Also an Image in the largest sence is either the Resemblance or the Representation of something visible wherefore there can be no Image of an Infinite because it is not visible Thus there cannot be made any Image of God nor of the Soul of Man nor of Spirits but only of Bodies visible therefore when Poets describe their Centaurs although such Monsters were never yet seen yet however they compose the Figure of parts that they have seen adjoyning to the Body of a Man the Feet Tail or Horns of a Beast for Nil fuit in intellectu quod non fuit prius in sensu Having thus therefore shew'd you the signification of the two words Worship and Image we may infer from thence that to worship an Image is voluntarily to do those external Acts which are signs of honouring either the Matter of the Image which is Wood Stone Metal or some other visible Creature or the Phantasm of the Brain every man applying a mental and whimsical Image of his own making over and above that which is visible to his Eyes Now this kind of worshipping Images is that Idolatry which God so strictly forbad in his Commandments being not only a dishonour to the Infinite Being as much as in them lies to attempt to make his Image but also it was a means to withdraw them from the worship of the True God for a False Images were used as well by the ancient Heathens as by our modern Catholicks of which you may read 2 Kings 10.26 27. And Mons. Daillée in his most excellent Treatise call'd La Religion Catholique Romain instituée par Numa Pompile demonstrates with great Learning and Wit that the Papists took their Idolatrous worship of Images as well as all their other Ceremonies from the old Heathen Religion so that they may justly plead for the Antiquity of their church-Church-worship it being many hundred years older than Christ himself The Trojans had their Paladium or Statue of their Goddess Pallas in whom they confided The Rhodians dedicated to Apollo that famous Colossus of Brass 800 foot in height which was broken down by the Saracens Anno Dom. 684. We read also of the Statue of Iupiter Olympias made by Phydias 150 cubits high Apollo Capitolinus that stood at Rome cum multis aliis c. Eusebius Eccles. Hist. lib. 7. ch 17. affirms that Images are taken from the Pagans who were wont to honour after this manner such as they accounted Saviours Also Arnobius spends most of his sixth Book in confuting this practice of Images Now to compare the use the Romanists put their Images to with the use the Heathens made of theirs let us consider First how the Heathens adorn'd their Images they deckt them with Silver and Gold as you may see Ier. 10.4 5. Isa. 30.22 Also Tursellinus mentions several Garments richly embroider'd and adorn'd with Gold and Jewels presented by Princes and Noblemen for the Blessed Virgin Iustus Iusteius Earl of Verona gave to the Lady of Loretto a Garment of Cloth of Gold faced with costly Skins and Furs gotten at the Games of Florence the Dutchess of Cleves presented her with a Chain of Gold and other rich Jewels Hist. Lauret lib. 6. ch 13. Secondly the Heathens dedicated their Images with Prayers and Solemnities before they paid any Veneration to them Dan. 3.2 Then Nebuchadnezzar the King sent to gather together the Princes and Governours to come to the Dedication of the Image which he had set up and Arnobius mentions as much lib. 1.6.8 Minucius Tertullian and others Also the Romanists do as much at the Consecration of their Saints for which it being too tedious here to insert I shall refer you to Pontif. Rom. pag. 367. Thirdly the Heathens paid great honour to the Statues and Images of their Gods which they express'd several ways As first by cringing bowing and kneeling adorant simulachra in terram prostrati saith Arnobius lib. 6. Secondly by kissing them as it is 1 Kings 19.18 Yet I have left me seven thousand in Israel all the knees which have not bowed unto Baal and every mouth which hath not kissed him Now the Papists do as much as this for the Council of Trent speaking of Images Sess. 25. saith We kiss them uncover the head and fall down before them Fourthly the Heathens lighted Candles and burnt Incense before their Images Baruch 6.19 21. and Arnobius tells us that the Images perfumed and discolour'd with Smoak grew black lib. 6. Now the Papists use the same for Thomas Arâ—ndel Archbishop of Canterbury in his Provincial held at Oxford A. D. 1408. made this Constitution From henceforth let it be taught commonly and preached by all that the Cross and Image of the Crucifix with the rest of the Saints Images in memory and honour of them whom they represent as also their Places and Reliques ought to be worshipped with Processions bendings of the Knee bowings of the Body Incensings Kissings Offerings lighting of Candles and Pilgrimages together with all other manners and forms whatsoever as hath been accustomed to be done by our Predecessors Lindwoods Constit. Provinc lib. 5. ch de Haret Durantus also speaks of these Rites used in the Roman Church de Ritib Eccles. Cath. lib. 1. ch 9. n. 11. Fifthly the Heathens pray'd before their Images Isa. 44.17 He falleth to it and saith Deliver me for thou art my God also Minucius witnesseth the same And thus do the Papists Whosoever being in the state of Grace shall devoutly say these seven Prayers before an Image of Piety with seven Pater Nosters and Ave Maria's shall merit a Pardon for 56000 years which was granted by three Popes Gregory the 14. Nicholas the 5. and Sixtus the 4 Hor. B. Virg. secund usum Sar. p. 67. Also hear the Prayer they use before Veronica Hail holy Face impress'd in Cloth purge us from every spot of Vice and joyn us to the Society of the Blessed O Blessed Figure c Chemnit Exam. Conc. Trident. de Imaginib And thus you see the Romanists give the very same Adoration to the Images of their Saints as the Pagans did to the Statues of their Gods I know they object that the Heathens worshipped the very Images themselves whereas they pretend only to adore the thing represented and not the Image To which I answer First the Heathens did no more as you may see it in Arnobius where it is said We worship only the Gods by these Images for we do not believe the substance of Brass Silver Gold or any other thing whereof these Statues are made to be in themselves Gods but we worship the Gods in these Arnob. lib. 6. Secondly the Papists however do more than this for Suarez one of their own Writers tells us That the Image may and ought to be worshipp'd with the same Adoration with the Original moreover the Authority of the seventh General Synod as also the Council of Trent part 3. say That 't is the constant opinion of Divines that the Image is
so little curious or inquisitive how could Christianity ever have been received in the World when they should have persisted in the blind Heathenish Idolatry of their Forefathers esteeming Christ rather as an Upstart and Innovator than what he really was the only legitimate Son of God The generality of men are but like so many Religious Parrots who are taught to say they believe the Scriptures but why or wherefore they know not only that Mr. A. the Minister of their Parish bids them For my part neither Socrates Plato or Aristotle shall perswade me if my Judgment be not convinced by Reason of what they say Reason is the only Mistress I court and to her alone will I pay my Devotion Those Arguments which will deceive in a false Religion cannot instruct in a true one but the beginning at Faith and ending at Reason would deceive in a false Religion therefore it cannot instruct in a true What proceeds from common Reason we know to be true but what proceeds from Faith we only believe it and there is a vast difference between knowing and believing I will never embrace an Opinion only because a great many hold it because then I must turn Turk that Religion being the most universal of any we know Neither will I build my Religion upon that weak Basis of Antiquity lest some Iew or Pagan come and supplant me Nor upon Martyrs lest the Indians of Bengala who crush themselves to pieces under the wheels of their Idol compare with me or lest the Hereticks we our selves have put to death put in their claim to a share in the Crown of Martyrdom Nor will I altogether depend upon Miracles lest Simon Magus Pharoah's Magicians Apollonius and others pretend to be my Rivals Nor to those Rules of Self-denial Mortification and Patience which our Doctrine teaches since Monsieur Tavernier gives us an account of some Indians that may likewise exceed us in that way No I will rely wholly upon my Reason and yet not obstruct my Christianity Men do not any where more easily err than where they follow a guide whom they think they may safely trust and the greatest part of the World is led rather with the Names of their Masters and with the reverend Respect they bear their Persons and Memories than with the soundness and truth of the things they teach For as Vadian saith in his Paradice Magnos errores magnorum virorum autoritate persuasi transmittimus Whilst we are young our Judgment is raw and green and when we are old it is forestalled so that Inter Iuvenile Iudicium Senile Praejudicium veritas corrumpitur I cannot but laugh at those Pedants who have no stronger Argument for the truth of what they say than to alledg 't is a Maxim as if their Maxims are more certain than their other Propositions However I 'le believe them when they shew me a Philosophy whose Principles can neither be question'd nor doubted of and wherein all the World agrees otherwise 't is ridiculous for 't is easie to prove any thing when one adjusteth Principles to Opinions and not Opinions to Principles Again one main Argument which I have often heard used is that St. Ierom or Thomas Aquinas says so In the same manner one told Dr. Harvy that Galen was of a contrary opinion to him whereupon he wisely replied I have read as much and lived longer in the World than ever Galen did therefore he is no Authority to me Moreover how do we know but that those Ancients no more than we have not always written what they believed The Law and Religion of their Countrey may have often obliged them to accommodate their Precepts to the Politicks of their Government for as Montaign well observes The wisest man must write something contrary to his own Genius to get his Book Licensed All men ought to reverence Antiquity but not conclude it infallible yet says Mr. Osborn I should take her word sooner in Divinity than any other Learning because that is clearest at the beginning whereas all other Studies more muddy receive clarification from experience However we may likewise in these matters for fear of running upon infidelity split upon credulity Therefore let us remember that when Livy says the Gods made an Ox speak in not believing the miracle 't is not the Gods but Livy we disgrace For although God can do every thing yet I am not bound to believe he does all things that men report Enim à posse ad esse non valet consequentia 7 Every man in his humour makes all things easie and pleasant as well in Conversation as Religion for it is neither Policy Reason nor Religion to persecute men for conscience sake so long as they disturb not the publick Peace First That it is not Policy appears for that the greatest people of the World in their most flourishing condition have always permitted it As for instance The Romans that had conquer'd the greatest part of the then known World made no scruple of tolerating any Religion whatsoever in the City of Rome it self unless it had something in it that could not consist with their Civil Government nor do we read that any Religion was there prohibited save only the Iews who thinking themselves the peculiar people of God held it unlawful to acknowledge subjection to any mortal King or State whatsoever The Inquisition-Principles of Persecution lost Holland from the Spaniard notwithstanding all the Power of Spain and Treasure of the Indies All wise Princes till they were over-born with Faction or solicited by peevish persons gave toleration to differing Sects whose Opinions did not disturb the publick Interest And the experience which Christendom hath had in this last Age is Argument enough That toleration of differing Opinions is so far from disturbing the publick Peace or destroying the Interest of Princes and Commonwealths that it advantages the publick and secures peace because there is not so much as the pretence of Religion left to such persons to contend for it being already indulged to them When France fought against the Hugonots the spilling of her own bloud was Argument enough of the imprudence of that way of promoting Religion together with the prosperity she hath enjoy'd ever since she gave permission to them The Affability and Clemency of Margaret of Parma had almost extinguish'd that flame which afterwards the Duke of Alva made greater than ever when by managing the matter of Religion with Fire and Sword his Religion and his Prince too had almost both been turned quite out of the Countrey for the being restrain'd and made miserable mutually endears the discontented persons creating more hearty and dangerous Confederations In England although the Pope had as great power here as any where yet there were no Executions for matter of Religion known till the time of Henry the Fourth who because he usurped the Crown was willing by all means possible to endear the Clergy to his purpose by destroying their enemies Secondly
Persecuters like men always in a passion have seldom Reason on their side for the great God and giver of Reason is not to be found either in the Whirlwind of Passion or iâ— the Earthquake of Persecution but in the still voice of Love and mutual forbearance Grotius in his Book de Iure Belli Pacis saith It is unreasonable to punish any man for not assenting to the things of the Gospel since they cannot possibly be discover'd by the light of Nature but must be made known by Revelation As for us the very Revelation whereby we have a knowledge of them is not so clear as that a man should incur civil punishment for doubting of it since this Revelation though at first confirm'd by Miracles and so infallible to them that saw those Miracles yet is it not so to us for that both the Miracles and Doctrine come down to us only by Tradition And Christ says Had I not done these things among ye observe those words among ye your want of faith had not been imputed to you for sin To the same purpose speaks Salvianus Bishop of Marcelles who concerning the punishment of the Arrians for denying the Divinity of Christ saith They are Hereticks but against their knowledge they are so in our opinion but not in their own for they think themselves so far Catholick that they defame us with the title of Hereticks therefore what they are in our opinion we are in theirs We say they do wrong to the divine Generation in saying the Son is less than the Father and they believe we do wrong unto God the Father in saying the Son is equal unto him We say the Truth is with us but they say the Truth is with them The Honour of God is with us but they think they honour the Godhead more They are impious but they think it true Piety They err but they err with a good mind not out of hatred but out of affection to God believing that by this they honour and love the Lord Though they have not the right faith yet they think theirs the perfect love of God and how they are to be punish'd at the day of Judgment for this errour of a false Opinion none knows but the Judg himself In the mean time as God lends them his patience so may we lend them ours Tertullian tells us that nothing has more advantaged Christianity than Persecution for says he the Romans by every cruel act did but tempt others to come over to their Party the oftener they were mowed down the faster they sprang up again the bloud of Christians making the Churches soyl more fat and fertil Tertul. Apol. Nor is Persecution less powerful to advance a false Religion than a true There is no Religion saith Lactantius so erroneous which hath not somewhat of wisdom in it whereby they may obtain pardon having kept the chiefest duty of man if not in deed yet in intention Thirdly It does no ways advantage Religion for the Apostles themselves although they were infallibly assured of their Doctrine and could also make their Hearers assured of it by Miracles yet never desired that the Refractory should be compell'd to embrace it Therefore I could wish that men would use one another so charitably and so gently that no errour or violence tempt men to hypocrisie rendring sincerity both troublesom and unsafe For credulity breeds hatred and malice against unbelievers whereas incredulity does only pity believers so that by how much malice is worse than pity by so much is credulity worse than incredulity How vain a thing is it for men to pretend every Opinion necessary in so high a degree that if all said true or indeed any two of them in 500 Sects and for ought I know there may be 5000 it is 500 to one but that every man is damned for every Sect damns all but it self and that is damned of 499. and it is excellent fortune then if that escape For 't is natural to all Zealots to call their own enemy God Almighty's enemy and we may as well hang all men that are not like us in feature as in opinion CHAP. VI. Of Apollonius's Garment and of the wonderful Concourse of men that followed him after he had been commended by Esculapius Also of an Assyrian Youth whom Apollonius cured of a Dropsie AFter such a retrenchment of his 1 Diet he also regulates his 2 Habit so as to go bare-footed and to wear linen Clothing refusing all such as came of living Creatures he likewise suffer'd his 3 Hair to grow long spending most part of his time in the Temple where all the Officers and Priests admired him also Aesculapius himself rejoyced to have Apollonius a 4 witness of his Cures There resorted to Aegas the Cilicians and all such as dwelt round about those parts to see Apollonius in so much that it became a common Proverb amongst them Whither go you so fast to see the young man Here I conceive it will not be improper to relate what then happen'd in the Temple for that I have undertaken to give you a Narrative containing the Deeds of such a man as was in esteem with the very Gods themselves An Assyrian Youth that came to Aesculapius was riotous even whilst he was sick and liv'd or rather died in Drunkenness He was taken with a Dropsie but pleasing himself with his Drinking he took no care of curing his Drought Whereupon the God neglected him and would not so much as appear to him in a 5 Dream and when he complain'd of this hard usage Aesculapius appearing to him said If thou wilt consult Apollonius thou shalt have ease Accordingly the young man going to Apollonius demanded of him what benefit he might receive from his wisdom for saith he Aesculapius commanded me to come unto thee To whom Apollonius answer'd That he knew something would be much worth to him in that condition for that as he thought 't was only Health which he wanted Whereupon the man replied That indeed was the thing which Aesculapius did promise but not perform Be favourable in your words I pray said Apollonius for he always bestows Health upon such as are willing to have it but thou dost those things which are contrary to thy Disease for addicting thy self to Debauchery thou satiatest thy moist and almost rotten Entrails with delicious Food thereby adding Mud to the pre-existent Water And herein he deliver'd his mind plainer than the Wisdom of 6 Heraclitus who told one that came to him for the same Distemper That he must turn wet Weather into dry which words were obscure and difficult to be understood Whereas Apollonius did more easily explain his wise Advice and recover'd again the young man to his health Illustrations on Chap. 6. 1 CErtainly there is nothing doth more conduce to the Study of Philosophy than a thin spare Diet which gave the old rhyming Monks occasion for that jingling saying Impletus venter non vult studere libenter A full
of all mankind and Thirdly he must learn how to distinguish the True from the Likely the Possible and the False in all Religions First there are holy precepts for a good Life in honour of the Supreme God contain'd in the Alcoran Secondly which cannot come but from one extraordinarily endued with Gods holy Spirit Thirdly and were delivered to Mahomet by the conveyance of the Angel Gabriel Fourthly therefore constituted so perfect a Religion that without it none can be saved Here the first proposition is true The second aâ—most is but likely for Mahomet might have many of his Doctrines to that purpose 〈◊〉 ancient Philosophers and perhaps from Moses himself by the help of Sergius the Monk with whom it is said he advised The third is poâ—sible only since though God might if he so pleased by the ministry of the Angel Gabriel inform Mahomet of the Doctrines he taught yet this is not likely since there is no Testimony for it but Mahomet's single word who was no other than an Impostor as appears by his addition of divers points of his own invention and that therefore this Article is more remote than the former As for the fourth proposition it is absolutely false there being a more perfect Religion than Mahomets since it contains many absurdities and therefore not such as in it men can only be saved Mr. Hobbs tells us that in these four things opinion of Ghosts ignorance of second causes Devotion towards what men fear and taking of things casual for Prognosticks consisteth the natural Seed of Religion which by reason of the different Fancies Judgments and Passions of several men hath grown up into Ceremonies so different that those which are used by one man seem ridiculous to another Now the first founders of Religion amongst the Gentiles whose ends were only to keep the people in peace and obedience have in all places taken care First To imprint in their minds a belief that those precepts which they deliver'd might not be thought to proceed from their own device but from the dictates of some God or else that they themselves were of a higher nature than meer mortals thereby to have their Laws more easily received like the first King of Peru who pretended himself and his Wife to be the Children of the Sun Secondly They have had a care to make it be believ'd that the same things were displeasing to the Gods which were forbidden by the Laws Thirdly To prescribe Ceremonies Supplications Sacrifices and Festivals by which they were to believe the anger of the Gods might be appeas'd and that ill success in War great contagions of Sickness Earthquakes and each mans private misery came from the anger of the Gods and their anger from the neglect of their Worship or the forgetting or mistaking some point of the Ceremonies required And though among the ancient Romans men were not forbidden to deny that which in the Poets is written of the pains and pleasures after this Life which divers of great Authority and Gravity in that State have in their Harangues openly derided yet that belief was always more cherish'd than the contrary By these and such other Institutions they obtain'd in order to their end which was the peace of the Commonwealth that the common people in their misfortunes laying the fault on neglect or errour in their Ceremonies or on their own disobedience to the Laws were less apt to mutiny against their Governours Also being entertain'd with the pomp and pastime of Festivals made in honour of their Gods they not only imbibed their Religion by drinking the Founder's Health as is usual at such times but likewise needed only Bread to keep them from discontent and murmuring against the State And thus you see how the Religion of the Gentiles was a part of their Policy Leviath ch 12. part 1. CHAP. VIII Whether or no the Gods know all things And how we are to pray Also what things are due to men from the Gods And last of all the words of Apollonius to Aesculapius WHen upon the repulse given to the Cilician many flock'd to the Temple Apollonius demanded of the Priest whether the Gods were just The Priest answering they were most just Apollonius further ask'd him whether they were wise What said the Priest is wiser than God Then he again asked him whether they were acquainted with humane Affairs or whether they were igâ—â—rant of them To which the Priest replied that therein the Gods seem'd most of all to excel men for that they through the weakness of their Vnderstandings do not sufficiently know their own Affairs whereas the Gods know not only their own but also the Affairs of men You have answer'd very well and truly said Apollonius to the Priest wherefore seeing the Gods know all things it seems very reasonable that he who cometh to the Temple of God should 1 pray after this manner O ye Gods give me that which I ought to have Now to good and holy men good things are due but to wicked the contrary Accordingly the Gods when they find a man to be sound and untainted with sin send him away crown'd not with a golden Crown but with all manner of good things whereas if a man be polluted stain'd or corrupt they give him over to punishment being the more offended at him for daring to approach their Temples in his impurity Apollonius having spoken this and looking back upon Aesculapius he said Thou O Aesculapius dost practise such a kind of Philosophy as is abstruse and agreeable to thy self not permitting the wicked to have access here no not though they should present thee with all the wealth of the Indians and Sardians for they do not sacrifice or offer up these things because they honour the Deity but for that they would buy off that vengeance which because you are most just you will never yield unto them Many such pieces of Philosophy did Apollonius utter whilst he was but a Youth and lived at Aegas Illustrations on Chap. 8. 1 WE find in the holy Scriptures that Prayer was from the beginning for Abel prayed and so did Noah Abraham Isaac Iacob with the other Patriarchs pray unto God in all their doubtful Affairs and returned thanks for their good success Also Moses and Aaron with others as Hannah the Wife of Elcanah shewed us an example of Prayer But Christ was the first that ever instructed us in any set form of Prayer as appears by St. Matthew's Gospel Afterwards when men began to count their Prayers as though God were indebted to them for begging of him there were devised by one Petrus Heremita a French-man of the City of Amiens Beads whereby to number them Anno Domini 1090. Now for the custom of turning our faces towards the East when we pray that as Folyd Virgil observes lib. 5. ch 7. is taken from the Heathens who Apuleius tells us used to look Eastward and salute the Sun The actions of divine Worship are signs of our intention
of it conceal'd it from the Seller which circumstance were perhaps to the Buyer's disadvantage if the Parties Integrity were to have been taken into consideration But here Apollonius not minding the absolute transferring of Right which a Purchase makes looks only at the Parties and passes Sentence on his side who seem'd the most devout as if mens Proprieties in their temporal Estates were grounded upon Godliness rather than upon a legal Right This Position that Dominium fundatur in Gratia is more or less own'd by all Religions at this day in the World excepting only the Protestants ex gr to begin with Mahometism although it professes to force no Conscience yet the pretences of all their Wars are only to enlarge the Mahometan Faith And the Church of Rome declares more openly in this Tenet affirming all States and Princes that are not Roman Catholicks to be at the Pope's disposal In like manner the Anabaptists in Germany pretending to be those meek ones who should inherit the Earth took Arms and had undoubtedly proved successful but that Charles the V. and the Duke of Alva prorogued the Prophesie to a further day For as all particular men have each man his private Interest separate from the rest in so much that most of the greatest Governments Assemblies and Conventions of Mankind notwithstanding all their grave pretences of the publick Good are nothing but a commerce of private Interests so has each Religion excepting only ours a particular Interest of their own Hierarchy This perhaps is that which the Apostle calls the Mystery of Iniquity and if mankind could be so clear-sighted as to discern this Mystery of Iniquity and sever it from the pure Conceern of mens Souls in the worship of God in spirit and truth then perhaps all such as are neither very malicious nor barbarous would be of one mind serving God in simplicity and singleness of heart But while men are men and not Angels they will have a main respect to their great Diana and that Interest which the craftiest of them understand well enough doth through education and long practice so dazle ordinary Capacities as they will verily imagine themselves to be in the right and are by that means intentionally honest 2 As for the linen Garments I shall c. Though Apollonius to save his Reputation with the King refused his Gold yet he accepted the linen Garments as being like those of the old Athenian Philosophers He likewise himself and his Followers took plenty of the rare precious Stones pretending at their return into their Countrey to offer them up to the Gods Here is plain to be seen that although Vain-glory and Hypocrisie may sometimes seem to refuse offer'd Riches yet Quis nisi mentis inops oblatum respuit aurum Do what we can when the Booty is important and the Opportunity fair Nature will be nibbling and as the Dog that dares not eat the Shoulder of Mutton before him will now and then give a lick at it so here to excuse the matter they wanted not to alledge Curiosity for the Garments and Devotion for the Jewels Thus according to the old Proverb It is ill Wool that will take no Dye The End of the Second Book Hom. Iliad lib. 17. Aelian Suidas Laert. l. 2. * A Sesterce the 4th part of a Roman Denarius * Compos'd by Simonides See Lylius Gyr. Dial. 9. * Aurora musis amica * See lib. 1. chap. 3. * Sic dict quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat media inter duos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluvios * Viz. Pliny * Pliny and Herodotus * Semirami◠* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally render'd two Fathoms as I have done it however Hesychius renders it six cubits but Salmasius corrects him and saith it signifies four cubits * A Bird with a wry Neck * He that examines the Greek Copy about this Dream shall find the Latine Translation very erroneous ‡ Plutarch in Themist Aliter Laert Proens p. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See lib. 1. ch 18. * Months I have here supply'd the Greek being defective * A supposed Spirit * Or Minerva's Shrine * Or Shell-stone * A mixture of Goat and Hart. * In this place the Greek is either corrupted or defective
people barbarous that were not subject to their Empire And so likewise did the Greeks for when King Pyrrhus came into Italy after he had survey'd the discipline of the Army which the Romans had sent against him I know not said he what barbarous men these are but the conduct of their Army is nothing barbarous The like also said the Graecians of that which Flaminius sent into their Countrey But nothing could be more arrogant or more unjust than this They are savage and barbarous as we call those Fruits wild which Nature of her self and of her ordinary progress hath produced whereas those natural productions which we by our Arts and devices have alter'd might more justly deserve that term of Barbarous Corn Wine and Oyl are wanting to this ground With which our Countreys fruitfully abound As if this infant World yet unarray'd Naked and bare in Natures Lap were laid No useful Arts have yet found footing here But all untaught and salvage does appear As we by Art unteach what Nature wrought So all their Customs are by Nature taught There Nature spreads her fruitful sweetness round Breaths on the Air and broods upon the Ground There Days and Nights the only Seasons be The Sun no Climate does so gladly see When forc'd from thence to see our Parts he mourns Takes little Iourneys and makes quick returns Mr. Dryden These Nations therefore seem barbarous to me because they have receiv'd little improvement from Humane wit whereas if we rightly consider'd it they ought the more to be valued as being so much the nearer to their pure original Nature without any allay of Art or Custom Nature is the work of the Almighty and Art the work of Man so at most but Natures Bastard We have by our inventions so much overcharg'd the beauties and riches of Nature that we have in a manner choak'd her Et veniunt hederae sponte sua melius Surgit in solis formosior arbutus antris Et volucres nulla dulcius arte canunt Propert. lib. 1. El. 2.10 Ivies spring better of their own accord Grounds unmanur'd much fairer Trees afford And Birds untaught much sweeter Notes record All our Wit or Art says Montaign cannot so much as represent the contexture beauty and use of the least Birds Nest or Spiders Web. On the other side those words that import Lying Falshood Treason Dissimulations Covetousness Envy Detraction and Pardon were never heard of amongst them Hos Natura modos primum dedit Whilst we detract from others we flatter and dissemble with our selves and whilst we condemn them for eating men that are dead we forget how much worse it is to crucifie torment and roast men alive which the Spaniards have done under the name of Christians So that to me this Calumny seems to be grounded rather upon envy than any thing else as we often see it in private Families where if one Brother hath more wit or sense than the rest the others shall presently conspire together against him thinking to repair their own folly or weakness by traducing him with Lyes and slanders of debauchery wickedness and intemperance Nor can weak Truth his Reputation save The Fools will all agree to call him Knave Sat. against Man In him the smallest Trip is adjudged a Stumble the least Mote a Beam and if upon any extraordinary accident he be guilty of the least act of intemperance they shall record it to all posterity as if they boasted of that equality of understanding which they had with him when he was in drink and they sober for Fools are drunk by Nature Again if he never so strictly keeps and observes the Moral part of the Christian Law and omits but the least point of the Ceremonial he shall presently be decryed for an Atheist when in the mean while they who so accuse him lending their outward man to the Church and their inward to the Devil covet lye back-bite censure envy detract and violate the most sacred Oaths Vows and Contracts made before God and man when yet notwithstanding by the help of reading a few Psalms and Chapters or repeating daily a few Prayers they think they have expiated all their other failings which at the most they will allow to be only Sins of infirmity The word Atheist is now used as heretofore the word Barbarous was all persons differing in Opinions Customs or Manners being then term'd Barbarians as now Atheists 9 He came to understand the several Voices of living Creatures as that best of Satyrs Hudibras speaks of Squire Ralphâ— He understood the speech of Birds As well as they themselves do words Could tell what subâ—lest Parrots mean That speak and think contrary clean What member 't is of whom they talk When they cry Rope and Walk Knave walk Canto 1. Pliny lib. 10. ch 49. amongst other fabulous Narrations tells us of a vain report that Dragons taught Melampus by licking his Ears to understand the language of Birds Also Democritus mentioneth certain Birds of whose bloud mingled together and suffer'd to corrupt there is engendred a Serpent which whosoever eateth shall understand the speech of Birds Porphyrius lib. 3 de Abstinentia writes that if you will give credit to Antiquity there have been and were in his time several that understood the languages of Birds and Beasts as amongst the Ancients Melampus and Tyresias Also he says that a Friend of his had a Boy who understood the speech of Birds that the Arabians understood the language of Crows and the Tyrrhenians the language of Eagles Now that Apollonius had this gift not only Philostratus but also Porphyry Eunapius and others affirm Likewise if you observe his gift of Tongues and other Miracles I see no reason why you should doubt of this Faith being like a piece of blank Paper whereon you may write as well one Miracle as another 10 It is yet common to the Arabians to hearken to the voice of Birds as foretelling whatsoever Oracles can which Converse with irrational Creatures they gain by eating some say the Heart others say the Liver of Dragons Those Princes and Commonwealths says the most wise Florentine who would keep their Government entire and incorrupt must above all things have a care of Religion and its Ceremonies to preserve them in due veneration and that not only in the beginning of a Government as Numa did whereby he reduced a martial and fierce people to civil obedience but also in any Government establish'd for that Irreligion introduces Luxury and Luxury Destruction Whatsoever therefore occurs that may any way be extended to the advanâ—age and reputation of the Religion establisht how uncertain or frivolous soever it may seem in it self yet by all means it is to be propagated and encouraged by prudent Magistrates this course having been observed by wise men has produced the opinion of Miracles which are celebrated even in those Religions that are false for let their Original be as idle as they please a wise Prince will be sure to
promote them and his Authority recommends them to every body else A Prince therefore to those that see and hear him ought to appear all Goodness Integrity Humanity and Religion which last he ought to pretend to more than ordinarily because more men do judge by the eye than by the touch for every body sees but few understand every body sees how you appear but few know in reality what you are and those few dare not oppose the opinion of a multitude who have the Majesty of their Prince to defend them Solon Lycurgus Numa and all other heathen Law-givers were fain to crave the assistance of Religion in the establishment of their new Governments Now the Religion of the Gentiles ran much upon the Answers of Oracles Divinations and Soothsaying upon which all the rest of their Sacrifices Rights and Ceremonies did depend for they did not doubt but that the same thing which could presage your fortune be it good or be it bad could as easily confer it Among other kinds of Foretellers we read of three principally used in former times namely Auruspices Auspices and Augures all which we English Soothsayers though the Latin words do import a main difference for the Auruspices did divine or foretel things to come by beholding the Entrails of Beasts sacrificed whence they had their Name ab Aras inspiciendo from beholding the Altars The Auspices did foretel things by beholding the flight of Birds so that Auspices are said quasi Avispices ab Aves aspiciendo Lastly The Augures did divine from hearing the chattering or crowing of Birds as Philostratus here says the Arabians did whence they are called Augures ab Avium garritu from the chirping and chattering of Birds which Art as our Author here says they learn'd by eating the Heart or Liver of Dragons also Solinus affirms that for this purpose the Arabians used to eat Serpents Now for the particular kinds of Soothsayings I shall not trouble you with here but refer you to Caelius Rhodiginus Rosini Antiquitates Romanae Godwin's Antiquities and others who describe the manner of them at large I shall only give you some short hint of their politick Institution and so conclude First then Iulius Caesar Vaninus dial 56. lib. 4 saith that the Soothsayings of the Ancients are the fables and illusions of Priests to get money and praise as also the figments of heathen Princes to keep the people in awe with the fear of a supream Deity If Auguries foretel future events then they are either their causes or effects for thus Astronomers give judgment by the Stars the efficients of sublunary things and Physicians by effects but Auguries are none of those things wherefore they are vainly used to the foreknowledge of things to come Among the Gentiles Auguries were a great part of their Religion and as the wise Mâ—chiavil observes they contributed not a little to the well-being of the Roman Commonwealth for which reason the Romans esteem'd them above any other Ordinance and made use of them in the creation of Consuls in the undertaking of Enterprizes in drawing out their Armies in their Battels and Engagements and in every other business of importance whether Military or Civil nor would they ever begin an Expedition till they had possess'd the Souldiers that the Gods had promis'd them success Among the several Orders of Auspices they had one call'd the Pullarii who were to give their Presages ever before they fought the Enemy If the Pullen over which they had inspection eat it was a good Omen and they might with confidence engage but if they did not eat it was an ill sign and they were obliged to forbear Thus the Chickens who refused their meat and flew out of the Coop foretold the overthrow of Maâ—cinus by the Numantines and of Lâ—cius Papyrius in the Battel against the Samniâ—es Wherefore as Vâ—â—inus observes to prevent any such dis-encouragement to the superstitious Army when the Commanders were very desirous of giving Battel and the Souldiers unwilling for fear of danger that they might excite them to fight manfully they endeavour'd to engage them not with humane but divine counsel and therefore kept Chickens long fasting and afterwards brought them almost famish'd out of the Coop who greedily devoured the meat that was cast before them Then the Augurs being clad in their solemn Robes did with much gravity and stroaking their Beards in the name of the Gods promise victory to the Army and so enflamed the credulous multitude to fight to the destruction of their Enemies On the contrary when the General was unwilling to hazard a Battel he offer'd meat to the Chickens when their bellies were full and when they refused it the Augurs who were ever of the secret Council of War did beseech the Souldiers by the bowels of the Gods not to engage the Enemies for that the Gods being angry for the sins of the Army did threaten their ruine whereupon all obeying those Admonitions of so great an high-Priest abstain'd from Battel neither was that attributed to the cowardise of the General but to destiny Also when they were vanquish'd or put to flight that it might not reflect on their valour they feign'd that they fought contrary to the Answers of their Augurs Thus Flaminius perish'd together with his Army for not being obedient to the Augurs The chief and most eminent Office among the Romans was that of the Augurs the veneration and honour given to them was so great that they were look'd upon not only as the Gods Interpreters but also as Messengers and Agents betwixt them and mankind Besides they were ever advanced to the Senate and the rather as is conceiv'd because from the first foundation of Rome until the change of the Government Kings themselves were Augurs as thinking it unsafe to dis-joyn from the Regal Power a discipline so full of Authority like as our King here in England is Head as well of the Church as State which Power in Catholick Countreys is divided between the King and that old Roman Augur the Pope Now the chief end of Auguries was to encourage Souldiers to fight with more alacrity and confidence which contributed much to their success nor was any Magistrate chosen till they were first consulted Those who to Empire by dark paths aspire Still plead a Call to what they most desire Mr. Dryden Thus as Livy informs us Romulus and Numa could receive their Scepters only from the Augurs hands Neither did they begin to build Cities till they had first por'd into the Entrails of Beasts for if they were found they argued the temperateness and fruitfulness of the Soyl but if they were lean and shrivell'd that shew'd the Clime to be unhealthy for many times they drew their Conjectures from other natural Causes and yet ascribed them to Augury Now this Art of Augury is very ancient especially in Italy Greece and Asia minor where one Car or Cara is said to have invented it and Orpheus to have amplified it for as they