a t 'tis a C a r e l i k e t h a t w h i c h ServantstakeoftheirMasters: Holinessthen(fays Socrates) is a kind of Servant to the Gods : But what do the Gods do by the Ministry of this Ser vant ? For as Physicians operate Health by the M i nistry of their Ait ; the Gods must needs operate somethingbytheMinistryofourHoliness. Now what is it that they operate ?
Eutyphron answers, that they engage us to please them by our Pray ers and Sacriiices, and that Holiness and Piety ronfist in this on which the Welfare of Fami nes and Republicks depends. As on the contra
ry
? ? The Abridgment of Eutyphroru 3 iy
rf Impiety is the ruin, both of particular Person? and States. >_
Socrates collectsfrom this indefinite Answer, that
HolinessistheArt ofsacrificingandpraying. To
iacrificeistogive,andtoprayistoask. Sothat
Holinessconsistsingivingandasking. Suchthings
only are ask'd as are wanted, and such things only
givenasarenecessarytothosetowhomtheyare given ? , for it would be ridiculous to give a thing
which they have no occasionfor.
From hence he draws this Conclusion, that Holi
nessisaTraffickbetweenGodandMan. Butwhat profit can God receive from our Offerings ? For as forus'tisveryvisiblewhatprofitwe receivefrom him, sincewe havenottheleastGoodbutwhatpro ceedsfromhisBounty:Arewe thensocrafty (says he)todrawalltheAdvantageofthisCommerceto our selves only, so that G o d gets nothing by it >
Eutyphron prels'd with this Argument , shuts up all in laying, that God leaves what is profitable to us, and contents himselfwith that which is plea sant -, and that 'tis our Respect, and Gratitude that is so pleasant to him ; which returns exactly to the former Definition; thatthat is Holy which isplea sing to the Gods.
Socrates shows him, that he has hitherto only made a Circle, and entreats him not to refuse him the knowledg of so great a good. But Eutyphron like a true Votary of Superstion, who isalways presumptuous, and never confesses his Ignorance, seeksonlyhowtogetridofhim, andrefersthis Enquiry to another time, telling him some urgent Business calls him elsewhere.
Thus ends this Dialogue, which destroys the false Opinions which then reign'd in the World, withoutestablishingthetrue. TheDeathofSocra tes occasion'd P/ato to write thus imperfectly and sparingly. BesidesthisishisMethod, healways refutesbeforeheteaches. Buthismannerofre
futing fails not to make a discovery by way of An- t-icip^
? ? 3 1 8
T&e Jhridgtoem of Eutyphfdft.
ticipation of what he designs to establish, and does maintainelsewhere. Herewe seethe superstitious Man isalwaysneartheTruth, butneverreachesit. "Tis certainthatHoliness ispleasing toGod, 'sis c e r t a i n l i k e w i s e t h a t it p r o d u c e s a k i n d o f G o r n m e r < s t e between God and Men, arid that this-consists in Giving and Asking-, but the ignorant Athenians con- ceiv'd this after too gross a'manner.
Holiness can't be in us without Conversion, nor Conversion without Love, arid this Love engages us togiveourservesentirelyGod,andtoaskofhim togivehimselftous,thathemaykeepaliveinus that divine Flame which purifies our Souk, and makesusresemblehim. InthisconsiststhatCom mercebetweenGod andMet)-,whichmakesupthe whole of Religion, as Socrates and Flato both acknowledges
The END.
? ? B O O K S sold by Andrew Beli, at the Cross-keys and Bible in Cornhill.
T H E General Historyof England, both Ecclesiasticaland Civil fromtheearliestAccountsofTimetoreRei^nofHispre sentMajestyKingWilliamIII. Takenfromthemost4ncintRe
cords, Manuscripts and Historians. Containing the Live of the Kings, andMemorialsofthemostEminentPersonsbothinChuch andState. WithtoeFoundationsofrheNotedMonasteries,and boththeUniversities. Vol. I-ByJamesTyrrtl,Esq; Price20j. ThesecondVolumeisnowpublished,Price30J.
A CompleatHistoryoftheCanonandWritersofthrBooksof theOldjndNewTestament, bywayofDisserdon:withuseful Remarks on thatSubject, in Two Volumes. By L. F. du Pin, Doctor of the Sorbon, and Regius, Protestor of Philosophy in Paris. DonefromtheFrench. P. ice18j.
Discourses concerning Government, by Algernon Sid ey, Son to Robert Earl of Leicester, and Ambassador frotnthe Commonwealth ofEnglandtoCharlesGujlavusKingofSweden. Publi[hidfroma>t OriginalManuscriptoftheAuthor. Ptice15s.
T h e Mariners Magaijne, stored with, the following Mjthtmiticaf Arts: The Rudiments of Ndvigation and Geometry. The vaking
andUseofdiversMathematicalInstrumentsforSe. iorLand. The Doctrine of Triangles, Plain apd Sphericial. The Art ot Na vigation by the Plain Chart, Mercator's Chart, and the Arch of a GreatCircle. TheArtofSurveying,Gauging,Measuring,Gun nery, andFire-works, wiiha Compendium ofFortification. The Rudiments of Astronomy. The Art of Dialling. Also the PenaN des and Forfeitures relating to the Customs, and to Navigation. With Tables of Logarithms, Sines, and Tangents ; Declination of the Sun, Latitude and Longitude ; Right Ascension, and Declina tionofthemostnotableFixedStars;oftheLongitudeandLati tudeofPlaces;of MeridionalParts,withotherTablesnecessary inNavigation. ByCapt. SamuelSturmy. Revised,Correctedand Enlarged, by John Colfoti, Teacher of the Mathematicks in London. The Fourth Edition, with useful Additions. Price 10 s.
. A Detection of theCourt and State of En^Und, during thefour last Reigns,and the Interregnum ; consisting of private Memoirs. er. With Observations and Reflections ; aid an Appendix discovering
1 the
? ? Bookssoldby Andrew Bell.
thepresentStateoftheNation. WhereinaremanySumsnever b e f o r e m a d e p u b l i c k -, a s a l s o a . m o r e i m p a r t i a l A c c o u n t o f t h e CivilWarsinEnglandthaDhasyetbeengiven. ByR. Co^eEsqj The $d Edition very much corrected, with an Alphabetical Table. Price 7 s.
TheArtofMemory: ATreatiseusefulforall,especiallysuch asaretospeakiHpublick. The2dEdition5Price12d.
Rbitorisa Anglorum, vel Exerdtatims Oratorl* in Rbetmcam Sa- tram& Communm. QuibusadjicimtterquadaMregal*adimbteilles mmeriiscorroborandoes. Ominaadusim& ingutiamAcademiarum &? ScbolarminAngliacovtpostta. ApprovedandRecommendedby t h e c h i e f M a s t e r s o f M e r c b a n t - t a y l o t t , W e [Im i n s t e r , a n d t h e C h a r t e r - louseSchools. Pricei8d. BothbyMaritu? >'Assign] >>. P.
A Rational and Speedy Method of attaining- to die Latm Tongue. IntwoParts. ThefirstcontainingsuchPrecepts'asare common to allLanguages ; Thesecond what is more peculiar to theLatinTongue. The"wholebeingaccommodatedtorfiemean-
. estCapacities, nosonly Personsof riperyears, butanyChildthat canreadEnglish,maybythisMethod-ina littletimearriveto more knowtedgthan isusually attain'd after severalyearsdrudgery inthecommonRoad. Jticet2d.
An Essay concerning the Power of the Magistrate, and the RightsofMankindinMattersofReligion. With some Reasons in particular for the Dissenters not being obsig'd to take the Sacra. mentalTestbutintheirownChurches,andforageneralNatura lization TogetherwitharPostscriptinanswertotheLettertoa Convocationman. Price2s.
TheStagecondemn'd, andtheTncouragenrentgiventothelm- rroralitiesandProfanenessof theTheatre, by the EnglishSchools* Universities and Pulpits, censur'd; if. Charlesthe first'sSundays Mask and Declaration for Sports ami Pastimes on the Sabbath, largely related and animadverted on : The arguments of all the Authors that have writ in defence of the Stage against Mr. Collier, confider'd: And thefensepf theFathers, Councils,antientPhilo sophersandPoets,theGreekandRomanStates, andofthefirst Christian Emperors concerning the Drama, faithfully deliver'd ; withotheruseiulMatters. Price2s. 6d.
Acomp'eacHistoryofEuropeoraViewoftheAffairsthereof, Civil ard Mi i:ary, from the beginning of the Treaty of Mmeguin i6j6, to the Peace concluded with the Turks 1699, including the Articles of" the former, and the several Infringements of them ; the Turkish Wars ; theforming of the Grand Confederacy ; the RevolutioninE'gUnd, 6-c. WithaparticularAccountotallthe Actions by Sea and Lard on both fides ; and the secret Steps that have becnma. le towards a Fca. e, both before as well as during the lastNegotiation, V. herein are several Treaties atlarge. The
whole
? ? Books foil by Andrew Bell.
wfole-nteaix'd with divert dfigmW'tctters, Declarations, and MemoirsneverbeforepuBliftVd. The $i Editioncorrected, and very much inlarg'd.
Th*CompIeat Gard'her j or Directions for cultivating and right orderingof Fruit-Gardenr, 'and Kitchin-Gardens. By Monsieur tieLaHpintinye. Nowcompendiouslyabridg'd,andmademore useful,withveryconsiderableImprovements. ByGtorgtLondon andHenryWist. ThejrfEditioncorrected. Price5j. *
Shetland's Sovereignty asserted : being a Dispute concerning Ho- Bittgr, against those w h o maintain that Scotland is a Fee-Liege of England, and that theKing of Scots owes Homage to the King of England. WhereinaremanyjudiciousReflectionsonmostofthe EnglishHistorians who wrote before 1600, and severalconsidera blePaf&gesillustratingtheHistoryofbothKingdoms. BySir Ifo. Craig,AuthoroftheBookdtFeudis. Translatedfromthe Latin-Manuscript, wkhaPrefacecontaininganaccountoftheAu thor, and a Confutation of the Homage said to be perform'd by Malcolm III. King of Scots to Edward the Confessor,
found in the Archives of England, and publifh'd by Mr. Rimtr. Price 5s.
A PracticalDiscourseon theLoving-kindness of God, in five SermonsonPfal. 6$ 3. ByMichaelPope. Price2s. 6d.
Immorality,Debauchery, andPrtfaneness,exposedtotheReproof ofScripture,andtheCensureoftheLaw. ContainingaCom p e n d i u m i>f the Penal L a v s n o w in F o r c e against Idleness, Profane- ness, pnd Drunkenness ; Houses of unlawful Games ; profane Swearing and Cursing ; speakiDg or acting in contempt of the holy Sacrament ; disturbing of Ministers ; profane jesting with the Name of God 5 absenting from theChurch ; profanationof the Lord's Day j Debauched Incontinency, and Bastard-getting. With severalTexts of Scripture prohibiting such Vices. And a brief Collectionot thesignalJudgments of God againstOffendersinthe saidVicesandDebjucheries. PublishedfortheAdvancementof ReformationofManners, sohappilybegunandcarriedonbyseveral SocietiesinthisNation. ByG. Mtriton. TheidEdition:To which isaddedanAbstractoftheActmadethelastSessionsofPar liament, for the more effectual Suppressing of Blasphemy and Pro- fanenefs. Price1s.
England's Duty under the present Gospel Liberty, from Revtl. III. vers. 20. WhereinisopenedtheadmirableCondescensionandPa tience of Christ, in waiting upon trifling and obstinate Sinners. ThewretchedStateoftheVnconvtrted. TheNatureofEvange licalFaith. TheRichesofFrit-GraceintheoffersofChrist,Par don,andPeacetotheworstofSinners. TheinvaluablePrivi leges of Union and Communion, granted to all that receive him : and the great Duty of opening to him at the present Kntskj and
Cats
? ? Books soli by Andrew Bell. .
Calh of the Gospel, 'with the danger of neglecting these loud
sand itmay be last) Knocks and Callsof Christ, discovered. By
John FUvtl, latePreacherof the Gospel at Dartmouth in Dtwm.
The2dEditioncorrected. TowhichisaddedMountPifeab,or
the Author's Thanksgiving Sermon for England's Deliverance from Popery,Feb. i<58f. :Price5j. . . ',,. ,;. '-. ? '? ?
Mr. F/^tfsFountainofLifeopened. Price8s. --
I HisMethodofGrace. Priceiss. A . . A Free Discourse concerning Truth and Error, especially in
MattersofReligion. WhereinarepropoundedtheProperand certainMethodsoffindingandobtainingtheOne, andofdiscover ingandavoidingtheOther. TogetherwithReflectionsonscve- eal Authors : But more particularly on the Lord Bishop of Saruni's ExpositionontheThirtyNineArticksoftheChurchofEngland. AlsoaPrefacecontainingsomeBriefRemarkson thelateReflecti ons onHumane Learning. By John Edwards, D. D. Price 5. /.
An Account of the Breeding of Worms in human Bodies'; their Nature, jind several sorts ; their Effects, Symptoms, and Prognostics. WiththetrueMeanscoavoidthem,andMed'cines tocurethem. ByNicholasAndry,M. D. oftheFacultyotPa ris*. With Letters to the Author on thisSubject, fromitf. Nicho lasHartfoe^eratAmsterdam,andM. GeorgeBagliviatRom. Ap proved by Dr. Fagon, chief Physician to the King of Francty and bythewholeFacultyofthePhysiciansofParis. Donefromthe FrenchOriginal,withFigures. Price$s.
A Letter to a Member of Parliament, shewing that a Restraint on the Press is absolutely inconsistent with the Protestant Religion, and dangerous to the Liberties of the Nation.
TheHistoryoftheWorksoftheLearned. Oranimpartial AccountofBookslatelyprintedinallpartsofEurost. Witha particular Relation of the State of Learning in eaeh. Country ; for the Month of December 1700. Done by several Hands, Vol. II, TobecontinuedMonthly. PrintedforAndrewBell;whereisto behadthetwoVolumescompleat,orsingleones fromthebeginning to this time.
There is in the Press, and will be shortly publish'd, a N e w Historyof the Turks, in Two Volumes Octavo: Illustrated with Cuts.
ThereisnowinthePress,andwillbepublish'dnextMonth, tbt WorldscfMr JohnFlavelintwoVolumes, Folio; both printed for A i d m v Bell ac the Cross Keys and Bible in Comhill.
?
onsofLife. AndMsbettertoasknothingofGod, thantoaskwhatisEvilofhim,whenwethinkwe are asking Good , and consequently the Prayer I have been speaking of-is the most perfect of all others.
UponthisModelthePrayerstheLacedemoni ans was form'd ; W h o are J^ptent to fay, Lord, grantuswhatseemsgood,andcomelytothee. They never request any thing but this, and yet are the happiestPeopleintheWorld. Tothispurpose Socrates relates a Story which he had heard tola by someoldPeople. Hesays,theAthenianshaving beenoftenovercomeintheWarstheyhadwith the Lacedemonians, resolv'd to send to the Oracle of JupiterAmman,toknowtheReasonwhytheGods
rather favour'd the Lacedemonians than the Atheni
ans who ofFer'd 'em more Sacrifices, erected more
Temples and Statues in their Honour, and made
3em more Presents, and more magnificent Oblati
onsthanalltheGreekstogether. WhereastheLace
demonians were so guilty of Avarice in their W o r
ship, that they scarce sacrific'd any Beasts but what w e r e b l e m i f h ' d , a n d m u t i l a t e d ? , t h o t h e y w e r e v e r y
Rich. TheProphetanswer'd'eminafewWords. The Benediiiions of the Lacedemonians are more a- greeable to Jupiter than all the Sacrifices of the Greeks. He calls their Prayers Benediiiions. So
that the Lacedemonians were belov'd of God, be causetheyknewhowtopray-,whereastherestof the Greeks were hated of him, because they did notunderstandhowtoofterSacrifice. AndHomer (fayshe) signifiesthelame thing, when he fays the Trojans, when they built a Fort, ojfer'd whole He- catombes to the Gods, thesmoke ofwhich ascended to
Heaven0
? ? Second Alcibiades^ 517 Heaven, but the Gods refused to accept 'em because
theybated thesacred CityofTroy, King Priamus,d/zi bis People. The Occasion of this hatred, was be causetheTrojansknewnothowtopray,butwould haveoblig'dGodbytheirSacrificestodo, nothis own Will, buttheirs. But God suffersnothimself to be corrupted by Giftslike a Usurer;and thatman mustbeafool,whothinkstoobtainhisFavourby suchSacrificesastheWickedare. betterabletooffer. , thantheRighteous. God onlyregardstheSanctity and Purity'of the Soul, and esteems nothing but JusticeandWisdom. Now nonearetrulyJust andWisebutthosewhoknowhowtoperformtheir DutytowardGod andMen bothintheirWords andActions. Whatdoyouthinkofallthis,Alci- biades ?
Alcibiades struck with the Evidence of these Truths,answers, that heisnotsosenseless,asto oppose his weak Understanding to that of God, aud to contradict his Oracles.
Then don't be in so much haste, Alcibiades, (con tinuesSocrates)toofferyourPrayers,lestGod to punish you, should answer the Imprecations you are going to utter against your self: For you are not a Man likely to use the Prayer of the Lacedemoni ans-, you are too proud, for that is the softest name I can give your Imprudence; therefore wait till you
arebetterinstructedhow todemeanyourself,bothto ward God and Men.
Alas ! W h e n shall I be instructed in this? (replies Alcibiades) and who shall be my Master? what Pleasure I should take in obeying him !
Itmust be hewho takescareofyoxx(&ys$ocrates) andwhotrulylovesyou;thatisGod,'tishethat mustteachyoutopraywell. Butbeforehecom municates to you this Knowledg of what is very
good, which alone can make you discern what is your true Good, and suggest such Prayers to you as
willbeforyourAdvantage, hemustdissipatethe D a r k n e s s t h a t b e c l o u d s y o u r S o u l ? , a s M ^ e r v a , i n
Ho? ner,
? ? 318 AnAbridgmentoftheSecondAlcibiades;
Homer, dispell'dtheMistthatcover'dDiomedcs his Eyes, and hinder'd him from distinguishing God fromMan. Forwhilewearedestituteoftheknow- ledg of God, we are incapable, either of under standinghim, oroffollowinghim, andconsequent ly 'tis impossible tor us to pray well.
, Lethimscatterthen,(repliesAlcibiaies)lethim destroythisDarknessofmine; Iabandonmy self to his Conduct: : and till that happy day comes, which, ifitpleaieGod, Ishallnotbelongexpect ing,I'lldefermy PrayersandmySacrifice. Inthe mean time give me leave to express my Thanks to you, for your wise Counsel, by putting this Crown on your head which I wear on mine.
I readily accept that Favour (fays Socrates) and as in the Phenicians of Euripides, Creon seeing Ti- refias coming to him with a Crown of Gold, which was the firstFruits of the Spoil of the Enemy, and
'with which theAthenians had honour'd him for his Art,said,ItakeyourCrown,whichisthesignof Vithry,foragoodOmen,foryouseewearealsoin agreatjlormofWar. SoImustfayItaketheHo nour, I now receive at your hands for a happy Pre s a g e -, f o r I a m e n g a g ' d i n n o l e s s a C o n f l i c t t h a n Creon;whilelam endeavouringtogaintheVicto ry over all your Lovers.
nrr>>i --
THE
? ? THE
Ab ridgment
Of EVTTP HRON, OR
Of Holiness.
EUtyphron meets SocratesintheKingsPorch, whichwasaPlaceontherightHandoftheO-
rantique,whereoneoftheIX Archons,whowas call'd
theKingpresidedduringhisyear. Surpriz'datthis
Novelty, (foritwas thefirsttimethatSocrateshad
appear'd inthisplace) he askshim whatitwas that
could oblige him to leave Lyceus to come into this
Porch. For'tisnotlikely(fayshe)thatyouhave
anyProcesshere before the King, asIhave. Tis
worse than that, (fays Socrates) the Business I have
is that which the Athenians call an Accusation.
How (faysEutyphron)doesanyoneaccuseyouthen?
For I can't imagine that you would accuse any Bo
dy. Eutyphronwho isgoingtoaccusehisownFa
ther, can't believe that Socrates would accuse any
Man; of such a strange piece ofExtravagance, and
ofso foundanOpinionofhimselfisasuperstitious
Mancapable. AndPlatoimproves[thiswitha
great deal of Address to insinuate that at Athens
honestMen nevetfollow'dtheTradeofAccusers. Socrates fays, he accused no Body. Who is it
that accuses you then ? (fays Eutyphron) I don't ve rywellknow him (faysSocrates)heisayoungMan : AndnotcontenttotellhimhisNameandthePlace (C)f his Birth, he draws, his Picture ; which is that
of
3'9
? ? gio
Ah Abridgment
ofaManwhosePhysiognomyPromisesnothingof Good : He has, fays he, Lank Hair, a Thin Beard, andaCrookedNose. AlltheseMarkscan'tmake himknown. ThisyoungMan(continuesSocrates) like a great Politician, has. caus'dme to be cited be forethe City as our common Mother, and accuses me of forging new Gods and rejecting the old.
Oh (faysEutyphron) I perceive what the Matter is, because you say you have a familiar Genius, a Godthatconductsyou,Melitusaccusesyouofin troducing new Opinions, knowing very well that all such things as these are suspected by the com mon People,who are always ready to receive Accu sationsofthiskind. WhatdonotIsuffer,whenI speakof divineThings intheAssemblies,. andam predicting what shall come to pass ! The People laughatmeasifIwereaFool:Notthatanything that I have foretold has fail'd of itsA ccomplimment ? but'tisbecauserheynaturallyenvyallsuchaswe are.
M y dear Eutyphron, (replies Socrates) perhaps 'tis no such great Misfortune to be laugh'd at. The Athenians don't much trouble their Hgads about a
Man's Ability, provided he concerns not himself to teachotherswhatheknows; butifanyonemakes a Profession of teaching, they are downright angry with him, either out of Envy, as you fay, or for someotherReasonwhichweknownot. Idon'tat all desire (says Eutyphron) tomaketryal (asyou have done)tomy Cost,what Sentiments theAthenianshave of me.
There'sa greatdealofdifference(repliesSocrates, improving this Confession of Eutyphron to show, in the PersonofthisDiviner, theCharacterof those that presided to teach Religion, viz. that they taught nothing, but through fear left the People in igno rance) perhaps you are very resefv'd and refuse to
teach what you know ; whereas I fear, the Athe nianswillthinktheloveIbeartoailMankind in ducesmetotell'emtoofreelyallIknow, with outaskinganyRewardof'em. Butiftheywould
only
? ? The Abridgment of Eatyphton; 211
onlylaughatme (asIsaidjustnow)asyoulaythey do at you, it would be no very troublesome or un pleasant thing to pals a few hours in laughing and jesting. ButiftheytakeuptheMatterinearnest- t h e n 'tis o n l y f o r s u c h D i v i n e r s as- y o u t o k n o w w h a t will be the Event.
Itmaybe (faysEutyphronlikeagreatDiviner) you'll sustain no Damage by it, and I hope you'll have a happy Issueof your Business, as well as I of mine.
Then you have some Business here, (replies So crates)areyouPlaintifforDefendant ? lam Plaintiff, faysEutyphron. Whomdoyouprosecute(saysSo crates) I prosecute m y Father (fays th'other) your Father, good God ! (fays Socrates) and what isthe Accusation then ? Of what do you accuse your Fa ther>Iaccusehim of Murder, (replies Eutyphron*) OfMurder! (faysSocrates)ThatindeedisanAc cusationabovethereachofthePeople, Who willne vercomprehendthatitcanbeJust. Forthisisnot anAttemptforanordinaryMan, butforonewhois arriv'd to theutmost pitch ofWisdom.
You lay true, Sosrates, (replies Eutyphron) de ludedbythisCommendation. But(faystheother) is it any one of your Relations that your Father has killed? without doubt (continues he) it must be so, for you would not bring your Father before a Court of Justice, if he had only kiil'd a Stranger.
W h a t anAbsurdity is that(says Eutyphron)to think there's a difference in this reipect between a Relati onanda Stranger:TheCafeisequal1 theonly thing to be regarded is the Justice or Injustice of the Action ; for if the Action be evil you are oblig'd to prosecute the Anthor of it, whatever Friendship or Relation isbetweenyou^ foryou renderyourself an Accomplice of his Crime to have the least Fami liaritywithhim, andnottoendeavourtobringhim to punishment, which alone can purge and expiate youboth. ButtoapprizeyouoftheFact,theDe ceased was one of our Farmers, when we liy'd at
Y ffaxJXj
? ? 311 7he Abridgment ofEutyphron]
Naxus, heheldapieceofLandofus;oneDayha-
? vingdranktoomuch hefellintoaPassionwithone ofourSlaves,andknockedhimO'th'Head:My Fa
ther put him into a deep Pit, bound Hand and Foot, and lent hither to consult those who have the In spection of all Matters of Religion, and Cafes of Conscience, toknow whatheshoulddo, andduring all this time neglected the poor Prisoner, as an As- i a s s i n w h o s e L i f e w a s o f n o c o n s e q u e n c e -, a n d s o h e d y e d ? , H u n g e r , T h i r s t a n d t h e w e i g h t o f h i s I r o n s
kill'd him, before the return of the Messenger that myFathersent. Upon thisthewholeFamilyis mightilydifturb'datme, becauseforthesakeofan AssassinIaccusemyFatherofMurder, whichthey pretend he has not committed : and if he had com mitted it, they maintain that I ought not to prose cute him, seeing the Deceased was a Villain and a Murderer % besides that 'tis an Impious Action for a
S o n t o b r i n g a c r i m i n a l P r o c e s s a g a i n s t h i s F a t h e r ? , soignorantaretheyofDivineThings, andsoinca pable of discerning what isProfane and Impious from what isJust and Holy.
Socrates amaz'd at a Position so presumptuous and false, askshim ifhe thinkshe soexactlyknows all Divine' Things, and can so precisely distinguish that W h i c h i s h o l y f r o m . t h a t w h i c h i s p r o f a n e -, t h a t t h e Cafe being as he relates it, he can prosecute his Fa ther without fearing to commit an Impious Act.
Eutyphron, like a Superstitious Bigot, who de spises all the World beside, and thinks he fees more clearly intoMatters of Religion than any Body else, answers, What Advantage should Ihave above other Men, if I did not very exactly know all these things ?
Socrates feigns himself extremely pleas d that he hadfoundaManofsoclearaHeadandsogreatA- bilities,whomightgivehim somuch assistanceinthe troublesomeAffair inwhichAE^/i/<<s had engag'd him^
\ and earnestly conjures him to teach him what is pro perlyholy,andwhatprofane3andtogivehim such
? ? *\she Abridgment o/Eutyphron^ 32$
a just Idea of both, as may always enable him to distinguish em with certainty.
Eutyphron here still keeps his Character very
well. That isholy (fays he) which I am doing,
namely to prosecute in a Court of Judicature every
one -that commits Murder, Sacrilege, or any other
unjust Act of the like Nature, without any distincti
on;LetitbeFather,Mother,Brother;&c. 'Tis the fame thing. -? :? -
This Definition, which springs rather from blind" Zeal, than theknowledg of Holiness, not satisfying. Socrates, Eutyphron attempts to prove it by Authori ty. He. maintains that all Religion consisting in agitatingtheGods, hecouldnotdoamorepious
and holy thing than to prosecute his own Father, feeingJupiter putSaturninChains becausehede- v o u r ' d h i s C h i l d r e n -, a n d S a t u r n h i m s e l f ' h a d t r e a t e d Ccehk with yet more Rigour for some other Fault.
Socrates,insinuates thathedoubtsofthetruthof
these Stories, because even Reason teaches us not to
attributeanyunworthythingtotheDeity. How
ever (faysheIronicallytoEutyphronafterhisusual
manner)ifyou,whoaresoableaManinReligious
Matters,agree with theCommonPeopleinthis,
and believe these Traditions as well as they, 'tisab
solutely necessary that I should believe 'em too, I.
whoambutignorantinthesethings. ThereforeI
entreatyouintheName ofthatGodwhopresides!
overFriendship,donotdeceiveme,butteilme if
you believe that thereever were iuchthings, as you have been relating. "'-. . ? :;;
T h i s B i g o t w h o is a l w a y s c r e d u l o u s a n d conceited. ,- '
makes no scruple not only to lay, that he. believes it,:
butadds that he-believesthings"yetmore surprizing,
of which the Common People are ignorant, mean
ing without doubt the Mysteries that were known
only to those that were Initiated \ and maintains,all
the Fables of Poets and Fancies of Painters as funda mentalPointsofReligion. -:? ?
Y 2
Socra-
? ? . Swrates doesJK>t trouble himselfwith . thsConfii- tationof'em^ that would fetfh Jthp Diipute too soon,andheisnotwillingtooffendhim. There- fore he proceeds to ask him, as ifhe were willing to he instructed . by him, what. it is. that :he calls pious and holy, and desires -him to give aclear and distinct Idea \/j which he may j<<dg ? f evei7 thing that"is. pious and holy, for a true Definition ought to. majteknown theEssenceandNature. (C)J"tha,twhich is/defin'd. . 7 ,- ? . -. ] '
? Eittypbron answers, that it is ;tlvat Wihjcfi is plea-
lingto theGods,and conleque. ntiy. ^titMtas. pipi^Be and impious which is displeasing ? o 'erri.
Soecrates tafcesadvantage of this Definition, ari. (hows that the Gods being often divided among themselves, theirQuarrels must needs arisefrom tihek. disagreementaboutwhasisjustqrunjust; pro faneorholy. Andthataccording,tothis,oneand the fame thing is holy and profane, seeiqg. it pleases femeof"emanddispleasesothers. Thereforethe Definition of holy and profane carft subsist with the Plurality ofGods.
* t. This Consequence is certain, and would be suffi cient to reclaim a wise M a n from that Error, and toconvincehimthatthereisbutoneGod. But Eufyphron preserves his Character better than so. 'Tisno such ealy matter to undeceive a superstitious Man. ToeludethisConsequenceheengagesto. prove that the Action of his lather was diipleasing to all the Gods, and that his was agreable to 'em.
Socrates does not press him with theAbsurdity of this Persuasion, which is radier a Supposition than a Certainty, for since their Theologie acknowledges thattheGodsareveryoften contestingaboutMat tersof thisNature, how couldEutypbronbe cer tain that they agreed about the Action he was going to undertake ? In an Affair :of this Consequence a'
greater Certainty, is requisite than that which arises. 11omOpinion:ItwasveryeasybythisMeansto reduce him to an Absurdity :but Socrates takes ano-.
tfier
? ? ThejfyrMgmwtofEutyphron. 31c
{her course to expose the Ignorance of the M a n still m o r e ? , a n d t h e r e b y t o o v e r t h r o w a R e l i g i o n w h i c h h a d
nobetterPropsthanthese- Thereiforeheconvinces him that this Definition is not perfect.
Eutyphron thinks to rectifie it by laying, that whichisHolyi. swhatpleasesalltheGods-,But Socrates answers, that this is only to explain one of Jheyroperties of a holyThingJinstead of discovering theEijfenceofit. Hedoesnotaskifthatwhichis Holy is. belov'dofthe Gods, noBody doubts ofthat: He -wp,uldknow why itislov'd, and what itisthat fendersitworthyofLove. Forifthatwhichisho ly, and that which is. belov'd of the Gods were the l a r n e t h i n g -, s i n c e t h e G o d s l o v e t h a t w h i c h i s h o l y onlybecauseitisholv, theywouldlovethatwhich theyloveonlybecauseitwasbelov'dof'em. And on the other hand, ifthat which is 'be'loy'd of the Gods were belov'd of'em only because they love it, itwouldfollowthattheGods lovewithoutreason, andthat. thatwhichisholywould beholyonlybe cause itwas belov'd. In a word, (he fays)thereisa great deal ofdifference between these 2 Terms, Holy andBelov'doftheGojs, addtheyareentirelyoppo site. For oneMan islov'donlybecausetheylove
him, andanotherislov'd,becausehedeserves. tobe lov'd. Thatistolay,ThatwhichisHolyisbelov'd of the Gods only because itisHoly, but'tisnotHo lybecause'tisbelov'dofthem. TheMatterinhand therefore is to explain the Nature of that which is Holy, and not its Qualities, and to define what it isandwhytheGodsloveit. Thisisveryperplex ing-to"asuperstitiousMan,who continuallytakesup things without Examination, and believes a thing on ly because he believesit.
Eutyphron does not dissemble his Trouble but con fessesthathisThoughtsarefluctuating, and thathe knowsnothowtofix'em.
Socratestomake theMatter(which isveryseri ous) a little pleasant, takes occasion from it to ipeak ofthe Works pf(kdaius^ who made moveable Sta-
? ? ' tue. 3,
? ? |i&
7he Abridgment os Eutyphron?
tues, which never stood still but when a certain
springwhichtheyhadwastyedandstop'd. Helet's
Eutyphron know that hisPrinciplesare as moveable
astheseStatues. TheGoverningSpringisnotyet
stop'd,butiscontinuallygoing, hismeaningis,that ? Eutyphron spoke by Opinion, and not at all by Sci
ence. Tohelphimoutthereforeheaskshimifhe doesnotthinkthatwhichisHolyisJust. Tothis Eutyphron agrees : Next to this the Question is, whetherthatwhich isHoly isapartofthatwhichis Just, or that which is Just a part of that which is Holy. TissoondecidedthatwhatisJustistheGe nusandwhatisHolytheSpecies. Forthereare manythingsJustwhicharenotHoly;butnoneHo ly which are not Just. So that what is Just has a larg er extent than what is Holy.
Nothingnowremainsbuttoknowwhatpartof thatwhichisJustthatwhich isHolyis;Eutyphron fays,'tisthat partofJusticewhichrespectstheGods, and the Care of their Worship, and that the other i? artconcernsMen only.
This Answer throws 'em into another Difficulty, and thatishow toknowinwhatthisReligiousCare consists, and whether it be of the Nature of all other Cares, which tend to the Profit of that which iscar'dfor. Forifso,ourHolinessmustrenderthe Gods better and more excellent, which would be an impious Thought.
E u t y p h r o n a n s w e r s , t h a t 'tis a C a r e l i k e t h a t w h i c h ServantstakeoftheirMasters: Holinessthen(fays Socrates) is a kind of Servant to the Gods : But what do the Gods do by the Ministry of this Ser vant ? For as Physicians operate Health by the M i nistry of their Ait ; the Gods must needs operate somethingbytheMinistryofourHoliness. Now what is it that they operate ?
Eutyphron answers, that they engage us to please them by our Pray ers and Sacriiices, and that Holiness and Piety ronfist in this on which the Welfare of Fami nes and Republicks depends. As on the contra
ry
? ? The Abridgment of Eutyphroru 3 iy
rf Impiety is the ruin, both of particular Person? and States. >_
Socrates collectsfrom this indefinite Answer, that
HolinessistheArt ofsacrificingandpraying. To
iacrificeistogive,andtoprayistoask. Sothat
Holinessconsistsingivingandasking. Suchthings
only are ask'd as are wanted, and such things only
givenasarenecessarytothosetowhomtheyare given ? , for it would be ridiculous to give a thing
which they have no occasionfor.
From hence he draws this Conclusion, that Holi
nessisaTraffickbetweenGodandMan. Butwhat profit can God receive from our Offerings ? For as forus'tisveryvisiblewhatprofitwe receivefrom him, sincewe havenottheleastGoodbutwhatpro ceedsfromhisBounty:Arewe thensocrafty (says he)todrawalltheAdvantageofthisCommerceto our selves only, so that G o d gets nothing by it >
Eutyphron prels'd with this Argument , shuts up all in laying, that God leaves what is profitable to us, and contents himselfwith that which is plea sant -, and that 'tis our Respect, and Gratitude that is so pleasant to him ; which returns exactly to the former Definition; thatthat is Holy which isplea sing to the Gods.
Socrates shows him, that he has hitherto only made a Circle, and entreats him not to refuse him the knowledg of so great a good. But Eutyphron like a true Votary of Superstion, who isalways presumptuous, and never confesses his Ignorance, seeksonlyhowtogetridofhim, andrefersthis Enquiry to another time, telling him some urgent Business calls him elsewhere.
Thus ends this Dialogue, which destroys the false Opinions which then reign'd in the World, withoutestablishingthetrue. TheDeathofSocra tes occasion'd P/ato to write thus imperfectly and sparingly. BesidesthisishisMethod, healways refutesbeforeheteaches. Buthismannerofre
futing fails not to make a discovery by way of An- t-icip^
? ? 3 1 8
T&e Jhridgtoem of Eutyphfdft.
ticipation of what he designs to establish, and does maintainelsewhere. Herewe seethe superstitious Man isalwaysneartheTruth, butneverreachesit. "Tis certainthatHoliness ispleasing toGod, 'sis c e r t a i n l i k e w i s e t h a t it p r o d u c e s a k i n d o f G o r n m e r < s t e between God and Men, arid that this-consists in Giving and Asking-, but the ignorant Athenians con- ceiv'd this after too gross a'manner.
Holiness can't be in us without Conversion, nor Conversion without Love, arid this Love engages us togiveourservesentirelyGod,andtoaskofhim togivehimselftous,thathemaykeepaliveinus that divine Flame which purifies our Souk, and makesusresemblehim. InthisconsiststhatCom mercebetweenGod andMet)-,whichmakesupthe whole of Religion, as Socrates and Flato both acknowledges
The END.
? ? B O O K S sold by Andrew Beli, at the Cross-keys and Bible in Cornhill.
T H E General Historyof England, both Ecclesiasticaland Civil fromtheearliestAccountsofTimetoreRei^nofHispre sentMajestyKingWilliamIII. Takenfromthemost4ncintRe
cords, Manuscripts and Historians. Containing the Live of the Kings, andMemorialsofthemostEminentPersonsbothinChuch andState. WithtoeFoundationsofrheNotedMonasteries,and boththeUniversities. Vol. I-ByJamesTyrrtl,Esq; Price20j. ThesecondVolumeisnowpublished,Price30J.
A CompleatHistoryoftheCanonandWritersofthrBooksof theOldjndNewTestament, bywayofDisserdon:withuseful Remarks on thatSubject, in Two Volumes. By L. F. du Pin, Doctor of the Sorbon, and Regius, Protestor of Philosophy in Paris. DonefromtheFrench. P. ice18j.
Discourses concerning Government, by Algernon Sid ey, Son to Robert Earl of Leicester, and Ambassador frotnthe Commonwealth ofEnglandtoCharlesGujlavusKingofSweden. Publi[hidfroma>t OriginalManuscriptoftheAuthor. Ptice15s.
T h e Mariners Magaijne, stored with, the following Mjthtmiticaf Arts: The Rudiments of Ndvigation and Geometry. The vaking
andUseofdiversMathematicalInstrumentsforSe. iorLand. The Doctrine of Triangles, Plain apd Sphericial. The Art ot Na vigation by the Plain Chart, Mercator's Chart, and the Arch of a GreatCircle. TheArtofSurveying,Gauging,Measuring,Gun nery, andFire-works, wiiha Compendium ofFortification. The Rudiments of Astronomy. The Art of Dialling. Also the PenaN des and Forfeitures relating to the Customs, and to Navigation. With Tables of Logarithms, Sines, and Tangents ; Declination of the Sun, Latitude and Longitude ; Right Ascension, and Declina tionofthemostnotableFixedStars;oftheLongitudeandLati tudeofPlaces;of MeridionalParts,withotherTablesnecessary inNavigation. ByCapt. SamuelSturmy. Revised,Correctedand Enlarged, by John Colfoti, Teacher of the Mathematicks in London. The Fourth Edition, with useful Additions. Price 10 s.
. A Detection of theCourt and State of En^Und, during thefour last Reigns,and the Interregnum ; consisting of private Memoirs. er. With Observations and Reflections ; aid an Appendix discovering
1 the
? ? Bookssoldby Andrew Bell.
thepresentStateoftheNation. WhereinaremanySumsnever b e f o r e m a d e p u b l i c k -, a s a l s o a . m o r e i m p a r t i a l A c c o u n t o f t h e CivilWarsinEnglandthaDhasyetbeengiven. ByR. Co^eEsqj The $d Edition very much corrected, with an Alphabetical Table. Price 7 s.
TheArtofMemory: ATreatiseusefulforall,especiallysuch asaretospeakiHpublick. The2dEdition5Price12d.
Rbitorisa Anglorum, vel Exerdtatims Oratorl* in Rbetmcam Sa- tram& Communm. QuibusadjicimtterquadaMregal*adimbteilles mmeriiscorroborandoes. Ominaadusim& ingutiamAcademiarum &? ScbolarminAngliacovtpostta. ApprovedandRecommendedby t h e c h i e f M a s t e r s o f M e r c b a n t - t a y l o t t , W e [Im i n s t e r , a n d t h e C h a r t e r - louseSchools. Pricei8d. BothbyMaritu? >'Assign] >>. P.
A Rational and Speedy Method of attaining- to die Latm Tongue. IntwoParts. ThefirstcontainingsuchPrecepts'asare common to allLanguages ; Thesecond what is more peculiar to theLatinTongue. The"wholebeingaccommodatedtorfiemean-
. estCapacities, nosonly Personsof riperyears, butanyChildthat canreadEnglish,maybythisMethod-ina littletimearriveto more knowtedgthan isusually attain'd after severalyearsdrudgery inthecommonRoad. Jticet2d.
An Essay concerning the Power of the Magistrate, and the RightsofMankindinMattersofReligion. With some Reasons in particular for the Dissenters not being obsig'd to take the Sacra. mentalTestbutintheirownChurches,andforageneralNatura lization TogetherwitharPostscriptinanswertotheLettertoa Convocationman. Price2s.
TheStagecondemn'd, andtheTncouragenrentgiventothelm- rroralitiesandProfanenessof theTheatre, by the EnglishSchools* Universities and Pulpits, censur'd; if. Charlesthe first'sSundays Mask and Declaration for Sports ami Pastimes on the Sabbath, largely related and animadverted on : The arguments of all the Authors that have writ in defence of the Stage against Mr. Collier, confider'd: And thefensepf theFathers, Councils,antientPhilo sophersandPoets,theGreekandRomanStates, andofthefirst Christian Emperors concerning the Drama, faithfully deliver'd ; withotheruseiulMatters. Price2s. 6d.
Acomp'eacHistoryofEuropeoraViewoftheAffairsthereof, Civil ard Mi i:ary, from the beginning of the Treaty of Mmeguin i6j6, to the Peace concluded with the Turks 1699, including the Articles of" the former, and the several Infringements of them ; the Turkish Wars ; theforming of the Grand Confederacy ; the RevolutioninE'gUnd, 6-c. WithaparticularAccountotallthe Actions by Sea and Lard on both fides ; and the secret Steps that have becnma. le towards a Fca. e, both before as well as during the lastNegotiation, V. herein are several Treaties atlarge. The
whole
? ? Books foil by Andrew Bell.
wfole-nteaix'd with divert dfigmW'tctters, Declarations, and MemoirsneverbeforepuBliftVd. The $i Editioncorrected, and very much inlarg'd.
Th*CompIeat Gard'her j or Directions for cultivating and right orderingof Fruit-Gardenr, 'and Kitchin-Gardens. By Monsieur tieLaHpintinye. Nowcompendiouslyabridg'd,andmademore useful,withveryconsiderableImprovements. ByGtorgtLondon andHenryWist. ThejrfEditioncorrected. Price5j. *
Shetland's Sovereignty asserted : being a Dispute concerning Ho- Bittgr, against those w h o maintain that Scotland is a Fee-Liege of England, and that theKing of Scots owes Homage to the King of England. WhereinaremanyjudiciousReflectionsonmostofthe EnglishHistorians who wrote before 1600, and severalconsidera blePaf&gesillustratingtheHistoryofbothKingdoms. BySir Ifo. Craig,AuthoroftheBookdtFeudis. Translatedfromthe Latin-Manuscript, wkhaPrefacecontaininganaccountoftheAu thor, and a Confutation of the Homage said to be perform'd by Malcolm III. King of Scots to Edward the Confessor,
found in the Archives of England, and publifh'd by Mr. Rimtr. Price 5s.
A PracticalDiscourseon theLoving-kindness of God, in five SermonsonPfal. 6$ 3. ByMichaelPope. Price2s. 6d.
Immorality,Debauchery, andPrtfaneness,exposedtotheReproof ofScripture,andtheCensureoftheLaw. ContainingaCom p e n d i u m i>f the Penal L a v s n o w in F o r c e against Idleness, Profane- ness, pnd Drunkenness ; Houses of unlawful Games ; profane Swearing and Cursing ; speakiDg or acting in contempt of the holy Sacrament ; disturbing of Ministers ; profane jesting with the Name of God 5 absenting from theChurch ; profanationof the Lord's Day j Debauched Incontinency, and Bastard-getting. With severalTexts of Scripture prohibiting such Vices. And a brief Collectionot thesignalJudgments of God againstOffendersinthe saidVicesandDebjucheries. PublishedfortheAdvancementof ReformationofManners, sohappilybegunandcarriedonbyseveral SocietiesinthisNation. ByG. Mtriton. TheidEdition:To which isaddedanAbstractoftheActmadethelastSessionsofPar liament, for the more effectual Suppressing of Blasphemy and Pro- fanenefs. Price1s.
England's Duty under the present Gospel Liberty, from Revtl. III. vers. 20. WhereinisopenedtheadmirableCondescensionandPa tience of Christ, in waiting upon trifling and obstinate Sinners. ThewretchedStateoftheVnconvtrted. TheNatureofEvange licalFaith. TheRichesofFrit-GraceintheoffersofChrist,Par don,andPeacetotheworstofSinners. TheinvaluablePrivi leges of Union and Communion, granted to all that receive him : and the great Duty of opening to him at the present Kntskj and
Cats
? ? Books soli by Andrew Bell. .
Calh of the Gospel, 'with the danger of neglecting these loud
sand itmay be last) Knocks and Callsof Christ, discovered. By
John FUvtl, latePreacherof the Gospel at Dartmouth in Dtwm.
The2dEditioncorrected. TowhichisaddedMountPifeab,or
the Author's Thanksgiving Sermon for England's Deliverance from Popery,Feb. i<58f. :Price5j. . . ',,. ,;. '-. ? '? ?
Mr. F/^tfsFountainofLifeopened. Price8s. --
I HisMethodofGrace. Priceiss. A . . A Free Discourse concerning Truth and Error, especially in
MattersofReligion. WhereinarepropoundedtheProperand certainMethodsoffindingandobtainingtheOne, andofdiscover ingandavoidingtheOther. TogetherwithReflectionsonscve- eal Authors : But more particularly on the Lord Bishop of Saruni's ExpositionontheThirtyNineArticksoftheChurchofEngland. AlsoaPrefacecontainingsomeBriefRemarkson thelateReflecti ons onHumane Learning. By John Edwards, D. D. Price 5. /.
An Account of the Breeding of Worms in human Bodies'; their Nature, jind several sorts ; their Effects, Symptoms, and Prognostics. WiththetrueMeanscoavoidthem,andMed'cines tocurethem. ByNicholasAndry,M. D. oftheFacultyotPa ris*. With Letters to the Author on thisSubject, fromitf. Nicho lasHartfoe^eratAmsterdam,andM. GeorgeBagliviatRom. Ap proved by Dr. Fagon, chief Physician to the King of Francty and bythewholeFacultyofthePhysiciansofParis. Donefromthe FrenchOriginal,withFigures. Price$s.
A Letter to a Member of Parliament, shewing that a Restraint on the Press is absolutely inconsistent with the Protestant Religion, and dangerous to the Liberties of the Nation.
TheHistoryoftheWorksoftheLearned. Oranimpartial AccountofBookslatelyprintedinallpartsofEurost. Witha particular Relation of the State of Learning in eaeh. Country ; for the Month of December 1700. Done by several Hands, Vol. II, TobecontinuedMonthly. PrintedforAndrewBell;whereisto behadthetwoVolumescompleat,orsingleones fromthebeginning to this time.
There is in the Press, and will be shortly publish'd, a N e w Historyof the Turks, in Two Volumes Octavo: Illustrated with Cuts.
ThereisnowinthePress,andwillbepublish'dnextMonth, tbt WorldscfMr JohnFlavelintwoVolumes, Folio; both printed for A i d m v Bell ac the Cross Keys and Bible in Comhill.
?
