Great is Diana of the Ephesians, or, The original of idolatry together with the politick institution of the gentiles sacrifices.

The Original of IDOLATRY, Together with the Politick Institution OF THE Gentiles Sacrifices.

The Proem.

A Discourse concerning Heathen Reli∣gions in general, were certainly a vast undertaking, and vain; it be∣ing too immense a labour for any one man, either by reading, sufficiently to compre∣hend the Ancient Idolatry, or by Travel through both the Indies to discern that of this Age. Nor would it be less vain, if possible to be attain'd: For all Superstitions are to the people but like several Sports to Children, which varying in their several Seasons, yield them pretty entertainment

for the time, and when grown out of re∣quest, deserve no further consideration, but are still supplanted by new ones to the same purpose. Therefore to abbreviate my un∣dertaking, after having touched a little up∣on the Original of Idolatry, I do in the rest of this discourse confine my self to one part of their Superstition, viz. their Sacrifices, and more especially their Sanguinary ones, as being the most horrid and bruitish of all others: Also in them I observe only their seeming Rational and Politick Fundamen∣tals, without mentioning the Sacerdotal particulars in the celebration of their fanta∣stical Ceremonies; which are innumerable, though in effect but like the Ribbons on a Hobby-horse. Now if any Hypocrite to glorifie his own zeal, should pretend that a discourse of this nature does through the Heathen Sacrifices, reproach those of Moses, which resembled them but in outward ap∣pearance, he must receive himself from that error, if he rightly apprehends the diffe∣rence: For the one justifies his Institutions as directed to the true God, and ordain'd as Typical by his appointment; whereas the other (viz. those of the Heathen) had nei∣ther of these Qualifications, and therefore no more ought to be spared for their resem∣blance to those of the Jews, than a Criminal ought to be pardoned for wearing the same

coloured Garments with the Judge. More∣over, for the further justification of this Treatise, I have the Holy Scriptures for my President, wherein we may often find re∣corded the Idolatry of the Ancient Heathens, viz. of such as sacrificed to Baal, and offer'd up Cakes to the Queen of Heaven: There∣fore all further Apologies I shall decline, as unnecessary in so brief a Narrative.

Sect. I.

Before Religion, that is to say, Sacrifices, Rites, Ceremonies, pretended Revelations, and the like, were invented amongst the Heathens, there was no worship of God but in a rational way, whereof the Philosophers pretending to be Masters, did to this end, not only teach Virtue and Piety, but were also themselves great examples of it in their Lives and Conversations; whom the People chiefly follow'd, till they were seduced by their crafty and covetous Sacerdotal Order; who, instead of the said Virtue and Piety, introduced Fables and Fictions of their own coining; perswading the Vulgar, that as men could not by any natural abilities of their own, know the best manner of serving God, so it was necessary that He should re∣veal the same to his Priests in some extraor∣dinary manner, for the better instruction of the People. Whereupon pretermitting the Doctrines of Piety and Goodness for the

most part, they introduced a Religious wor∣ship of their own moulding, which amused and suspended mens minds in great part, and at last made the people relie so much upon them, that they neglected their pro∣per duties, consisting chiefly in the Sacrifices, Expiations, and Lustrations of their Priests; who finding they got more by the sins and ignorance of the common people, than by their virtue and knowledge, made divers things sins which otherwise were but indiffe∣rent, especially those things which mens na∣tures could with the most difficulty resist: which observation produced this ingenious Copy of Verses from a Modern Author, no less eminent for his Wit, than for his Qua∣lity.

Oh wearisom condition of Humanity!* 1.1 Born under one Law, to another bound: Vainly begot, and yet forbidden vanity, Created sick, commanded to be sound. What meaneth Nature by these divers Laws? Passion and Reason self-division cause.

Is it the mark or majesty of Power To make offences that it may forgive? Nature her self, doth her own self deslower, To hate those Errors she her self doth give: For how should man think that he may not do, If Nature did not fail and punish too?

Tyrant to others, to her self unjust, Only commands things difficult and hard: Forbids us all things which it knows is Lust, Makes easie pains, unpossible reward. If Nature did not take delight in blood, She would have made more easie way to good.

We that are bound by vows and by promotion, With pomp of Holy Sacrifice and Rites, To teach belief in good and still devotion, To preach of Heavens wonders, and delights; Yet when each of us in his own Heart looks, He finds the God there unlike his Books.

They forbad some meats as unclean, which yet were wholsom; commanding others to be used, which yet must be offer'd or sacrificed, that so they might have their parts; allotting some days to labour, and others to idleness: of all which, and many more conspicuous in pomp and ceremony, they constituted themselves the Patrons and Procurers. To whom no men were so odi∣ous as your incredulous honest men; for if a man were incredulous and vicious, that was the greater honour to the credulous party; or if a man were credulous and vi∣cious, that did not any more reflect upon their Religion, than one man's being hang'd for dishonesty, scandalizes a Government; besides they might pretend his Faith was

never sincere. But he that led an honest virtuous life, without any Faith for their Supersticions, he was the only person odious unto them, as a person that demonstrated unto the World how unnecessary the Priests and their Doctrines were to the propagation of Virtue. The Philosophers had their extra∣vagancies in Natural, but they all agreed in Moral Philosophy; nor was Virtue any where better delineated, than by those an∣cient Philosophers, Plato, Aristotle, Seneca, Plutarch, Epictetus, &c. in so much that Hyerophantae, or Teachers of Holy Doctrine, was a name anciently and primitively given to Philosophers. Sit pura mente colendus: A pure undefiled Spirit is the only Sacrifice which Philosophy commands them to offer unto God. But as that taught the know∣ledge of God in his works, and a rational way to serve him, so the Doctrines of their Priests introduced not only impertinent, but also absurd and impious Tenents concerning God and Religion, withdrawing them as well from the use of their Reason, as from the study of Truth: not allowing them any knowledge of God, or Religious worship, but what themselves taught. Nay they be∣tray'd the people into the Adoration of many Gods, because thereby they acquired to themselves much greater advantages by adoring many Deities, and introducing se∣veral

worships of them, than they could have expected from the single worship of one supreme God. All which serves but to confirm the verity of that Epigram, Vt me∣lius possis fallere, sume togam; This Sacer∣dotal villany was well known to Diogenes, as we may learn from the Answer he made to the Priest who came to convert him to be of his Order, in hopes of Elizium: Wilt thou (saith Diogenes) have me to believe that these famous men Agesilaus and Epimanondas shall be miserable, and that thou who art but an Ass, and doest nothing of any worth, shalt be happy only because thou art a Priest? So contempti∣ble was their profession in that wise man's opinion. But of this more hereafter.

II.

The Primitive Institution of Idolatry re∣ceiv'd its Birth from Princes, at whose charge it was afterwards Educated by Eccle∣siasticks; the one made the Idol, and the other ordain'd the worship of it. And this we may learn from the Book of the Wisdom of Solomon, wherein it is said, That the Fa∣ther made the Image of the deceased Son, and the Son of the dead Father. Thus Ninus after the death of his Father Nimrod, worshipp'd him by the name of Bel, or Belus, which in the Punick Tongue signifies God: (From whence I conceive that errour of many Hi∣storians does proceed, who hearing of a

Nimrod that after his death was adored by the name of Belus, presently misapprehend∣ed them to be two several persons, who were really but one under two several names: And therefore we see Africanus be∣gins his Chronicle with Belus.) Now the use of this Adoration was to breed a venera∣tion in the common people, not only for the Prince deceased, but likewise for all his Posterity, as men of the Jupitrean Race. This Idol being therefore at first worshipp'd only in commemoration of some Hero, or gallant person, as his Effigies, grew in time to be by Posterity revered as a God; and as his courage or prudence in his life-time, was conducive to the grandeur and glory of his Subjects, so they thought being dead, he was no less able to assist them: with which expectation they paid frequent Vows, Pray∣ers and Sacrifices unto him, such as were ordain'd by their Priests.

III.

Now Idolatry being thus instituted by the Civil power, the Ecclesiastick was left to build upon that foundation, which pre∣sented them with a fit opportunity to intro∣duce those Rites and Ceremonies, as might render them necessary in the performance of the same. For as men who drink Healths, do it more for love of the Liquor, than for love of the party whose Health they drink;

so did the Heathen Clergy, under pretence of wishing well to others, enrich and advan∣tage themselves: They not being like the Pastors of the Christian Church, who (ac∣cording to Christ's Rule) ought to be like Sheep amongst Wolves; whereas the others were rather like Wolves among Sheep. Therefore we see with how great malice and violence they persecuted all such as opposed their impious Doctrines, when poor Socra∣tes could not escape with his life, only be∣cause he preach'd up the belief of one su∣preme God: From whence we may observe, that as pity is less culpable than malice, so in Superstition is incredulity less mischievous than credulity; the incredulous only pitying the credulous, whereas the credulous al∣ways envy the incredulous.

IV.

Now whenever these Priests wanted wit to delude the Vulgar, with ambiguous An∣swers of their own inventions, they repair'd to the Temples of their Gods, and there lay all that Night; telling the people at their return, how being half asleep and half awake, their God spake and reveal'd such and such things, which they were com∣manded again to deliver unto the people for their satisfaction, when any business of im∣portance occurr'd in the Commonwealth; speaking therein many times not so much

their own sense, as the sense of the Magi∣strate, where there was occasion to abuse the people into any belief, that might re∣late to some publick good: in all which ca∣ses the Magistrate seem'd first to believe them. Also they had certain Books, which with much solemnity were consulted upon emergent occasions; such were the Apolli∣nis Libri, as also the Sybillina Oracula, which Tarquinius bought at so high a rate, and af∣terwards depositing them in the Temple of Jupiter Capitolinus, might perhaps be there burnt together with the said Temple in Scyl∣la's time. The Hetrusci had likewise their Books of natural predictions call'd Hauru∣spicini, Fulgurales, & Rituales; as also the Romans had theirs call'd Augurales Libri, wherein was contain'd most of their Religi∣ous worship.

V.

The first Idolatry is thought to have come from Aegypt, and that the Aegyptians in all probability began their Religious worship from the Sun, or at least from the whole Machine of Heaven. The next to the Aegyp∣tians were the Hetrusci, who proved their Doctrine by Antiquity and Universality, as also by Predictious. But the most ancient Religion next to the Aegyptian and Hetrus∣can, was that of the Druyds, who were heretofore the Priests of France, Germany,

and some parts of England. The School of these Druyds flourish'd within less than one hundred years after the Phoenicians; and were destroyed, together with their Religi∣ous worship, by the Emperor Tiberius. These Druyds (besides some Opinions they held in common with the other Gentiles, con∣cerning worship due to the Heavens, Planets, and Stars) took certain observations from Oaks, Galls, and Misletow, for their prog∣nostication of the ensuing year. The Bardi were a distinct Colledge in England from the Druyds; they had little of the Philosopher or Vaticinator in them. The Brachmans were ancient Philosophers and Priests in the Indies, and continue so to this day; they hold the Transmigration of Souls with Py∣thagoras, which Opinion (as both Apian and Clemens affirm) he took from the Jews, and was therefore (say they) circumcised after their manner. The Gymnosophists were an ancient Sect of Philosophy and Divinity amongst the Aethiopians. The Persians fol∣lowing Zoroaster, acknowledged duplex principium as the Aegyptians did; worship∣ping the Sun above, and the Fire beneath: They had anciently their Wise men, or Ma∣gi. The Thracians communicated many of their Rites and Ceremonies to the Grecians. The Scythians and Getes had certain Priests and Philosophers instituted according to the

manner of Zamolxis; who travelling into Aegypt, brought home with him some of their Doctrines and Ceremonies. The an∣cient Roman Priests took many of their Laws and Ceremonies from the Hetrosci. The Germans and Celtes had their Priests which were called Semnothei. The Goths had their Priests call'd Parabuscei. And the Africans their Philosophers and Priests call'd Athan∣trei, Lybici, & Hispani. Now in all these se∣veral Sects there were not any two that agreed exactly in their Doctrines, although the fundamental design of all was the same, viz. the sharing of the Sheep; about which they did frequently quarrel with one ano∣ther, in so much that one of the Ancients said, He would avoid all controverted points, until the Priests were agreed amongst them∣selves.

VI.

There is nothing does more endanger Re∣ligion, than Oblivion: therefore so long as Jupiter was preach'd up at all, they did not much concern themselves under what seve∣ral Names, or several kinds of Adoration they worshipp'd him; such kind of disputes being but like a quarrel between little Chil∣dren, who having got one Joynted-Baby amongst them, fall together by the ears about the naming and dressing of it. For Heresies in Religion, are but like Ivy-Trees, which though at first they rend and cleave

the Walls whereunto they grow, yet after∣wards serve to uphold and support the same. Also the Magistrates did frequently connive at such Heresies, because they found the Au∣thority of Religion so prevalent in mens minds, that their Clergy when well united among themselves, did oftentimes contest with the Secular power; which grew so dangerous, that they were contented to wink at the many divisions and absurdities amongst them: ne Sacra plus possent, quam Leges. The chief and most eminent Office amongst the Romans, was that of the Au∣gurs: the veneration and honour given un∣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 ad∣vanced to the Senate, and the rather, as is conceiv'd, because from the first foundation of Rome, until the change of the Govern∣ment, Kings were Augurs, as not thinking it safe to disjoyn from the Regal power a discipline so full of Authority, as was that of an Augur: who were so highly esteem'd among the Ancients, that no Magistrate was chosen, nor business of importance done, till they were first consulted:

Those who to Empire by dark paths aspire,* 1.2 Still plead a Call to what they most desire.

Thus Romulus and Numa could receive their Scepters only from the Augurs hands, as Titus Livy informs us.

VII.

The Heathen Priests thinking it dangerous to teach any way to God which men might go by themselves, without further guiding and directing, (like Musicians who are un∣willing to learn their Scholars to play by Notes, lest they might grow able to im∣prove themselves without a Master) did not as our Christian Pastors do, furnish the people with a record of their Gods com∣mands, whereby they might walk them∣selves without any other assistance; but on the contrary they instituted Lustrations, Ex∣piations, and the like, which none but them∣selves could execute, and all was only to render the Clergy absolutely necessary to the people.

The Original of Sacrifices seems to be as ancient as Religion it self: for no sooner had men found out that there was a God, but Priests stept up and said, that this God had taught them in what manner he would be worshipp'd. As Religion therefore seems to have began most anciently in the Eastern parts, or as some will have it in Aegypt; so did Sacrifices, which from thence were pro∣pagated to Greece, Italy, and other remoter parts. The number of Sacrifices (says a

learned Author) were among the Aegypti∣ans reckon'd to be 666, which without all question were multiplied by the Priests of several Countries, where the said Aegyptian Sacrifices were receiv'd. But what a mad∣ness was this, to think to flatter the Divi∣nity with Inhumanity? to content the Di∣vine goodness with the affliction of his Crea∣tures, and to satisfie the Justice of God with cruelty? A Superstitious man serveth God out of fear, whereas the truly Religious serves him out of love. Superstition suffer∣eth neither God nor man to live at rest, as evidently appears by these Heathen Sacrifi∣ces. What could be more sottish or irratio∣nal, than to think that the slaughter of a poor innocent Creature, (who follow'd the simplicity of his own Nature, without ever offending God) should be so grateful to the Deity, as thereby we might expiate our sins, and render a sufficient attonement for the most execrable villanies of mankind? as if the Almighty Justice could be no otherwise appeas'd for the errors of the Wicked, but by the sufferings of the Innocent.

Now as Sacrifices were the most ancient and universal, so the greatest and most my∣sterious fourbs that ever were invented or imposed upon mankind. What have Sacri∣fices to do with sins? could none but their unenlightned Priests make peace between

God and man, when sins were committed? was there no address to be made to the Di∣vine Majesty, but by their Intercession? were they the Courtiers of Heaven, and must they be first bribed before men could receive a pardon for their sins? an inward and hearty Repentance avail'd nothing amongst them. Neither can the Heathens be excused by saying, that at the same time when Sacrifices were offer'd, they might repent; for it doth so little appear that they commanded Repentance, as we can hardly find any mention thereof in their Religious worship; however we may hope that God did work it in some of their hearts: for we find in Plato and other Philosophers, sorrow for sin often enjoyn'd; and we may read among the Septem Sapientes this Holy pre∣cept, Quod tibi fieri non vis, alteri ne feceris, which gives a brave entrance into the Chri∣stian Philosophy, as it stands recorded in Ho∣ly Writ. But this they ow'd to their Philo∣sophy, and not Theology.

VIII.

The stupidity of these Heathen Sacrifices are sufficiently already exploded by Lucian, Arnobius, and others: The first condemning them as ridiculous, the latter as impious; for God will be serv'd in Spirit, and that which is outwardly done, is rather to glori∣fie our selves, than God. Yet however, as

monstrous as their Doctrines and Sacrifices appear, they have been the chief support of the Gentiles Devotion for many thousand years, and in some Nations continue to this day. Perhaps melancholly men might at first light upon this Frenzy, by observing how Nature had inevitably framed all Creatures to live by devouring and destroy∣ing one another; a man eats not one mor∣sel, but he destroys an Animal or Vegetable life, or at least prevents them from attain∣ing that life, which otherwise they would have enjoy'd. Nay, we cannot walk one step, but probably we crush many Insects creeping under our feet; and the same hap∣pens to other Creatures: the Life of each being by Nature made predatory upon others.

Torva leoena Lupum sequitur Lupus ipse capel∣lam; Florentem Cytisum sequitur lasciva capella▪ Virg. Ecclog.

Upon this consideration Aesop's Woolf (being touch'd in conscience for the many murders he had committed) vow'd never more to eat Flesh, till being almost famish'd, and espying a Hog in a puddle, he was forced by an interpretation wiser than his vow, to suppose the Hog a Fish, and so by devouring

it, to save himself from starving. It was also found by experience, how many mil∣lions of violent accidents were ever ready at hand to destroy all things that had life in them, whereas preservatives were rarely to be met with: nor could the very best nourishment or Physick reprieve life any considerable time, and that also ever aten∣ded with some mischievous quality encli∣ning towards death; wherefore but like a small Parenthesis, intervening a long dis∣course: Nor was the longest estate of life above a moment, compared with that of death, which is for ever irrecoverable. Also the sickness of one man does often in∣fect others, and extends to the destruction of many thousands: whereas the health of the soundest Body upon Earth, does not diffuse it self to the good of any but it self.

IX.

So that by these, and such like sinister observations, the destruction of things in being appear'd to them to be more grateful to Heaven, than their preservation: where∣upon men raised unjust out-cries against the miserable condition of Humane life, lay∣ing that fault upon the Deity, which did proceed only from themselves; and by this means fell to an unworthy opinion of Cruel∣ty in God: and therefore we see the Hea∣thens for three or four eminent Joves, had

many more Vejoves, or mischievous sup∣posed Deities. Nay, they erected Altars to most Diseases and Vices, in hopes thereby to divert their infection from the people: as at this day many of the Indians do much more worship and consult the Devil, for fear of mischief, than they do the good Spirit which governs the World. But if it were possible for wise and virtuous men to believe, that the Divine power delights in the slaughter and destruction of harmless Creatures which it self hath made, they might perhaps suppose it to proceed, not out of cruelty, but rather as pleas'd to have them by a quick passage withdrawn from the sufferings and lingring decays of long life, to be suddenly establish'd in an everlasting undisturb'd peace and indolency; or rather, if from our state of ignorance it were possible to interpret Heaven, we might imagine, that it has made all Crea∣tures unavoidably to destroy one another; in as much as that power which governs the Universe, does perhaps contrive the preservation and flourishing estate thereof in a proportion as far exceeding its regard of particulars, as the whole Globe of the Earth exceeds the smallest Sand upon the Sea-shore. And as for particular indivi∣duals, Corruptio unius est Generatio alterius; whereby it comes to pass, that not only

their Life, but even their Death, helps to renew the World, and so tends to its continuation and prosperity. From hence now peradventure men of Airy fancies might conceit, some reason why in man∣kind and all other Sublunarie things, when any one lasts longer than is ordinary for others of its kind to do, it is usually pu∣nish'd with deformity and other decays, for retarding (as much as in it lies) that measure of the Worlds Renovation which would by its more early change have ac∣cru'd thereunto.

These thoughts unrectify'd, have even among Christians caused some Hereticks to think, that God has from the first crea∣tion, infus'd into all perishable things two internal principles, the one of Life and pre∣servation, the other of Death and destructi∣on; also that according as either of these are more or less agreeably entertain'd, so is the Creature more or less vigorous and durable. Or peradventure they might more appositely have observed the rise and fall of things represented in the rotation of Wheels in a Chariot, whose several Spoaks are rais'd up, and cast down by one and the same mover, at one and the same time, without any separate assistant: for so they thought that Infinite power, wisdom, and goodness which is all in all, moves things

by his immediate presence and inoperation, without any need of Aristotle's Intelligen∣ces, Plato's Daemons, or other imaginary powers subservient: Nor that it merits a bad censure for destroying particulars, it being for an universal good.

X.

Now because the generality of men are not thus speculative or Philosophical in their actions, but rather crafty and politick, as designing to themselves power amongst men, and by consequence Riches and Ho∣nour, the most nervous and effectual consi∣deration of the Gentiles Sacrifices must be taken that way. Thus when Princes who in the governing of mankind, found it to be an unruly Creature, mischievous, and not capable to be guided by solid reason or truth, but totally subjected to the passions of hope and fear; how false and vain soever it matter'd not, provided that things were well fitted and suitable to their capa∣cities: wherefore they to encourage obe∣dience and good works, held forth gain and preferment; as on the other side, to deterr from disobedience and mischief, they or∣dain'd forfeitures and disgrace:

—Et ponere Leges, Ne quis fur esset, neu latro, neu quis Adulter, Horat. Serm.

Yet in as much as abundans cautela non nocet, and seeing there were many clande∣stine Villanies so secret and undiscoverable, as could hardly be brought to an open conviction, for such the Magistrate rais'd within them Animo tortore flagellum, viz. in their Consciences the fear of some future punishment; whereof for want of that true knowledge which we enjoy, they feign'd some of their own inventions, such as the Stygian Lake, and the like; which in as much as the goodness of God, and their present invisibility rendred the less credible, therefore the declaring them to be with material Fire, as also Eternal, did in good measure over-awe that incredulity. From whence we may observe, how neces∣sary and how natural is the belief of a Re∣ward and Punishment hereafter: that even the unenlightned Heathens, as well for con∣veniency, as from the impulses of their own Natures, were forced to acknowledge it So rational and so natural is that Article of our Christian Faith.

XI.

Now for the erecting of this Tribunal in the minds of men, they (not being en∣lightned from above) made use of Super∣stition, (the off-spring of too much Honour, and too much Fear) which being to be managed cunningly, and well fitting to

vulgar capacities, they did little or not at all regard the satisfaction of clear rational men. For first, the number of them is so small, as they are of no power; and then they are too wise to hazard their own Ruine for the instruction of foolish men, casting Pearl before Swine; knowing withall, that if any man should be so vain as to oppose the common belief, the mobile would (as they did by Socrates) oppress and decry him for an Atheist. Therefore the wisest among the Heathens follow'd this Rule in their converse, Loquendum cum vulgo, sentiendum cum sapientibus▪ & si mundus vult decipi, decipiatur. Our Saviour himself found how improper it was to unfold his Sacred mysteries to the ignorant multitude, and therefore explain'd not his Parable of the Sower, till he was alone amongst the Twelve,* 1.3 saying, Vnto you it is given to know the mysterie of God: but unto them that are without, all these things are done in parables; that seeing they may see, and not perceive, and hearing they may hear, and not under∣stand: lest at any time they may be converted, and their sins should be forgiven them. He that hath ears to hear let him hear, saith Christ; that is, not every one that can hear, but only such as are well able to digest and understand what they do hear. Now this kind of reservedness and secresie being like∣wise

observ'd by the most prudent of the Heathens, it made their Priests altogether neglect such thoughts, though never so wise, as being well assured that their Pru∣dence would hinder them from discovering or interesting themselves in the vulgar Superstitions, how sottish soever. But nevertheless, to fortifie themselves the bet∣ter against any such discovery, they ever decry'd Humane wisdom, and magnify'd Ignorance, well knowing that the seeds of their foolish Doctrine, would prosper no where but in barren ground. Reason teaches that there is but one only supreme God; but they taught the belief of many Gods. Reason teaches that the Law of God, viz. that Law which is absolutely necessary to our future happiness, ought to be general∣ly made known to all men; which theirs was not. Reason makes no difference be∣twixt their Enthusiasticks, and our mad-men. Reason expects some more convincing ar∣gument to prove the infallible Divinity of their Laws, Inspirations, and Miracles, than an ipse dixit: and upon that Maxim of Contra Principia non est disputandum, Rea∣son would reply, Vno dato absurdo mille sequunter. Reason would suspect the power of their Jupiter, who had no way to re∣duce the Trojans to himself, but was forc'd to suffer his own Son Sarpedon to be knock'd

on the head by them. Reason would tell us that Romulus and Rhemus were Bastards, and that their Mother Rhea's pretence of being layn with by God Mars, was only a sham upon the credulous multitude, hoping thereby to save both her credit and her life. Again, when they desire me to give but the same credit to the History of their Gods, as I do to other History, I will; but as well in their Religious, as in Livy or other pro∣phane History, when I hear of on Ox's spea∣king, or a God's descending in a Cloud and shower of Gold to lye with a woman, in all such miraculous Narrations, my Reason desires to be further satisfy'd in the truth of them, than only by the report of the Au∣thor. Proculus tells us of Romulus's appear∣ing after his death, and that he saw him all array'd in white, &c. but my Reason bids me quaere, whether he had not some hand in his murther, and thought by pretending Romulus to be taken up to Heaven, to clear himself to the people of that suspicion. Apollonius Tyanaeus is reported by Philostra∣tus to have rais'd a Maid from the dead, but Reason questions whether the Maid was not only asleep; for sleep is the Image of death. Philostratus also further telleth, that Apollonius vanish'd away out of the Em∣peror's presence, before a great number of people: but here Reason bids me observe,

that although it is reported to have been done in the presence of a great number of people, yet I have but the Testimony of one man for the truth of it, viz. Philostratus, and not the Testimony of all those people. The darkness of the Sun at Julius Caesar's death, appears to Reason to be but an ac∣cident, proceeding from some natural cause, and that it was no greater Complement to Caesar, than to any other person in the World that dyed at the same moment. There is nothing how impossible soever to be done, that is impossible to be believed; for two men conspiring, one to seem Lame, and the other to cure him with a charm, will deceive many; but many conspiring, one to seem Lame, the other to cure him, and all the rest to bear witness, will deceive more. Thus when Vespasian is said to cure the Lame and the Blind, Reason reports the story of it thus: That Vespasian observing how Kingdoms are preserv'd and augmen∣ted by Religion, pretended himself to have an immediate power from Heaven, and for that end corrupted two of his subjects with money, to feign themselves the one Blind, and the other Lame; whom he afterwards cured with much solemnity before the peo∣ple. In the same manner the French Kings cure men of the Evil; for the Physician first examines the Patient's wound, and if he finds

it incurable, then declares it is not the Evil; but if he finds it a Sore that is easie and likely to cure, then the Physician calls it the Evil, that so the King may have the credit of curing that, which would have done well of it self. These and many more such Im∣postures were put in practice by the Hea∣thens, which for as much as Humane Reason detects, their Priests had great occasion to exclaim against it, as they did. Let us Christians from hence learn to esteem our Religion the more, which stands the Test of Reason, bidding us give a Reason for our Hope.

Furthermore, these grand Heathenish Im∣postures (the Sacris initiati, as they call'd themselves) the better to prepare for the planting of their Idolatry in the minds of men, did (under the pretence of speaking after the manner of men) pre-suppose their Gods to be originally of Flesh and Bloud, attributing to them such passions and de∣signs as are only incident to mortals: They made them of both Sexes, Gods and God∣desses; Jupiter had his Wife Juno, and either for variety, or when weary of her Curtain-Lecture, he went to his Misses; but for a fuller entertainment in his Cups, they procured him a Ganymede: His Grave was also to be seen in Crete, as well as the Grave of any other person; and yet so sot∣tishly

impious were they, as to believe this dead man to be the ever-living God. Nay they made their Deities subject to those Vices which were acted but by the worst of men: in so much that nothing is more cele∣brated in Jupiter, than his Adultery; no in Mercury, than his Fraud and Thefts, of whose praises in a Hymn of Homer's, the greatest is this: That being born in the morning, he had invented Musick by noon, and before night stoln away the Cattle of Apollo from his Herdsmen. Therefore in Minucius you may hear Octavius telling Caelicius, that the Heathens entertain'd such fabulous Notions of their Gods, as they usually ascribed such horrid things to them, as would be accounted scandalous and dis∣honourable to any good man:

Immortalia mortali sermone notantes, Lucr.

The Heathens (says Arnobius) did by their Gods, as an Ass would do by Cato, whom if he were to commend to his fellow Asses, he would say he had delicate long Ears, could Bray very loud, and carry great Burthens; which being the most eminent qualities in Asses, they would at∣tribute them to Cato when they meant to praise him: and just so did they impiously judge of their Gods; which an ingenious

Physician observing, he would never give one of their Priests Physick, till he was in∣form'd what opinion his patient had of Divine Vengeance; because if he magnify'd Gods mercy, then he gave him something to purge Flegm; whereas if he extoll'd Gods Judgements, then he gave him some∣thing to purge Choller. Cardan was so uncharitable as to think this Superstition (which did really sink under the ruines of Paganism) was like the River Arethusa, risen up again even among the Christians, say∣ing, Nos nebulones loquimur de Deo, tan∣quam de uno è nobis. But this impiety is so far from being practised amongst us Chri∣stians of the Reformed Church, that Atheism it self would be as soon tolerated. Plutarch desired rather to be forgotten in the World, than remembred by the Name of the man that used to devour his own Children, as Saturn is reported to have done: and it is better to have no opinion of God at all, than such an one as is dishonourable to him, as the Lord Bacon well observes. Yet this was the Heathen Faith; for although they did not own themselves to be made after the Image of God, yet did they in their fond Imaginations make their Gods after the Image of men: which must needs occasion the same mutual likeness.

XII.

Having thus therefore manured the Ground of Popular understandings, where∣in to sow the Seed of vulgar Religions, they sow'd thereupon such kind of Doctrines, as they judged best capable of reception, and most proper to each particular Genius of the time and people, according as they found them more or less rude or subtle, debauch'd or austere. Hence grew their Oblations, and Altars, whereon they were offer'd: these did always accompany their Prayers; for they supposing their Gods to be like the Eastern Princes, before whom no man might come empty handed, and perhaps because a great part of their Offerings fell to the Priests share; therefore they soon left off Numn Pompilius's Institution, who accord∣ing to the poverty of those times, ordain'd a little Cake and Salt with a few Fruits: and so Pythagoras appointed Honey, Frankin∣cense, Fruits, Flowers, and other things, but always incruenta; till in process of time their Gods (or at least their Priests) grew so covetous, that they could not be satia∣ted without the bloud of Beasts; where∣upon men began to offer up Sheep, Oxen, and almost all manner of Beasts, to one God or other; who at length, like corrupt Judges, were not to be bribed but at high rates, especially where either the petitioner was

a Rich man, or the Boon sued for very con∣siderable, or the God one of the better sort: in such a case Sheep were despised, and no∣thing less than an Ox would be accepted. Thus by degrees they grew to such excess, that at length in case of a publick Pestilence, or upon some great Warlike undertaking, it was not unusual to offer Hecatombs, that is, an hundred Oxen, an hundred Sheep, and as many Swine, all at once upon a hundred several Altars. But to exceed all this, some grew to Sacrifice men and women: The an∣cient Galli used to feed a man sumptuously for the space of one year, and then upon a Festival day, they carried him out of the City and stoned him to death, as an Expia∣tion for the sins of the people. Also Apol∣lonius Tyanaeus thought to stop the Plague at Ephesus, by sacrificing a poor old Beggar. Nay some went further than this, and sacri∣ficed their own Children: thus Agamemnon upon his undertaking that renowned War of Troy, offer'd up his only Daughter Iphigenia; and if he could have procured one of the Gods themselves, it is very probable he would have sacrificed him to Jupiter or Mars, for the better success in his enter∣prize.

We read in ancient History of many Hea∣thens, who sacrificed their own lives to pro∣pitiate the Gods to their Countries▪ as Codrus,

for the Athenians; Menaeceus, for the Thebans; Anchorus, for the Sydonians; as also Curtius and the two Decii, for the Romans, where∣of you may read at large in Livy's 8^th Book. Thus Humane Sacrifices grew every where so common, that in Mexico 20000 men in a year were frequently slain upon their Al∣tars; for the more brutish and unnatural cruelties they used, the more prevalent they thought them with Heaven; and in∣deed they have usually been crown'd with the most success; perhaps supposing the in∣tentional piety, to prevail above the un∣natural act; or rather, that the general confidence of the Gods assistance to be thereby procured, might raise a more than ordinary vigour in the Souldiers minds, which is the chief cause of Victory. There∣fore when they were ready to joyn Battle with the enemy, it was usual to make some Vow to the Gods for their assistance; which when the other party understood, they al∣ways out-vow'd the former, in hopes there∣by to win the Gods from them, or at least to make the Souldiers believe they had: thus the Crotoniatae in their War against the Lo∣crenses, Vow'd to Apollo the tenth of the spoil, if he would give them victory: where∣upon the Locrenses to outvie them, vow'd to the same God the ninth part if he would be on their side, and that re-vie carried it.

Also the French under the conduct of Ari∣stonicus against Flaminius, vow'd to Mars a great Gold Chain; but Flaminius to out-bid them, vow'd to erect a magnificent Trophy, and so prevail'd. Much like the story of a corrupt Judge, who being bribed with a Jar of Oyl, the other party came the next day and presented him with a fat Ox, where∣upon he gave sentence for the Ox; and when the Oyl-man murmur'd, the Judge to excuse the business told him, that in the place where the Jar of Oyl stood, an unruly Ox brake in and overturn'd it, so as it was quite forgotten. And many times their Prayers were in themselves so wicked and execrable, as could never hope for a reception, unless usher'd in with a very tempting Oblation:

Da mihi fallere, da justum, sanctum{que} videri, Noctem peccat is, & fraudibus objice nubem. Horat.

This Prayer one would think needed an He∣catomb at least to render it passable; but their Gods unwilling to let their Altars grow cold, would sometimes like Country-Attornies, rather take small fees than none at all, to assist them in their Frauds.

XIII.

Now as there were Sacrifices to obtain things of the Gods, and Peace-offerings

to appease their supposed wrath and fury; so also were there others of thanksgiving, for Benefits receiv'd: thus the Thurii made a solemn Sacrifice to the North-wind, for having dispers'd and sunk the great Fleet which Dyonisius had sent to invade their Country. But these kinds of Sacrifices were most practised in private Families, and therefore may rather be call'd Gentilitia than Sacra popularia: of this sort were the Sacra Clodiae, Aemiliae, Julianae, Corneliae gentis, &c. mention'd in Tully and others; which private Sacra were made perpetual by the Laws, and so recommended to Posterity. Now because they were not only chargable but to be continued from Age to Age as long as the said Family or Inheritance lasted, therefore Purchasers were glad adire haere∣ditatem, or to get such a living as was not clogg'd with these entail'd Sacrifices; con∣cerning which, you may find a merry pas∣sage in Plautus, where a Parasite brags that he had gotten an Inheritance sine sacris, sine sumptu, &c. but however, there were not so many of these Thanksgiving Sacrifices, as of the other; for as much as all men are naturally inclin'd to covet and wish well to themselves, but few are so generous as when their turns are serv'd, to give thanks, especially if it put them to charge: for thus we see many many men will be mighty

charitable in giving their blessing, good advice, or ghostly counsel, who neverthe∣less will not part with a farthing of money. The base ingratitude of mankind, is in a just proportion represented in the ten Lepers; where although the reward expected for their Cure, was only an honest acknow∣ledgement in a few words, yet when they had all they desir'd, and needed no more, there was but one in ten would trouble himself so much as to come and say, Sir, I thank you.

XIV.

Men may wonder why the Heathen Cler∣gy did so highly extoll Sacrifices, to appease Divine wrath against sinners, and so little mention or make use of Repentance: But the Reasons of most obvious conjecture were two: First, they could not but observe how fickle a creature man is, he seldom holds long in a humour or resolution, espe∣cially if it goes against the grain of his na∣tural inclinations: so as in effect, most men do but like little Children, who having committed a fault, will (to avoid whip∣ping) say they will do so no more, but do it again the next hour: this made Re∣pentance seem to them but formal, if not hypocritical; and although the intention of amendment of life were for the time in some earnest, for stultus semper incipit vivere, and

so they may, like dying men in a dangerous fit of sickness, vow to become new men: Yet considering how frequent and certain their Relapses were, it seem'd almost a mockery, or at the best, such carelesness as is hardly to be extenuate by the term of Humane frailty, but rather a downright effect of incredulity; and if so, it were then a very improper Oblation to be recom∣mended from their Clergy, who lived by the credulity of men. For certainly if men did really and seriously believe what they pretend, or what by fits they make them∣selves think they do believe they could never live as they do; so that want of be∣lieving is the only thing which destroys all Religion, both true and false. The other and principal motive which induced the crafty Heathen Priests rather to promote Sacri∣fices, than Repentance, was for that they were to be managed by none but them∣selves▪ and so besides the great Profit they brought them, they also rendred them of absolute and perpetual use to the people; for they could never be laid aside, as being the only men who by their Oblations could meditate with Heaven for them: where∣as in Repentance they were altogether un∣concern'd, a broken and contrite heart was a Peace-offering which every man could bring for himself, without the Priests

assistance, or any gain accruing to them thereby.

XV.

Unless it were in Japan, I do not remem∣ber to have read of any place where they assumed the Office of Confessors, with power to absolve sinners; which peradven∣ture if they had presumed to claim, and could have obtain'd, might have brought them in as great a Reverence as any kind of Oblation whatever; but they eithr thought not of it, or it may be these great Officers the Censores Morum would not admit there∣of: for that it was ever found true, Facile itur ad peccatum ubi venalis est gratia; es∣pecially Rich men would not care how vi∣cious they were, knowing they had where∣withal to procure Absolution when they pleased: so that the Poor seem'd in a man∣ner predestinate to damnation, or Gods Ene∣mies, as the Turks call them; who for that Reason will very seldom relieve them.

He that would ask, what the ancient Re∣ligion of the Heathens was? it may be an∣swered him, that it was their Sacrifices; which varied according to the several man∣ners of each Country. Now however all Sacrifices seem to be the invention of Priests, yet the Cruenta especially; many Philoso∣phers condemning them, but above all Pythagoras, who said, That men ought to

permit no Sacrifice made with slaughter; and that innocent were not to be slain for the Gods, such cruelty being rather likely to aggravate, than extenuate mens other sins; also that Altars were not to be imbrued with Bloud. Porphiry likewise saith, That in ancient times it was thought a great crime to kill any harmless innocent Beasts, they being intercommoners with men on Earth: And many besides him were of that opinion; as thinking it enough to take from the Sheep her Fleece, from the Cow her Milk, and from the Ox his Labour, without robbing them of their Lives. The killing of Animals in Sacrifice, was how∣ever thought to be very proper for Feasting; they might also not without some good in∣tention be offer'd to their Gods, as to whom they ow'd their Food. The matter of Sa∣crifices in general, was Flesh, Fish, and Fowl, as also whatsoever did afford savoury and wholsom sustenance. But amongst all the Cruenta Sacrificia, the most ancient seems to be that of Swine, who for the tres∣pass they made upon Agriculture, were offer'd to Ceres the Goddess thereof, as we may learn from this line of Ovid:

Prima Ceres avidae gavisa est sanguine Porcae

Now these Cruenta Sacrificia were used not

only for Thanksgiving, but also for Expia∣tion of their sins; as likewise for assembling of the people together to make good Chear, and bring in Roast-meat for the Priests: Nor were Feasts uneffectual for the up∣holding of the worship of their Gods in the minds of men; since at all Entertainments, the Company are naturally apt to drink the Founders health. Sacrifices, especially the Cruonia▪ seem to have been first used among the Aegyptians, and from them derived to the Hebrews, as Theodoret con∣fesses; observing only, that whereas the Aegyptians sacrificed either to Daemons or Idols, the Israelites through the Divine permission were allow'd to offer them to God. St. Jerom also upon the words of Jeremiah (chap 7. ver. 21.) saith, That God at last did allow the use of Sacrifices to himself, lest otherwise they should be made to false Gods: whereupon also he notes, that Moses never commanded the use of Sa∣crifices, but by the way of tolerating them after the Israelites were come out of Aegypt, where the sweetness of Sacrifices seems first to have been found out; for not only their Bellies, but also their Backs profited by them; tunicae pelliceae, or Coats of Skins being their usual garments: for which reason the Cruen∣ta Sacrificia were most esteem'd of all others.

XVI.

There are many general things observable in all or most of their Offerings, and of mystical signification; as this: That al∣though their Gods were notoriously guilty of Fraud, Rapine, and Violence, yet above all other Oblations they delighted most in Creatures meek and harmless, as Doves, Sheep, and Oxen; which were not only better meat for their Priests, than Lyons and Tygers, or the like, but also served for an Emblem; to shew that soft and innocent Natures were ordain'd for a prey to the fraudulent, rapacious and violent: in the observation whereof, the wise Spectators instructed themselves to their own advan∣tage and safety. Much to this purpose was that saying of an Ancient Father, Omnes nos sumus aut Corvi qui lacerant, aut Cadavera quae lacer antur; according to our English Proverb, he who makes himself a Sheep, becomes a prey to the Woolf. There∣fore Mahomet to make his Disciples all Wolves, delivers this Impious Doctrine, That he who forgives an injury does well, but he who revenges it does better: sup∣posing that a constant Revenge for injuries, would in time make men more wary of committing them, and by consequence ad∣vance Morality. Also Machiavil's design being to render his Disciples so rapacious,

that they might be able to encounter the worst of men, he is by the ingenious Bocaline in his Parnassus, resembled to a man that driving a flock of Sheep into a Corner, did there take out their own Teeth, and in their stead, gave each of them a set of Wolves Teeth; so that whereas before one Shep∣herd was able to drive a whole Flock, now each Sheep hath need of particular Shep∣herd, and all little enough too. Much to our purpose is it noted by Plutarch, that great Princes in their Shields do ever give Creatures of Force and Rapine, as Eagles, Lyons, Dragons, and the like, to teach them how to maintain their Grandeur: in resemblance whereof, Henry the 4^th of France had ever engraven upon his Ordnance this Motto, Ratio ultima Regum; but how∣ever for petty Princes, a Fox may be the better Emblem.

XVII.

These Sacrifices upon extraordinary oc∣casions, were ever presented with wonder∣ful Solemnity and Magnificence; for accor∣ding to St. Paul's observation, they hold∣ing we were the Off-spring of the Gods, might probably conjecture that our great delight which we take in solemn Shows and Musick, might be originally derived into our Natures, from the like Spirit in the Divine Original of Nature, of whom we

proceed: and if so, then these kind of Solemnities seem proper Sacrifices to the Genius of mankind, and by con∣sequence, would at least take with men, if not with God. However, they were found to work two great effects upon peoples minds: the one, of concern to Religion; the other, to the State. The concern as to Religion was, in raising a kind of Veneration and awful Ter∣rour in the Spectators; which is a frame of Spirit most susceptible of Devotion, excluding all wandring, light and vain thoughts. Therefore in the most anci∣ent times, the chief part of their Di∣vine worship was celebrated in thick Groves; and afterwards when they erected Temples, many of them were of magnificent structure, but ever so gloomy and dark, as they were in the day time fain to make use of Lamps upon their Altars; for such a Light represents any Show much more splen∣didly than open day-light: As we plain∣ly see in our Theatres, who but for that advantage, would never be at the charge of Lamps and Candles in the Summer time. These stately Represen∣tations of their Offerings, with the Priests fantastical Vestments and pro∣found Gravity, was a kind of Acting

their Religion as it were upon a Stage; and it fared also with that as with Opera's, which ever take better Acted, than Read: Segnius irritant animos de∣missa per aures, quam quae sunt oculis sub∣jecta fidelibus. The whole History of most of their Gods, was at the time of their several Festivals very splendidly Acted after the manner of publick Plays, and generally in dumb-shows, without any words at all; as supposing every one from his Childhood acquainted with the Story by his Religious education. These Shows upheld their fabulous Di∣vinity many thousand years, perhaps much longer than if they had ground∣ed it upon Argumentative discourses and Syllogisms, which are knacks that ei∣ther take not the multitude at all, or never hold them long: for either the cares of the World stifle them, or at best after a time they grow as tedious as a Fiddler that can play but one Tune. Besides, these frequent Represen∣tations were no less effectual to strengthen the peoples Faith, than if they heard the Articles of their Faith daily rehears'd unto them; which is the most preva∣lent way of Naturalizing a Religion to the people, how false soever: since nothing is more frequent, than to have

men tell Lyes (though of their own inventions) so often, till in time they themselves grow to believe them true.

XVIII.

The other concern, viz. of the State in those great Sanguinary Sacrifices, was by innuring the People to such horrid and bloudy Sights, which though but of Beasts, yet doubtless tended much to the hardning of their hearts against all apprehensions of bloud and death, either in themselves or others; rendring them fitter for the Wars, and thereby more capable either of de∣fending or enlarging their Empire. Up∣on this consideration it is, that our Laws will not admit a Butcher to serve upon the Jury of Life and Death: Also at the Bat∣tel of Edgehill it was generally observ'd, that one Foot-Regiment of Butchers, be∣haved themselves more stoutly than any other Regiment of either side; and yet they had never before that time been flesh'd in any bloud but that of Beasts. To this purpose therefore the ancient Ro∣mans did much harden the hearts of their men, by using them to various other in∣humane bloudy Sights: as Gladiators slaughtering one another in their Amphi∣theatres; and condemning Malefactors to be there torn in pieces by wilde Beasts, for the diversion of the People: which

occasion'd the Primitive Church to prohi∣bit the Christians all such bloudy Sights, as not intending or approving of such hardness of heart, but rather choosing to govern in the Spirit of meekness and innocence, hoping thereby to gain a greater submission: whereas the Heathen Princes (especially the Romans) when they arrived to that Grandeur as en∣couraged them into an ambition of con∣quering the Universe, desired in pursu∣ance of that wicked design, to educate their people in such fierceness and in∣humanity as might fit them for that purpose And the Heathen Priests (who were certainly the wickedest and craf∣tiest of men) knowing how service∣able they might be to the Prince, as well as the Prince to them, in a de∣spotick Government, soon discover'd their own interest, in being contributers to that design.

XIX.

Now considering these things, and where all regard of God and Nature was said aside, the use of their Sacrifices could not but be very pertinent; and apprehended that way, were not so absurd as by Lu∣cian and other ingenious persons they are represented to have been. The com∣mon people were so weak, as to be de∣luded

into the belief of these Trumpe∣ries, by that fallacious Argument which all Superstitions have ever made use of, and indeed lyes as well for one as ano∣ther, (viz.) that the vulgar Faith was the safest. But however, the great and prudent men among them were not so sottish and blind, as not to discern the intrinsick worthlessness of their Supersti∣tions, however they upheld them for worldly advantage; and therefore when a Roman General deferr'd to give the signal of a Battel, because the Soothsay∣ers Chickens forbore to eat; a young Nobleman standing by, told him, He wondred he would omit so great an op∣portunity for so small a thing: to whom the General reply'd, These things seem small, but our Fore-fathers by regarding these little things, have made this Com∣monwealth great. And to shew that when they were not under these politick corruptions, but free to declare their own Judgments, their inward Devotion was more excellent than their outward Pro∣fession, observe what one of their own Poets delivers concerning Sacrifices:

Non Bove mastato coelestia numina gaudent, Sed quae praest and a est vet sine teste Fides.Ov.

FINIS.

Notes

• * 1.1

  Chorus Sa∣cerldotum, ••d Brook's Mustapha.
• * 1.2

  Mr. D.
• * 1.3

  Mark 4. 11, 12.