to honour God and such are Prayers and Thanksgiving First Prayers for not the Carvers when they made Images were thought to make them Gods but the people that pray'd to them And so sings the Poet Mart. lib. 8. Epig. 23. Qui fingit sacros auro vel marmore vultus Non facit ille Deos qui rogat ille facit 'T is not the Workman nor the precious Wood But 't is the Worshipper that makes the God Secondly Thanksgiving which differeth from Prayer in divine Worship no otherwise than that Prayers procede and Thanks succeed the Benefit the end both of the one and the other being to acknowledg God for Author of all Benefits as well past as future However I cannot but prefer Thanksgiving above Prayer for that every man would serve his own turn by Prayer if he could but few are so generous to give thanks when their turns are served In giving thanks I serve God in praying I serve my self therefore of the ten Cripples nine prayed and the tenth praised God and him our Saviour regarded most To this purpose Cyrus told his Father Cambyses That he shall more easily obtain any thing of the Gods who doth not fawn upon them in distress but in prosperity calls most upon them Xenoph. lib. 1. ch 8. The Heathens together with their Sacrifices made use of solemn forms of Prayer for the invoking those Gods whom the Priests intended to propitiate These Seneca calls Sacrificae preces This custom was general not only among the Romans and Greeks but the Eâ—yptians themselves as Diod. Sicul. relates In some Countreys the praise of the present King or Magistrate was set forth but this was not ordinarily used Iamblicus saith that Prayers were not the least part of Sacrifices since by them the Sacra were fulfill'd and perfected And in another place he writes that nothing can be done in the Worship of God ritè auspicatò without Prayers and Supplications Plato in Alcib That the most sumptuous Sacrifices that could be made were not so acceptable to the Gods as Supplications offer'd with a pious Soul The word precari which more properly than orare signifies to pray is yet taken in an ambiguous sence for unless the Preces be limited with either bonae or malae it is not easie to know in what sence they are taken therefore the ancient Iews were used to say Bonas preces precamur The bonae preces were address'd in a most solemn manner to Iupiter optimus maximus and the Dii Deaeque immortales The malae preces or Curses were used in night-Sacrifices to Pluto and the Dii inferi for that Imprecations or Curses were used against Enemies in Prayer may appear even from David's Psalms where much mischief is wish'd to his Enemies Put to shame that wish c. Psal. 42.14 The Ancients when they came to pray to their Gods presented themselves Capite obvoluto or their heads cover'd with woollen and an Olive-branch in their hands casting themselves down at the feet of the Image of that God to whom they address'd their Prayers and Vows Petitioners both to the Gods and Men used to go with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Garlands about their necks or green Boughs in their hands to beget respect and amuse the beholders as the Scholiast on Sophocles observes In those Boughs they put Wooll as we do Silk in Posies and so called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vittatas laureas The Wooll was not tyed and so fasten'd to the Boughs but only wreath'd and wrapped up in them from whence it may be Aethea in the Tragedy of the Theban Women Petitioners v. 31. called it The Tye without a Knot The Italians likewise used such Boughs for Virgil says Iamque oratores aderant ex urbe Latina Velati ramis oleae veniamque rogantes Also Livy speaks of the like practice of the people of Rhodes their Boughs were either of Laurel or Olive Vittatae Laurus supâ—â—icis arbor Olivae Stat. Theb. l. 12. for the Laurel was a sign of prevailing and the Olive of peace and good will as Lactantius says Per quam pax petitur supplicando Now the custom was with these Boughs if they were doubtful of prevailing to touch the Knee of the Statue of the God It is said by Pindar in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when they desired the parties consent they touched the Head to have it annuere when his help his Hand and when success the Knee Their usual gesture in praying was to hold up their arms towards Heaven as you may see it in Eurip. Helen v. 1200. and to rest their hands as far as they could upon their Wrists according to that of Eschylus where he says of Prometheus that though the Gods had tyed him fast to the Hill his stomach was so great that he said he scorn'd to submit or pray manibus supinis with bended hands like Women and Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another custom when they presented themselves before their Gods was that as they saluted and adored them turning their bodies to and fro sometimes to the right hand and sometimes to the left they prostrated themselves when putting their right hand to their mouths they kiss'd it and afterwards sate down Quò me vortam nescio Si Deos salutas dextro vorsum censeo Plaut in Curculi Now sometimes if they obtain'd a Request which was of consequence you should have them relate it to the Priest of the Temple to be registred or write it down in a Table and leave it behind them for a Testimony In the ancient Prayers of the Romans Ianus and Vesta were first preferr'd as Fabius Pictor hath it because they first taught the Religious use of Corn and Wine and as they were first used in Sacrifices so they had the first place though not the chiefest which was ever reserved for Iupiter optimus maximus After them the several other Gods had their particular Carmina Precationes addressed to them and some Priests for that purpose appointed to say or sing them in a certain Tone like our Te Deum in the Cathedral Churches whilst others stood by to assist them At the same time another commanded the people Favere Linguis or to be silent whilst the Tibicen or Musician play'd by fits on the Pipe Furthermore Prayers to the Gods were used not only in Temples but also at Sepulchers the words of them being for the most part barbarous and obsolete thereby to seem the more mysterious although some Prayers may be found fitted to the present occasion and deliver'd in good language In some Countreys much clamour and loud speaking was used when they called upon their Gods which we see Elias wisely derided in the Priests of Baal The Poets used to say that Prayers were the Daughters of Iupiter but lame because they did not always obtain what they desired There are hardly any forms of publick Prayer made by their Priests extant and if any they are too obscure to be
understood I have never read but of one which was the form of Prayer used by the Athenians and mention'd by that learned Emperor Antoninus in these words O rain rain good Jupiter upon all the Grounds and Fields that belong to the Athenians Which Petition had in it so little charity for others that Antoninus well observes either we should not pray at all or pray more absolutely and more charitably For Prayers made by private men in Temples whether for themselves alone or for the publick Plato recommendeth to us that wise Petition of the Poet Ion who used to pray thus Zeus c. O Jupiter give us good things whether we ask them or no but those things that are evil give us not though we crave them never so much Plat. in Alcib For as the Poet well observes Stulti haud scimus frustraque scimus quum quod cupienter dari Petimus nobis quasi quid in rem sit possimus nâ—scere Certa amittimus dum incerta petimus atque hinc venit In labore atque dolore ut mors obrepat interim Plautus in Pseudolo Other Examples of this kind may be found among the Ancients as in Virgil Cicero's Prayer to Iupiter Stator in the name of himself and the Romans where after repetition of what he had done he begins thus Imperii Statorem c. I beseech the stay of the Empire that he would be pleas'd to give assistance to the Commonwealth the whole State and my Fortunes Also Romulus when his men ran away pray'd thus saith Livy At tu Pater c. But thou O Father of Gods and Men chase the Enemies from hence take away terror from the Romans and stop their shameful flight c. Scipio going also against the Carthaginians used this following Prayer out of the Pretorian or Admiralship in presence of his Souldiers in these words Dii Deaeque c. Ye Gods and Goddesses that possess both Sea and Land I pray and beseech you that those things which during my Command have been are or shall be done may succeed well to me to the people of Rome to our Allies and to the Latine Name who follow my Command and Conduct As also to the people of Rome both by Sea and Land may you give them all prosperity increase their Numbers bring them home again in safety laden with spoyls and triumphing over their conquer'd Enemies grant likewise both to me and the people of Rome to do such Feats against the City of Carthage as the City of Carthage thought to have done against our City Of this kind you may find divers in Livy Valerius Maximus Velleius Paterculus and others I shall give two Examples more of the Vestal Virgins one whereof carried Water in a Sieve to the Temple of Vesta after using these words Vesta si sacris c. O Vesta If I have always imploy'd chaste hands in thy sacred Rites grant that I may with this Sieve draw Water out of Tiber and carry it into thy Temple Another of a Vestal mention'd in Suetonius's Tiberius is remarkable if it be true That â—he alone drew after her a great Boat that stuck in the Sands or Mud. But these were only private Prayers and not the publick used at dedication of Temples and making of the more solemn Sacrifices and which were used in the morning at mid-day and at night after great Victories obtain'd when sometimes Supplications or Prayers with Thanksgivings were made for the space of fifteen days as you may see in Cael. Rhodig The order and manner of celebrating them were set down in their Books called Rituales Now in Prayer there are two things to be consider'd First The person petitioning and Secondly The thing petition'd for As to the first The person petitioning was required to be clean pure and without guile Wherefore Cicero says de Legib. lib. 2. Let men that approach the Gods be chaste and Religious for they that do otherwise shall be punish'd of God himself Again also Let not the wicked presume to pacifie the wrath of God by Presents This made Bias one of the seven wise men of Greece forbid the wicked Mariners to call upon God in a Storm saying Hold your peace for fear lest the Gods should know you are here Plut. Mor. Pliny lib. 18. ch 3. saith That all things are better accepted when they come from honest and pure hands Also Plato interdicted all wicked men from attempting to appease the Gods Plato de Legib. Upon this Consideration the Ancients took care that those Women who were imploy'd about their sacred places and Temples should abstain from all filth and pollution nine days and nights before they were admitted to that Office Thus were Cybeles Priests gelded with a sharp Stone only to preserve them chaste Also in Athens they drank Hemlock to allay their desires of coming to their Wives and the Women that vow'd a Religious Life lay upon a sort of Leaves that were proper for the same purpose Demosthenes likewise speaking of the chief Priests and Overseers of the holy Ceremonies saith I am of opinion that he who handleth sacred things and taketh care of what belongs to the Service of the Gods ought to be chaste and continent not only such a number of days but that in his whole Life he abstain from all dishonesty Thus also the Emperor Iustinian in his Institutes Novell 9. Collut tit 16. ch 5. strictly enjoyneth Godliness and Chastity to all Friers and Nuns Methinks Chrysostom in his Sermon of Covetousness hath a pretty similitude upon this subject The face of the Soul saith he is the Conscience and as a fair face delighteth those that behold it so is a clean Conscience no less beautiful in the eyes of God When an impious suppliant makes his address to God instead of expiating his former crimes he aggravates them by presenting him with an heart full of irreverence sin and malice to whom we should sue for grace and forgiveness Therefore Xenophon prudently advises us very rarely to pray unto God for that it is not easie to settle our minds often in so regular and so devout a frame as is required when we pray aright and effectually Much more of this subject you may find in all the Fathers but more especially in Lactantius The second thing to be considered in Prayer is the Boon petition'd for and herein great caution must be used that it be such a thing as is fit for God to grant and us to implore Now as Montaign lib. 1. ch 56. well observes many men invoke the Divine assistance to abet their greatest Villanies according to that old saying In nomine Domini incipit omne mâ—lum endeavouring as much as in them lies to make God a confederate or accessory at least to all their wickedness Thus the Covetous man prayeth for the vain increase and preservation of his superfluous ill-gotten Treasure det vitam det opes Horat. The Ambitious petitioneth for Honours and Victories to satisfie his unsatiable pride
guilty as those gifted Brethren Who with short Band and Hair Do belch and snuffle to prolong a Prayer These are the men who pray by the Spirit till the Dinner is spoil'd and their Auditors almost starved with hunger and cold for the Spirit will neither feed us within nor warm us without I do not find anciently either among the Iews or Gentiles that long Prayers were approved of or publickly permitted especially according to the Spirit that is the Fancy of him that prays Nay our Saviour himself whose example we ought to imitate in this as well as in all other things teaches us the contrary by his short but Divine Prayer Besides in these long ex tempore Prayers how many Tautologies Irreverences and Undecencies are they guilty of for all Prayers and Thanksgivings ought to be made in words and phrases not sudden nor light nor plebeian but beautiful and well composed or otherwise we do not honour God as much as we can Who would go into a Presence-Chamber to make a Petition to his Prince without thinking before-hand what he had to say besides let us remember that God is in Heaven and we upon Earth therefore should our words be few However Prayer in general is most commendable for what can be greater relief and comfort to a man in affliction than to have a God to flee to in his distress The greatest ease in sorrow is to have a Friend to break our mind to and if so how much greater relief and satisfaction must it be for an afflicted man to have God for his refuge who is so well able to counsel direct and assist him Wherefore Tertullian saith that a Christian while he is at his Prayers with his hand lift up to God is insensible of all punishment Take a Dog says the Lord Bacon and mark what courage he assumes when back'd by a man who is to him as a God or melior Natura now of the same use is confidence in God to men for it animates them with that assurance as ever renders them successful Of the power of Prayer hear what the generality of the Ancients thought Et dominum mundi flectere vota solent Mart. lib. 8. Ep. Flectere iratus voce rogante Deus Ovid. lib. 1. de Arte Am. Sed solet interdum fieri placabile numen Nube solet pulsa candidus ire dies Ovid. lib. 2. de Tristib Moreover if Historians do not lye for Gods cause we have many famous examples of the powerful effects of Prayer as was that of the Plague in Rome stopt by the prayers of Gregory the Great A. D. 590. at which time an Angel with a flaming Sword in his hand is said to have appeared on the top of Moles Adriani from thence call'd ever after the Castle of S. Angelo Also how Constantinople when besieg'd by the Saracens and Arabians A. D. 717. was freed and the Siege rais'd by the Prayers of St. German then Patriarch of the said City With many others of the like nature too long here to be produced CHAP. IX A Cilician being captivated with the Beauty of Apollonius as also with his discourse solicited him to Incontinency whereupon within three days he died ONe of the Principal men among the Cilicians being very infamous and much addicted to his Lusts no sooner heard of 1 Apollonius's Beauty but setting aside all other concerns went immediately from 2 Tarsus where he was at that time upon business to Aegas pretending himself sick and that he wanted Aesculapius's assistance Therefore coming to 3 Aesculapius as he was walking alone by himself he intreated him to introduce him to the God Whereupon Apollonius answer'd What need have you of one to introduce you if you your self be a good man for the Gods are ready to entertain such as are virtuous without an 4 Advocate But replied he the God hath made you his Guest but not me as yet 'T is true said Apollonius the study of Honesty and Virtue hath gained reception for me when by practising that as far as a young man is capable I am the Servant and Friend of Aesculapius wherefore if you be likewise addicted to Honesty and Virtue you may go with confidence to the God and ask whatsoever you desire By 5 Jupiter said he I will do it after I have made one request to you What may that be which you would request of me said Apollonius Even the same answer'd he that is frequently begg'd at the hands of such as are beautiful namely that they would not envy others the fruition of their Beauty but freely communicate it to them And this he spake very effeminately watering his Cheeks with Tears for there is nothing so mean or base to which such vicious and infamous men will not condescend Then 6 Apollonius looking upon him with a stern countenance said Oh vile wretch thou art mad Whereupon the other falling into a Rage threatned to cut off his Head At which Apollonius smiling cryed out 7 Oh that pleasant day for indeed within three days after the Villain was slain upon the High-way by the Executioners or Lictors for being in a Conspiracy with 8 Archelaus King of Cappadocia against the Romans These and many other such like things are written of him by Maximus the Aegean Moreover Kings themselves vouchsafed to write Letters to Apollonius by reason of his great Fame Illustrations on Chap. 9. 1 APollonius's Beauty It is very probable that we know not yet what Death either in Natural or in General is since we attribute so divers forms to Humane Beauty of which if there were any certain Standard whereby to know it we should not give those several descriptions of handsom and ugly according to our several Fancies We in these Northern Climes represent Hell for a place of extraordinary heat and burning whereas on the contrary I have heard of some Indians inhabiting hot Southern Countries that describe those Torments to be extremity of cold and so amongst them the blackest complexion is the handsomest but with us the fairest skin is the greatest Beauty In Peru the greatest Ears are ever esteem'd the fairest those of Mexico esteem the least Foreheads the most beautiful And blubber'd thick Lips with a broad flat Nose is generally beloved amongst the Indians as also Teeth spotted with black or red and long great Dugs wherewith they may give their little ones suck over their Shoulders The Turks love great saucer Eyes in so much that one pleasure which Mahomet promises men in his Paradice is the enjoyment of Wenches with great Eyes In Spain the chiefest Beauty is lean and slender in Italy fat and corpulent the soft delicate and flattering please the one the strong vigorous fierce and imperious the other Vt natura dedit sic omnis recta figura Turpis Romano Belgicus ore color Propert. El. 18. lib. 2. In Beauty that of Favour is more than that of Colour and that of decent and gracious Motion beyond that of Favour A man shall often
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
cupit hic Regi proximus ipsi Senec. in Herc. The Envious imploreth Revenge like that hot angry Prophet who cursed the poor little Children and made them be destroyed with Bears only for calling him Bald-pate 2 Kings 2.23 The Lover prays to satisfie his Lust and he that hath purchased Bishops-Lands or Crown-Lands prays for the ruine of Episcopacy and Monarchy He that is possess'd of Abby-Lands prays devoutly for the downfall of Antichrist as I do my self upon the same occasion The Thief the Pyrate the Murderer nay and the Traytor all call upon God all implore his aid and all solicite him to give them courage in their Attempts and constancy in their Resolutions to remove all obstructions and difficulties that in any sort withstand their wicked Executions and sometimes they give him thanks if they have met with good success the one if he have met with a good booty the other if he return home rich the third if no man see him kill his Enemy and the last if his Treason took effect without discovery The Souldier if he goes to Fire a Town batter a Castle force a Religious House storm a Fort or enter a City that would not surrender to put Man Woman and Child to the Sword or any such villanous act before he attempt it prayeth to God for his assistance though his intentions and hopes are full of nothing but Cruelty Murder Covetousness Luxury Sacrilege and the like according to that of the Poet Da mihi fallere da justum sanctumque videri Noctem peccatis fraudibus objice nubem Hor. lib. 1. Ep. 16 59 Paraphrased Grant me to play the Rogue and act the Saint Conceal my Vices with Grimass and Cant. Margaret Queen of Navarre maketh mention of a young Prince who going about an amorous Assignation to lye with an Advocates Wife of Paris and his way lying through a Church he never pass'd by that Holy place either going or coming without offering up his prayers to God to be his help and furtherance He that calleth upon God for his assistance in such a sin does like that Cutpurse who should summon a Justice of Peace to his help or like those who produce God in witness of a Lye tacito mala vota susurro Conâ—ipimus Lucan lib. 5.94 There are few men would dare to publish to the World those secret requests they make unto God wherefore the Pythagoreans very wisely ordain'd them to be made in publick that all might hear them and that no man should dishonourably invoke God or require any undecent or unjust thing of him Now such kind of Petitioners were not only unsuccessful but many times severely punished for their impious requests We see how severely the Gods dealt with Oedipus in granting him his request for his prayer was that his Children might between themselves decide his succession by force of Arms and he was taken at his word Dr. Brown is of opinion that it is not a ridiculous Devotion to say a prayer before a Game of Tables because saith he in Sortiligies and matters of greatest uncertainty there is a settled and pre-ordered course of effects and so there is in Murder but yet I should think it a presumption to implore the Divine assistance either in one or the other Again some there are who without any evil intent but merely out of their own ignorance pray for such things which if granted would certainly prove their ruine This foolish desire of men the Poets signifyed by the Fable of Phaeton who having by his importunity obtain'd oâ— his Father Phoebus the conduct of his Chariot set both the World and himself in a flame Also Cicero expresseth the same by another Fable of Theseus who craved of Neptune three wishes whereof one was the dâ—struction of his own Son Hippolitus The same Moral may be likewise drawn from the Fiction of Midas to whom God Bacchus for restoring to him his Foster-Father Silenus granted his wish which afterwards proved his punishment in having all things that he touch'd converted into Gold Hic Deus optanti gratum sed inutile fecit Muneris aâ—bitrium gaudens altore reeepto Ille male usurus doniâ— aâ—t effice quâ—cquid Corpore contigero fulvum vertatur in aurum Annuit optanti nocituraque munera solvit Liber indoluit quod non melâ—ora petisset c. Ovid. Met. lib. 11. Now to prevenâ— any of these misfortunes let us always follow God and never go before him for which purpose I think the best of Christians may herein follow this Divine advice of the Poet Juv. Sat. 10. Nil ergo optabunt homines si consilium vis Permittes ipsis expendere numinibus quid Conveniat nobis rebusque si utile nâ—stris Nam pro jucundis ap issima quaeque dabunt Dii Charior est illis homo quam sibi nos animorum Impulsu coeca magnaque cupidine ducti Coâ—jugium petimus partumque uxoris At illis Notum qui pueri qualisque futura sit uxor Shall men wish nothing be advis'd referre That choice unto the Gods who cannot erre For better then our selves our wants they know And will instead of Toys things fit bestow Man's dearer to the Gods than to himself Mov'd by the strong impulse of Love or Wealth We Wife and Sons desiâ—e But only Jove Knows what this Wife and how those Sons may prove We are taught by many of the Ancients what requests we ought to make at prayer Solomon begg'd for Wisdom That best of Poets Iuvenal advises Orandum est ut sit mens sana in corpore sano But that learned Emperor Antoninus says Whereas one prayeth that he may compass his desire to lye with such a Woman pray thou that thou mayst not lust to lye with her Another how he may be rid of such a one pray thou that thou mayst so patiently bear with him as that thou have no such need to be rid of him Another that he may not lose his Child but pray thou that thou mayst not fear to lose him To this end and purpose let all thy prayers be and then see what will be the event Some few of the Heathens used no prayers at all as we may gather from that old verse of Ennius Desine fat a Deum flecti sperare precando or at least no other then Thy will be done and that rather by way of Acquiescence than Petition But all other enlargement of request they declined partly because they thought not the Deity flxanimous to be won by entreaty or bribed by Sacrifice and partly because they held it a presumption in man to direct God what to do and what to forbear thinking that such a boldness would be but slenderly excused by an additional clause of submission to his Will From hence Cardan took his Notion when he writes Deum non flecti precibus esset quasi unus è nobis passionibus doloribus obnoxius Of this boldness in directing God I know not any amongst us so
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-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
Hereto several of the Poets refer As Ovid Volvitur Ixion se refugitque fugâ—t que Metam 10 And Claudian Non rota suspensum praeceps Ixiona torquet De Raptu Pros. 6 Nor do they fancy to themselves things which are not c. When I observe Ovid's Metamorphosis and other the strange Fictions of the Heathen Poets which our Mythologists undertake to expound mystically but vulgar Heathens believ'd historically and so had need of a Faith as strong as an Ostrich's Stomach that can digest Iron I verily think they might as really and truly expound the every days Dialogues at Bedlam Nor could those monstrous Fictions ever have been devis'd or believ'd any where but in Countreys where the Liquors which they usually drank had intoxicated and depraved their Brains for to clear Understandings they appear nothing but Frenzies Yea although you have read Natalis Comes or the ingenious Lord Bacon his Wisdom of the Ancients you could never receive them without an habitual previous infatuation of your Judgement Therefore Mahomet after he had most wisely prohibited the drinking of Wine was fain to be more circumspect what Fables he deliver'd as knowing they would never pass with Water-drinkers We daily see many Songs pass with great applause among our Drunkards that in the Poet's head had some little intentional sence and by himself esteem'd a Rapture which if one should as Horace advises turn into Prose and then examine the strength of the Fancy you would evidently perceive to be flat and vulgar So that before a man can admire them he must first drink as much Wine as the Poet did when he made them and so wind himself up to the same pitch to fit him for the Consort Aut bibe aut ubi 7 The wise Amphiaraus the Son of Oecleus was a famous Greek Prophet whom King Adrastus desired to go along with him to the War of Thebes but Amphiaraus foreseeing it would cost him his Life absconded himself till being betrayed by his Wife Eriphile who was bribed by a golden Bracelet he was forced to go and the first day he came to Thebes he was swallow'd up alive by the Earth Of this see Homer's Odys 15. After his Death he was worshipp'd for a God See his History at large written by Diod. Sicul. lib. 5. ch 5. Cicer. lib. 1. de Divin Pausan. in Attic. Stat. Theb. Plut. in Paral. 8 The Priest after he had drunk Water and not Wine gave his Answers The Priests of Amphiaraus whose Oracles were of great repute in old Time had a constant Custom that before the Priest declared the Oracle to those who came for Counsel at their Temple to abstain three days from Wine and one day from Flesh that so he might have his Understanding the better prepared to receive the pretended Inspiration which otherwise he was not thought so capable of while his Brain might be clouded and darkned with the gross Vapours which by a full Diet might ascend from his Stomach to his Head This was certainly a very wise Institution for he being upon each Demand to consider what Answer was fit to be given as most safe for the reputation of his Order and withal satisfactory to the Supplyant he had need to keep his Wits about him and to enable him so to do nothing was better than a thin Diet for the Brain is much of the nature of a bright Looking glass which if moisten'd by Mists cannot represent an Object clear Also as the Devil is said to imitate God as Apes do Men so it may be they had heard of the Prophet and divine Law-giver Moses who by God's own appointment had commanded as a perpetual Ordinance that the Priest when he entred into the Tabernacle of the Congregation should that day drink neither Wine nor strong Drink CHAP. XV. Apollonius sacrificeth to the Sun whilst Phraotes tarryeth for him that he might be present and give his advice touching a Field that had been sold and which was now in Controversie by reason of Treasure found therein which Field by the Sentence of Apollonius was adjudged to the Buyer because he was a good and just man and pious towards the Gods whereas the Seller was evil and impious and a contemner of the Gods The Story of the white Camels and the King's Letter in behalf of Apollonius to Jarchas his Master one of the wise men A Description of the Gates whereon were the Statues of Alexander and Porus Concering the Altars inscribed with an Epigram Also of the Pillars whereon was engraved this Sentence Alexander here made a Stand. WHen Apollonius perceiv'd that the King was now to give Answers to Embassies and such like Matters he said to him Do you O King those things that pertain to the government of your Kingdom and leave me at this time to the Sun for I must pray my accustomed Prayers unto him And let him hear your Prayers said the King for he delighteth in all that love Wisdom and I will in the mean time wait your Return for I must determine certain Controversies at which if you be present you will be very assistant to me The Morning being well spent Apollonius returns and asks the King What those things were which he had determined To whom the King made Answer That he had determin'd nothing that day in as much as the service of Religion did prohibit him Apollonius reply'd Do you then perform the service of Religion before you determine Causes as well as before you undertake a Iourney or an Expedition with an Army Yes said the King because here also is danger if he that determines Causes be turn'd aside from what is right Wherefore Apollonius judged that the King spake well and further ask'd him What that Controversie was which he was that day to determine For saith he I see you in suspence and doubtful on which side you should pass sentence Whereto the King answer'd I confess I am in no small doubt and therefore make you my Adviser A certain Man sold a piece of Land to another wherein Treasure had been hidden but was known to no man and not long after the Earth being opened was discover'd a Pot of Gold The Seller of the Land claim'd it in that he would not have sold the Land had he known that such Wealth had layn therein The Purchaser on the contrary said that all was his which he found in the Land that he had bought The Plea of both seem'd to have some Right in them neither should I avoid the imputation of Folly should I command them to share the Gold between them for such a decision any old Woman would give Hereunto Apollonius answer'd That these men are not Philosophers is apparent in that they contend about Gold But I suppose you will pass a right sentence if you thus reckon with your self that the Gods take an especial care of them who are both Philosophers and vertuous men but they regard them in the second place who are not