not onely to Heathens, but to Christians, he had not cited Epimenides to the Cretans, as well as Aratus to the Athenians.
I cannot also be ignorant that divers (whose conscientious Melancholy amazes and discourages others Devotion) will accuse Poets as the admirers of Beauty; and Inventors, or Provokers of that which by way of aspersion they call Love. But such, in their first accusation seem to look carelesly and unthankfully upon the wonderful works of God; or else through low education, or age, become incompetent Judges of what is the chief of his works upon Earth. And Poets, when they praise Beauty, are at least as lawfully thankfull to God, as when they praise Seas, Woods, Rivers, or any other parts that make up a prospect of the world. Nor can it be imagin'd but that Poets in praising them, praise wholly the Maker; and so in praising Beauty: For that Woman who believes she is prais'd when her beauty is commended, may as well suppose that Poets thinks she created her self: And he that praises the inward beauty of Women, which is their Virtue, doth more perform his duty than before: for our envious silence in not approving, and so encouraging what is good, is the cause that vice is more in fashion and countenance than Virtue. But when Poets praise that which is not beauty, or the mind which is not virtuous, they erre through their mistake, or by flattery; and flattery is a crime so much prosperous in others who are companions to greatness, that it may be held in Poets rather kindness than design.
They who accuse Poets as provokers of Love, are Enemies to Nature; and all affronts to Nature are offences to God, as insolencies to all subordinate officers of the Crown are rudenesses to the King. Love (in the most obnoxious interpretation) is Natures Preparative to her greatest work, which is the making of Life. And since the severest Divines of these latter times have not been asham'd publickly to command and define the most secret duties, and entertainments of Love in the Married; why should notPoets
