Pansebeia, or, A view of all religions in the world with the severall church-governments from the creation, to these times : also, a discovery of all known heresies in all ages and places, and choice observations and reflections throughout the whole / by Alexander Ross.

The Contents of the Fifteenth Section.

Religion is the ground of all government and greatnesse. 2. By divers reasons it is proved that Religion of all Com∣mon wealths, and humane societies, is the foundation. 3. That Princes and Magistrates ought to have a special care, in setling and preserving of Religion. 4. That one Religion onely is to be allowed in a Common wealth pub∣lickly. 5. In what respects different Religions they be to∣lerated in private. 6. A Christian Prince may not dissem∣ble his Religion. 7. Why God blesseth the professors of false Religions, and punisheth the contemners thereof. 8. False Religions are grounded upon policy, & what use there is of Ceremonies in Religion. 9. The mixture and division of religions, and of Idolatry. 10. How the Gentile Religion in worshipping of the Sun, seems to be most consonant to natural reason; with divers observations concerning Sun-worship, and the knowledge the Gentiles had of a Deity, & the Vnity thereof, with some glimmering of the Trinity. 11. That the honour, maintenance, and advancement of a Priest hood, is the main supporter of Religion. 12. That the Christian Religion is of all others the must excellent, and to be preferred for divers reasons, being considered in it selfe, and compared with others; with an exhortation to the practice of religious duties, which is true Christia∣nity.

SECT. XV. (Book 15)

Quest. I. HAving now pass't through all Religions known in the World, it remains that we make some use of what we have viewed: let us know then, to what end and purpose hath this View been taken?

A. First to let us see, that there is no nation so bar∣barous, or brutish (except some particular fools, who

have said in their heart, there is no God) which hath not made profession of some Religion, by which they are taught to acknowledge and worship a Deity: For Religion is the pillar on which every Common••wealth is built▪* 1.1 so long as the pillar is stable and firm, which is the foundation, so long will the house stand im∣movable; Though the rain descend, and the windes flow, and the hloods come, and beat upon that house, yet it shall n••t fall, because it is founded upon a Rock, M••t. 7. But if blinde Sampson, if people void of understanding▪ trusting to their strength, shake once this pillar of Religion, down falls the whole Fabrick of Govern∣ment, Law and Discipline. Of this, examples in all ages may be brought, to shew, how States and Religi∣on, like Hippocrates Twins do live and die together; so long as Religion flourished in Iude••, so long did that State flourish; but when the one failed, the other fell. Iudah and Israel were not carried away into Captivity, till they had Captivated Religion: As Sampsons strength consisted in his Hair, so doth the strength of a Common••wealth in Religion; if this be cut off, the Philistions will insult over the strongest State that ever was; and bring it to destruction: This is the ••alladiu••••, which if once removed, will expose the strongest City in the world to the enemy. The Greek Empire had not fallen from the Pal••••••gi to the Turk, had the Christian Religion stood firm in Constantinople. The Poet could acknowledge that so long as Rome stood religious, so long the continued Victorious; Diis de 〈…〉〈…〉. And Tullie confesseth that the instruments by which the Romans subdued the world, were not strength and policy, but Religion and Piety: Non calliditate & r••bore▪ sed pietate ac Religione omnes gentes nationsque super astis. Orat. de 〈◊〉〈◊〉. resp. For this cause the Senat and people of Rome were careful to send their prime youth to 〈◊〉〈◊〉,▪ (the University then of the 〈◊〉〈◊〉 Religion) to be instructed in the grounds of all their sacr••d and mysterious learning. Therefore, 〈◊〉〈◊〉 in Dion Cassius ••. 3. adviseth Augustus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by all means and at all times, to advance the worship of God, and to cause others to do the same, and not

〈…〉〈…〉 innovations in Religion, whence proceed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conspiracies, sediti∣••••••, and conventicles, or combinations. Religion is the Bulwark, as plato faith, of Laws and Authori∣ty; it is the band of all humane society; the fountain of justice and fidelity; beat down this Bulwark, break this band, stop this fountain, and bid Adieu to all Laws, Authority, Unity, Justice, and Fidelity.

Q. 2. How doth it appear that Religion is the founda∣tion of Common-we••li••e•• human societies?

A. 1. Because Religion teacheth the fear of God,* 1.2 without which, men should live more securely among Lyons and Beares, then among men; therefore Abraham Gen. 20. knew that at Ger•••• he should both lose his Wife and his life too, because he thought, surely the fear of God was not in that 〈◊〉〈◊〉; 'tis not the fear of temporal punishment, or of corporal death that keeps men in awe, but of eternal torments and spiritual death; therefore when men will not fear th••se that can destroy the body, they will stand in awe of him who can cast body and soul into Hell fire, Mat. 10. It was this fear that begot Religion in the world, Primus in 〈◊〉〈◊〉 Deos fecit timor, and it is Religion that cherisheth, increaseth and quickneth this fear; the end then of Common-wealthes and of all societies, is, that men may live more comfortably and securely then they can do alone; but without Religion there can be no security nor comfort, no more then there can be fo•• Lambs among Wolves, for 〈…〉〈…〉. 2. There can be no durable Common-wealth where the people do not obey the Magistrate; but there can be no obe∣dience or submission of Inferiours to their Superiours without Religion, which teacheth that Princes and Magistrates are Gods Vice-〈◊〉〈◊〉 here on Earth; whom if we do not 〈◊〉〈◊〉 and obey, we cannot fear and obey God; who commands Rom. 13. That every soul be subject to the higher Powers, for there is no power but of God. 3. There is in all men naturally a desire of happinesse and immortality; which cannot be at∣tained without the knowledge and worship of God; whom we can neither know nor worship without Religion, which prescribeth the rules and way

of worshipping him; and likewise sheweth us that there is a God, that he is one, invisible, eternal, omnipotent, the maker of all things, &c. 4. The Essence and life of a Common-wealth consisteth in Love, Unity, and Concord; but it is by Religion that these are obtained; for there is no band or tie so strict and durable, as that of Religion, by which all the living stones of the great buildings of Kingdoms and States are cemented, and like the planks of N••ahs Ark, are pitched and glewed together. 5. As each particular man is subject to death, and corrup∣tion, so are whole States, Corporations, and K••ng∣doms; but the means to retard and keep off destructi∣on, and ruin from them is Religion; hence those States continue longest where Religion is most esteemed and advanced; whereas on the contrary, the contempt of Religion is the fore-runner of de∣struction; this we see that when the whole world was united into one corporation and society, for slighting Religion, were all overthrown in the Ge∣neral Cataclysme, except eight religious persons, sa∣ved in the Ark. The Poet acknowledgeth that all the miseries which befel Italy, proceeded from the neglecting of Religion; Dii multa neglecti dede••unt Hesperiae mala luctuosae, Horat. 6. As all Common-wealths and States know and are assured that they cannot subsist without the protection of Almighty God, who is the Author of all humane societies, so likewise they know, that God will not owne and protect them who either cannot or will not serve, worship, and honour him, which without Religion is impossible to be done by man; for as all Nations know, even by the comely order and harmony, the strange operations of Nature, and the beauty of the world, that there is a Divinity, which is also plain by the actions of Providence; so likewise they know that this Divine power must be honoured and obey∣ed▪ except they will shew ingratitude in the highest degree, to him, whence they have their living, moving, being, and all they enjoy; but without Religion they can neither know how nor where, nor when to worship him. 7. Every man knows he hath a

spiritual, reasonable, and heavenly soul, which na∣turally delights in the knowledge and contemplation of heavenly things, which shew that he cannot re∣ject all Religion, except he will shake off nature and humanity. 8. The veriest Atheists in the world, who denyed God, (at least in his providence, though they could not in his essence) yet affirmed that Re∣ligion was necessary in all societies, without which they cannot subsist, as is already said. 9. As sub∣jects will not obey their Princes, but fall into rebel∣lions, so Princes will not protect their Subjects, but become Wolves and Tyrants, if it were not for Re∣ligion that keeps them in awe, and assures them that there is over them a King of Kings, and Lord of Lords, to whom they must give an account of their actions▪ Regum timendorum in pr••prios greges, Reges in ips••s impe∣rium est I••vis. Horat. 10. If it were not for the force of Religion, few Common-wealths▪ could defend themselves; what souldier would fight with that courage, or expose his life to danger, if he did not expect a greater reward, a more durable garland here∣after, then any they could expect here? This made the Iewes so resolute against their neighbour Gentiles; this animated the Romans against their enemies; they fought Pro Aris for their Altars in the first place; this animateth the Turks against Christians, and these a∣gainst the Turks.

Q. 3. Ought not then Princes aud Magistrates to have, a special care in the setling and preservation of Religion?

A. Yes:* 1.3 for no means is so powerful to establish and perpetuate their thrones and authority as Reli∣gion; no Guard so strong as this, no Castle so im∣pregnable▪ no Spur so sharp to stir and extimulate peoples affections towards the defence, obedience, reverence, and maintenance of their Governours, as Religion; therefore the wise Roman Emperors took more pride and delight in the titles of Pius and Sanctus; of Pious, Holy, Religious, then to be stiled, wife. Fortunate, Stout, or Valorous; and to let the people know what care they had of Re∣ligion, they alone would be called Pontifices Max∣imi; or chief Bishops. There is no Epithet that

the wise Poet gives to Aenaeas so often, as that of Piety; Pius Aenaeas, pietate insignis & armis, insignem pietate vi∣rum, &c. Qun justior alter, ••ec pietate fuit. &c. Virgil. That good Emperour Antoninus, who succeeded Ha∣drian, preferred the title of Pius to all his other ho∣norable titles; and as wise Princes have been chiefly careful of Religion, to preserve it pure, and unconta∣minate, so have they bin diligent in suppressing Atheists, the chief enemies thereof: for they saw that Atheisme did introduce Anarchy; for he who is an enemy to God, cannot be a friend to Gods Vice-Gerents; there∣fore in all wel governed States they have been either put to death or banished, as being enemies to govern∣ment and humane society. Wise Princes finde that as religion uniteth peoples affections to them, so it makes them fortunate and successful in all their acti∣ons and undertakings; never was there a more reli∣gious Prince then King David, and never a King more successful against his enemies; the like we may see in Constantine, Theodosius, Charles the Great, and ma∣ny others no lesse famous for their Religion, than for their Victories; and because wise Law∣givers are not ignorant how much religion is preva∣lent with the people, therefore they delivered them no Laws, but what either they received, or said they received from some Deity; so Lyc••rgus gave out that his Laws were delivered to him by Apollo: Minos re∣ceived his Laws from Iupiter, with whom he was fa∣miliar nine years together. Zaleucus makes Minerva the Author of his Laws. Numa ascribes his Laws to the Nimph Aegería, with whom he had familiar con∣ferences in the night. And Mahomet will have his Laws backed by the authority of the Angel Gabriel; such is the force of Religion; that without this, men would neither receive nor obey Laws: for this cause God himself appeared often to the Patriarchs, and came down in lightning & thunder upon Mo••nt Sinai, when he gave the Law. Neither hath there been any more forcible way to appease tumults and popular seditions, then the conceit of Religion. When the C••ty of Florence in a civil dissention was washed with her own blood, Francis Sodorinus the Bishop, in his Pon∣tificals,

having the crosse carried before him, and ac∣companied with his Priests, struck such an awe of Re∣ligion into the hearts of the Citizens, with his very presence, that they flung down their arms; the like religious Stratagem was used by Iaddus the High Priest of the Jewes, to obtain the favour of Alexander, as he was marching against Ierusalem with his Army, who was so struck with the Priests majestical presence and Vestiments, that he both adored the Priest, spared the City, and conferred on it divers benefits. The like respect and successe had Pope Vrban from Attila when he besieged Aquileia; and many more examples may be alledged.

Q. 4. Are Pluralities of Religions tolerable in a State?

A. 1. Publickly one Religion onely is to be allow∣ed,* 1.4 because there is but one God, who is the Object of Religion; therefore as his Essence is most simple and indivisible, so should his worship be, because di∣versities of Religion breed diversities of opinions concerning God. 2. As there is but one truth, so there ought to be but one Religion; for false Religions ei∣ther teach to worship false Gods, or else in a false manner to worship the true God; therefore God him∣selfe prescribed to the Jews the rule and manner of his worship, strictly commanding them not to alter any thing therein; and Saint Paul sheweth, That the Gospel which he taught, was the onely true Gospel, so that if an Angel from Heaven should preach any other Gospel, let him be accursed, Galat. ••3. As there is but one Church which is the ground and pillar of truth, and one faith to lay hold on that truth, and one spirit to lead the Church into the way of truth, so there should be but one Religion, which is the Doctrine of that truth. 4. There is but one way to Heaven and life ••••ernal; but the wayes to destruction are many; therefore there ought to be but one Religion to conduct us in that way to eternal happinesse. 5. Religion (as is said) is the Foundation of all States and Kingdoms; there∣fore in one State or Kingdom there ought to be but one Religion, because there can be but one foundati∣on; for one Building cannot have many Foundations▪ 6. ••eligion is the band and cord by which the unity

of the State is preserved; if this band be broken into many pieces, how can it binde the affections of people, and preserve their unity, either amongst themselves, or with their Princes and Governours: As therefore a City divided against it self cannot stand; neither can that State subsist, which is divided into different Religions, which occasioneth diversity of affections, and withall many jars and contentions. 7. As in bodies natural, contrary qualities cause destruction; so in bodies Poli∣tick, contrary Religions; for if there be but one true Religion, the rest must needs be false; and what can be more contrary then truth and falshood? so that the belly of Rebecca must needs be tormented, where such opposite twins do struggle: Hence proceed heart-burnings, emulations, strifes, proscriptions, excommu∣nications, and such like distempers, by which the seamlesse coat of Christ is torne in pieces. 8. Diver∣sitie of Religions beget envy, malice, seditions, facti∣ons, rebellions, contempt of Superiors, treacheries, innovations, disobedience, and many more mischiefs, which pull down the heavy judgements of God upon that State or Kingdom where contrary Religions are allowed, because whilest every one strives to advance his own Religion above the other, all these distempers now mentioned must needs follow. We could in∣stance the condition of the Iewes, how they flourish∣ed whilest they adhered to the Religion prescribed them by God: But when they admitted the Gentile Religions also among them, they fell into all the mis∣chiefs mentioned, and God cast them off as a prey to their Enemies. But we have sufficient and experi∣mental proof of this in our neighbouring Countries of France and Germany; what distempers and civil wars not many years ago have ensued upon the differences of Religion, to the desolution and ruine of many Towns and Cities? Tantum Relligio potuit suadere malorum▪

Q. 5. May a State tolerate different Religions in privat?

A. 1.* 1.5 If they be such Religions as do not over∣throw the fundamentals of truth. 2. Nor such as im∣pugne or disturb the government established in that State or Kingdom. 3. If the professors thereof be such

as are not factious, ambitious, or pertinacious; but honest, simple, tractable, obedient to Superiors, ha∣ving no other end in holding their opinions of Religi∣on, but Gods glory, and satisfaction of their own con∣science, so far as they can conceive, and withal are willing to submit to better judgements, and to re∣nounce their opinions when they are convinced to be erroneous▪ in these regards I say a State may, and wise States do tolerate diversities of opinions in Re∣ligion, upon good grounds; because (as Solomon saith) There is a time for all things under the Sun: There will come a time when the tares shall be separated from the corne, though the wise Husbandman suffers them to grow together a while. The wise Physitian will not presently fall to purging out the noxious humours of a Cacochy∣micall Body; for in some diseases nothing is more dangerous then precipitate and untimely Physick; Chronical d••seases are not cured by Physick and mo∣tion, but by time and rest. The nature of man is such (saith Seneca) that he will be sooner led then drawn, facilius ducitur, quàm trabitur. Stubborn and violent cour∣ses in reformation, beget stubborn and violent opposition. The warme Sun will prevail more with the traveller, then the cold and boysterous winde; the Goats blood will break the Adamant, which the hardest hammers cannot do. God also hath his times for calling of men to the knowledge of his truth; some he calls at the nineth hour, and some not till the eleventh. Christ sends abroad his Disciples to preach and work mira∣cles among the Iewes: but into the way of the Gen∣tiles they must not yet go till his ascension. It falls out many times that the remedy is worse then the disease; and while we go about to cure the State, we kill it; and instead of purging out the peccant humours of the body Politick, we cast it into a Calenture or burning Feaver. This was not unknown to that wise and good Emperor Theodesius, who could not be perswaded by the Catholikes to extirpate, or use violent courses a∣gainst the Arrians, but permitted them to enjoy their Churches and opinions, knowing how dangerous it would prove to the State, if the quietnesse thereof should be disturbed; this had been to kindle the fire

which was lately extinguished, and to raise a con••••••∣gration in the Empire, which could not be quenched without an inundation of blood; this had been Ca∣merinam movere, or to awake a sleeping Dog. For this cause though the Turk is zealous in his Religion, yet he permits Christians, Iewes, Persians, Aethiopians, and others to enjoy their several Religions. The like li∣berty is permitted in Germany, France, and other pla∣ces, for avoiding further mischief; For this purpose that there may not be a breach of peace, and disturb∣ance in the government of the State. The Turks and Moscovites inhibit all disputations in points of Religion upon pain of death. The like inhibition was made by the Emperor and Princes of Germany, after their Civil Wars, that there should be no dispute or contention between the Catholickes and Protestants; for indeed by such disputes, Religion it self is weakned, and the State indangered; for if it be not tolerable to questi∣on Laws once established, how can it be safe either for State or Church to call in question Religion once setled and confirmed by authority? By questions and disp••tes the Majesty of Religion is slighted; and that made dubious, which ought to be most certain; The objects and high mysteries of our faith, are not to be measured by our shallow reason. The many disputes about Religion, commonly overthrow the practise of Religion, which consisteth not in talking, but in do∣ing; the one indeed is more easie then the other, as Seneca saith, Omnes disputare malunt quam vivere; We had rather dispute of salvation, then work it out with fear and trembling. If Heaven could be obtained with wrangling and disputing, a profane Sophister should sooner have it then a Holy Christian, who knows that life eternal is not obtained by talking of, but by walking in the ways of Gods Commandements. But to return to our former discourse, and to end this question, as we began; diversity of Religious, with the limitations aforesaid, may be connived at; espe∣cially when it cannot be avoided without the danger and ruin of the State; and the rather, because the Conscience cannot be compelled, nor faith forced. There never was a wiser State than

the Romans, and more zealous in the worship of their gods, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the custome and laws of their Nation; yet they admitted the worship of Isis and Aesculapius, forrain Deities; and a Pantheon, or Temple for all gods. And though they abhorred the Iewes above all other people, yet Au∣gustus, that wise and happy Emperor, permitted them to exercise their own Religion. Princes and Magistrates must, like wise Ship-Masters, rather strike Saile, and cast Anchor, then make Ship-wrack in a storme, and rather saile back with safety, then ven∣ture upon the Rocks in the Harbour with danger: Praestat recurrere quàm male currere. As Constans the Emperor, and The••dosius the Great, though Catholick Princes, yet for quietnesse sake tolerated the Arrians. So did Leo make an Edict of Union, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that all the different religions within his dominions might live peaceably and friendly together. For the same cause Anastasius made a Law of Amnesty, and ac∣counted those the best preachers that were moderate.

Q. 6. May a Christian Prince dissemble his Religion?

A. 1. He may not;* 1.6 because God abhorreth Hypo∣crisie, condemneth a double heart, and rejecteth such as draw neer to him with their lipps, when their hearts are far from him. Christ denounceth more woes against Hypocrisie then any other sin: of those who are Wolves in Sheeps cloathing, he will have us take heed, and threatneth to deny those be∣fore his heavenly Father, who deny him before men. We are commanded to love God with all our heart, with all our strength, &c, which we do not, if we dis∣semble. He requires faithfulnesse, truth, and sincerity in the inward parts, he abhorreth lia••s, and deceitful men.* 1.7 Shall we think it lawful to dissemble with God, and are offended if our neighbours dissemble with us? God will not have us wear a Li••sie-Woolsie Garment; nor plow with an Oxe and an Asse: nor sow different seeds in the same ground. Si∣mulata sanctitas duplex impietas; The Divel is ne∣ver more dangerous, then when he transformes himselfe into an Angel of light; Malus, ubi se bonum simulat, pessimus est, saith Seneca. 2. God is the chief

good, in whom is no impurity nor guile; therefore he requires of us pure and sincere love; he is omniscient, there is nothing hid from him, he knoweth the hearts, and searcheth the reins, and knoweth our thoughts long before: all things are naked and open to his eyes; Therefore though we can delude men, we cannot deceive God; he knows what is within painted sepulchres, and in those platters that have washed outsides. God is truth it self, therefore is an enemy to falshood. He is zealous of his glory; but there is nothing wherein he is more dishonoured, then by dissimulation and Hypocrisie. 3. Never was there any good Prince a dissembler, nor did ever any dissembler prove a good Prince; but cruel, tyrannical and impious; as we see by the exam∣ples of Herod, Tiberius, Nero, and many more, who at first made great shew of Religion and Vertue; but when the Visard was taken off, they proved monsters and not men, and Wolves in Sheeps cloathing; nay there is more hope of him that in the beginning pro∣fesseth his own infirmities, then in him that conceal∣eth them; for the one is more corrigible then the other: as Bodin instanceth in King Iohn of France, who could not hide his weakness, yet never committed any wic∣ked act. And indeed dissembling Princes fall into this inconvenience and mischief, that they cannot-be long hid under the visard of Religion and vertue; but their nature will break out, and then will become more o∣dious to their people, than if they had at first dete∣cted their natures. Dienysius the younger, so long as Plato was with him, played the counterfeit egregious∣ly, making shew of sobriety, temperance, and all o∣ther Princely vertues; but as soon as Plato was gone, his wicked nature brake out, like a running streame that hath been dammed up. And how can a people put confidence in that Prince, who dissembleth with God? he that is not true to his maker, but playeth fast and loose with him, can never be true to his peo∣ple. And indeed for a Prince or State to dissemble with God, who had raised them out of the dust, to make them rulers over his people is ingratitude in the highest degree; and much worse than of any private man, by how much the higher he is advanced above

others. To be brief, among all the wicked qualities of Catilin, there was none that was more exaggerated by the Historian, then his dissimulation, and counter∣feiting; Cujuslibet rei simulator ac dissimulator; aliud in lingua ••rempt••••m, aliud, in pect••re clausum habebat.

Q. 7. Seeing there is but one true Religion, why doth God blesse the professors of false Religions, and punisheth the contemners thereof?

A. 1. Because in false Religions there is the acknow∣ledgement of a Divinity,* 1.8 though the conceptions men have of this Deity be erroneous, and the wor∣ship they give be superstitious. 2. Because by false re∣ligions men are kept in awe and obedience to their Superiours, and in love and concord among themselvs; therefore God, who is the author of all goodnesse, and tender of the welfare of mankinde, will rather have a false Religion then none, and Superstition rather then Atheisme; for even in false Religions both Prince and people are taught their duties to each other. The Romans stood so much in awe of their heathenish su∣perstitions, that they would rather lose their lives, then falsifie the oaths they took in presence of their gods; and were more moved to the performance of their duties, by the hope of rewards, and fear of pu∣nishments hereafter, then of any they could expect or endure here. Humane society, fidelity, justice, tem∣perance, fortitude, and other vertues, are upheld even by false religions: therefore the defenders of such have been outwardly rewarded by God, and the enemies thereof punished. Philip of Macedon, for defending Apollo's Temple against the Phocenses, who came to rob it, obtained a glo••ious Victory, and they an igno∣minious overthrow, to the losse of the whole Army. The souldiers of Cambyses, who went to pillage the Temple of Iupiter Hammon, were overthrown by the Sands, and he, for his many Sacriledges committed in Egypt, was slain by his own sword in the midst of his age, glory, and army. God punished the Sacriledge of Xerxes the son of Darius, for robbing the Delphick Temple, with the losse of his innumerable army, by a handful of Grecians, and the overthrow of his 4000. sacrilegious souldiers, with lightning, hail, & storms, so

that not one was left to bring tidings of the destru∣ction of those wretches who were sent to ••rob Apollo. Brennus, Captain of the Gauls, had the like judgement fell upon him, for the like sacriledge upon the same Delphick Temple; his Army was overthrown by storms and an earthquake; Brennus himselfe, out of impatience, was his own executioner. Sextus Pom∣peius, for robbing Iuno's Temple, was exercised ever after with miseries and calamities, so that never any action he undertook prospered; and at length lost both his Army and himselfe miserably. I could speak of the wretched end of Antiochus, who robbed the Temple of Iupiter Dodon••••s, and of those who stole the gold of Tholouse▪ but these examples are sufficient, to let us see, what severity God hath used against sa∣criledge, even among the Gentiles: What then shall they expect, that with sacrilegious hands have spoi∣led the Temples of Christians? if he be such a favou∣rer to Superstition, will he not much ••ore patronize the true Religion, and persecute with his plagues sacrilegious Christians, who hath not spared sacrile∣gious Gentiles? God prospereth false Religions, when conscientiously practised, and curseth wicked profes∣sors of the true Religion; for he pre••••ns Practice to Knowledge, and honest Gentiles to wicked Israe∣lites.

Q. 8. What other observations may be made of this View of all Religions?

A. That all false religions are gounded upon Po∣licy; for what else were the variety of Oracles, Sooth∣sayers, or Divinations by Stars, by Flying and Chat∣tering of Birds, by feeding of Poultry, by Inspection into the e••••rals of Beasts, &c. What were their multitudes of Sacrifices, Priests, Deities, Festivals, Ceremonies, Lights, Songs, Altars, Temples, Odor••, and such like, used among the Gentiles, but so many devices of humane Policy, to keep people in obe∣dience and awe of their Superiours? whereas the true Christian Religion is, of it self, so powerful to captivate and subdue all humane wisdom, and exorbitant affe∣ctions, to the obedience of Christ, that it needs not such weak helps of mans wisdom or earthly policy.

Yet I do not condemne such policy as is cond••tible tow∣ards the advancing of knowledge in divine Mysteries, or of Concord, Justice and Obedience; for God himself prescribed multitudes of ceremonies to the Jews: And since the first establishing of the Christian Church, she hath alwayes made use of some decent Ceremonies; which do not argue any defect or want in Religion, but the weaknesse onely of those that are children in Rel••∣gion, who must sometimes be fed with such milk. R••∣ligious Ceremonies, are like the Priests ornaments, which are not parts of his essence,* 1.9 and yet procure him reverence, which Iaddus knew, when in his robes, he presented himself to Alexander; who, doubtlesse, had he appeared without them, had gone without either re∣verence or benevolence; so that Ierusalem did owne her safety and deliverance to the high Priests vestments. Reli∣gion without Ceremonies, is like solid meat without sauce. Though in the Church of God some are so strong, that they need no sauce of Ceremonies to the solid meat of Religion, yet most stomacks are so weak, that they cannot digest the one without the other. Christ deals not so niggardly with his Church, as to af∣ford her cloaths onely to cover her naked••esse, he is con∣tent to see her in rings, brac••lets, jewels, and other or∣naments. Thus he dealt with his first spouse of the Jewish Church; I cloathed thee (saith he) with beoyder∣ed work, and shod thee with badgers skin, &c. I girded thee about with fine linnen, and I covered thee with silk: I decked thee also with ornaments, and put bracelets up∣on thine ••ands, and a chain on thy neck, and a frontlet up∣on thy face, and ear-rings in thine ears, and a beautifull crown upon thine head, Ezek. 16. 10. &c. If God was so bountifull to his first Wife why should he be so sparing to his second, as to afford her no outward Ornaments at all? Is she so rich, that she needeth not any? I wish it were so, but I find it otherwise; for▪ she stands in as much need of some outward decent and significant Ce∣remonies, to help her knowledge and devotion, as the Jews did, though not of so many, not of the like nature. I observe, that where are no Ceremonies, there is small reverence and devotion, and where some cost is bestow∣ed, even on the outside of Religion, there some love is

manifested: as our Saviour proves that Mary Magdle•••••• had more love to him than Peter had; because she had washed his feet, wiped them with her hairs, kissed them, and anointed his head with pretious ointment, which Pe∣ter had not done. This cost was not pleasing to Iudas, yet Christ commends her for it. I know the Kings daughter is glorious within, yet he•• cloathing is of wrought gold, and her rayment is of needle-work. Thi•• I write not to commend either superfluous, needlesse, or too costly and frivolous Rites, but to shew how requisite it is to have some decent, significant, and such as may further knowledge and devotion.

Q. 9. What else may we observe in the view of all these Religion••?

A. That some of them are meerly Heathenish, som•• Iewish; some meerly Christian; some mixed, either of all, or some of these; Mahumetanisme is mixed of Iu∣daisme,* 1.10 Genti••isme and Arrianisme; the Moscovite Re∣ligion is, partly Christian, partly Heathenish: In the East are many Sects, partly Christian, partly Iewish, observing Circumcision with Baptisme, and the Sab∣bath with the Lords day. Among the Corinthians some professed Christianity, and yet with the Gentiles denyed the Resurrection; but God alwayes abhorred such mix∣ed Religions, as joyn with Micah, the Ephod and Te∣raphim, and halt between God and Baal; who are He∣brews, and yet with the Gentiles round the corners of their heads, and cut their flesh, &c. Levit. 19. 27. God will not have any mixture in the ointment, flour, mirrhe, or incense, that is offerd to him, but will have all pure; he would not have the Oxe and Asse yoaked together; therefore the Apostle reproveth sharply the Galathians, for using their Iewish Ceremonies with Christianity: The Samaritans are condemned for worshipping the Lord and Idols; Christ ha••ed the works of the Nicolaitans, who were partly Christians, and partly Gentiles, and punished the Gergasites, by drowning their Swine in the Sea; For being Iews, they rejected Circumcision, and eat swines flesh with the Gentiles. For this cause, That the Jews might not learn the Religion of the Gentiles, God would have them dwell apart by themselves, and not mix with other Nations, nor dwell near the Sea-side;

and yet we see how prone they were to Idolatry, by the Golden Calf, the B••azen Serpent, the Ephod, Teraphim, and Graven Image, taken out of the house of Micah, and set up in Dan. Iudges ••••20. The Chariot and horses of the 〈◊〉〈◊〉 set up▪ in the Temple, as we may read in Eze∣••hiel: The Golden Calves set up by Jeroboam: The Ido∣latry of Solomon, Manasse, and other Kings, and the fal∣ling away of the Ten Tribes from God. The reason of this pronenesse in them to Idols, was their education in ••gypt, the mother of strange Religions, where they had been seasoned with idolatry; and so pleasing is ido∣latry to flesh and blood, that they will spare no cost nor time, nor pains, nor their own lives and childrens, to please their Idols: thus the Hebrews could rise early in the morning, and par•• with their golden-Ear-rings to make a Calf: The Baalites could cut their flesh with knives and lance••s, till the blood gushed out, and could cry from morning till evening: Yea, many Idolaters did not spare to offer their children to M••loch:* 1.11 but there is no sin more hatefull to God than Idolatry, which the Scripture calls abomination, and Idols; lying vanities, and sorrows. And Idolaters are named Fornicators and A∣dulterers; and God will have the very places of Idolatry to be destroyed, Deut. 12. 2, 3. The Iews must not eat of things offered to Idols, nor marry with the Heathen, who having forsaken the true God, made gods of their Forefa∣thers and Benefactors, by setting up their images at first in memoriall onely, and then fell to adoration of them; and because they could not see God, who is invisible; they would have his visible presence in some outward Image or representation, thinking they could not but b•• in safety, so long as they had his image with them. This made the Trojans so careful of their Palladium; the Ty∣rians of their Apollo, & other places of their tutelar gods.

Q. 10. Which of all the Religio••s we have viewed seems to be most consonant to naturall Reason?

A. The barbarous and butcherly Religions of the Gen∣tiles, in sacrificing men, in worshipping stocks & stones, &c. Divers Tenets also in Mahumetanisme, Iudaisme, and many opinions in hereticall sects among Christians are against reason. The doctrine of the true Orthodox Christian is above naturall ••eason: for the natural man

saith the Apostle, understandeth not the things of the Spirit:* 1.12 But the Religion of those Gentiles, who wor∣shipped the Sun, seemed to be most consonant to their naturall reason; because they could not conceive what God was, being a Spirit incomprehensible; for all know∣ledge comes by the sences, and finding that no sensible entity was comparable to the Sun in glory,* 1.13 light, moti∣on, power, beauty, operation, &c. but that all things in a m••nner had dependence from him, in respect of life, motion, comfort, and being, they concluded that the Sun was the onely Deity of the world:* 1.14 and howe∣ver the Gentiles might seem to worship divers chief gods, because they expressed them by divers names, and effects, or Offices; yet indeed the wiser sort understood but one supream Deity, which they worshipped under divers Names,* 1.15 Epithets, and Operations. Now that this Deity was none other but the Sun, whom they called by the name of Apollo, Iupiter, Mercury, Mars, Her∣cules, &c. is apparent by the Gentiles own writings; for in Nonnus, l. 40. Diony. we see with how many name: the Sun is called; namely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, King of the fire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ guide of the world. Belus of Euphrates, the Lybian Ammon, Apis of Ni••us, the Arabian Saturn, the Assyrian Iupiter, the Egyptian Serapis, Phaeton, with many names, Mithris, the Babylonian Sun, the Grecian Delphick Apollo, Poean, Aether, or the Hea∣••en, &c. So Orpheus in Hymno under the name of Vul∣can understands the Sun, when he calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a perpetuall fire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shining in the flaming Air or Skie.* 1.16 So by Mars they meant the Sun, as appeareth by that image of Mars a∣dorned with the Sun beams, and worshipped anciently in Spain, thus adorned. They made him the god of Warre, because all strife and contention•• arise from the heat of the blood, caused by the Suns influence. They meant also the Sun by Apollo, so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, darting or casting of his beams; or because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shines alone, and not o∣thers with him; therefore in Latine he is named, Sol quasi solus: Other reasons and derivations of this name may be seen in Macrobius L. 1. Saturn. Some call him Apollo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from killing or destroying of

the creatures, with his excessive heat; whereas with his temperate warmnesse he cures and drives away diseases; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and in this respect he was called A∣pollo, and the god of Physick; and was painted with the Graces in his right hand, and in his left holding his bow and arrows, to shew that he is ready and nimble to help and cure, but slow to hurt, and kill, he was called also Phaeton and Phoebus; from his brightnesse and light▪ Delius, from manifesting or revealing all things, there∣fore was held the god of divination. He was named Loxias, to shew his oblique motion in the ••••liptick. He is called by Callimachus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ abounding in Gold, because Gold is generated by his influence, and his beams represent Gold in their colour, for this cause, his Garments, his Harp, his Quiver, Ar••ows, and Shoes, are by the Poets said to be all of Gold. The Sun was also called Adonis,* 1.17 which in the Ph••nician tongue signifieth a Lord, for he is the Lord of this infe∣riour world, and of the Stars too, by imparting light to them. This Adonis was said to be killed by a Boar▪ and to converse six moneths with Proserpina, i•• being dead under the Earth, for which he was bewailed by the Women: but the other six moneths he revived again, and conversed above with Venus; which turned the Womens sorrow into joy. By this was meant, that the Sun in the six Southern signes seemeth to dye, and to be killed by the wild Boar, that is, by the Winter; for that beast delights most in cold Countries, and proves best in the Winter. By Proserpina is meant the inferior Hemispere; and by Venus the superior, with whom Adonis or the Sun converseth, whilest he is in the six Northerly signes. This Adonis, is that Thammuz, Ezech. 8. 14. (as S. Hierom thinks) for whom the Women did mourn. But at his return the Alexandri∣ans, sent by Sea to the mourning Women at Byblu••, let∣ters shut up within a vessel of Bull-rushes, to signifie that Adonis or Thammuz was returned, and that there∣fore they should rejoyce: of this custome speaketh Pro∣copius, Gazaeus, Cyril, in Esaiam c. 18. 2. as some think, and so Orpheus in Hy••. by Adonis, understands the Sun, ••s may be seen in this verse.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That is, Th•••• who art sometimes extinct, and shi•••••• again in the beautfull cir••li••g hou••. The Sun also is the same with 〈◊〉〈◊〉,* 1.18 a fair boy beloved of Cy••ele, by which they meant the earth, which is in love with the Sun, with whose beautifull beams she is comforted. Hi•• they painted with a Scepter and a Pipe, by that representing his power, by this the harmony of his motion, or else the whistling of the Winds raised by his heat. His fest••∣vals also they celebrated with joy, therefore called 〈◊〉〈◊〉, about the 22. of March; because then they per∣ceive, the day to exceed the night in length. By Osir i•• al∣so the 〈◊〉〈◊〉 was meant, whose genital•• being cast by Ty∣phon his brother into the River, were notwithstanding honoured by Isis,* 1.19 and after by the Greeks, under the name of Phallus, I••biph••llus, and Priapus, because all se••in••ll vertue proceed•• from the Sun. Saint Hierom, Ruffinus, 〈◊〉〈◊〉, and others think, that this was the same Idol, which the M••abiles, Edomites, and other Gen∣tiles worshipped under the name of Baal-Pe••r.* 1.20 The Sun also is called Liber by Virgil Ge••••. 1. Because by his light he freeth men from the fears and dangers of 〈◊〉〈◊〉 night; so he is called Dion••sius by Orpheus in H••mnis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He is called Dionysius, because 〈◊〉〈◊〉 is rolled about the immense and long Heaven. He was worshipped by the Egyptians,* 1.21 under the name of Api••, and M••evi••, and shape of a Bull or Calf, to shew his strength, and benefits we receive by the Sun, especially in the fruit of our grounds; therefore the Golden Calf, which the Hebrews did worship in the Desart, and after∣wards Ieroboam set up, signified nothing else but the Sun, who was also worshipped under the name of Serapis, a•• his Image shews; which was made of Gold and Silver, with beams, and painted over with blew, to shew that the Sun at his rising and falling looks like Gold, but in his Meridian blew, and like Silver, and so he is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the glittering light of the Sun. So in Hebrew he is called Acha••, that is, One; as being the sole light and beauty of the world. And so may that place of Esay, c. 66. 17. be understood▪ They purifie and sanctifie themselves in Gardens behind 〈◊〉〈◊〉, that is, behind the Image of the Sun, which there

is called Ach••d, One. Of this opinion is Ioseph Scaliger, in 〈◊〉〈◊〉 ad fragment. Grec. Veter▪ de Di••s Germ. c. 4. and Eli•••• Schedius; save onely that they speak of the Tem∣ple behind which they purified themselves, but I think rather, it was the Image of the Sun, which they had in their Gardens; for it is unlikely that the Temples of the Sun were built in Gardens.* 1.22 Moloch also was the Sun; for he is Melech, that is, King of the world, to whose fight and power all things are obvious; therefore the Egypti∣ans represented him by a Scepter, with an eye on it: now this Moloch had on his forehead a pretious stone shining like Lucifer, or the Sun, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Theophylact. in Act•• c. 7. and Cyril upon Am••s. The Valentinian Hereticks,* 1.23 by the word Abraxas, meant the Sun, as I have shewed; for in this word are contained 365. which is the number of dayes the Sunne makes in the Zodiack: And it is derived from Abr••ch. Ab in Hebrew signifieth Father; and Rech, King, in the 〈◊〉〈◊〉 tongue. So they made the Sun, Father and ••ing of the Universe, he was also called Mithres, which signifieth Lord, as Ioseph Scaliger de ••mend. temp. l. 6. sheweth, and ••l••ndian in tha•• verse l. 1. de ••••ilic.

Et vagae testatur volventem ••idera Mithram.

For they thought that Mithra,* 1.24 or the Sun did regu∣late, and govern the other starres; and in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is found the number of 365. dayes. The Sun also was expressed by the name of Iupiter,* 1.25 or juvans pater, the Father that helps and supports all things: there∣fore he was painted with Iupiters Thunder in his hand. I know Iupiter is most commonly taken for the Heaven or Aire; but I rather think that by this name was meant the Sun. So when Virgil, Ecl. 7. speaks thus:

Iupiter & largo de scendit pl••rimus imbre.

He means not that the Heaven comes down in rain, but the Sun rather, who by his heat elevated the vapors, and by resolving them into rain, may be said to come down in a showre. So in another place, F••cundis im∣bribus aether conj••gis in laetae gremium descendit, Geor. 2. There is also meant the Sun, who is named Aether, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shining, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his constant race or motion.* 1.26 By Mercury also was meant the Sun; for he is Mercurius, quasi ••edius curre••s, keeping his Court

in the middest of the Planets. And Hermes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interpreting▪ for by his light he expoundeth all da••k places. He was painted with wings, to shew the Suns swift motion. He killed many-eyed Argus, that is, he puts out the light of the Stars, which are as it were, the eyes of Heaven. Mercury is still pain∣ted young, to shew that the Sun never groweth old or feeble: he was pictured with three heads upon a four corner stone, to shew the Sunnes three vertues, of heat, light and influence upon the four parts of the world, or four seasons of the year. He was held the god of Mer∣chants, because without light there can be no trading. The Sunne also was worshipped by the Eastern Nations, under the name of Bel,* 1.27 Baal, Belus, & Baal Samen, or Ba∣al-Shammajim, that is, Lord of the heavens; & by the old Cel••es and No••icks, under the name of Belenus; now Be∣lus, as Macrobius Sat. l. 1. ••. 19. sheweth us is the same that Iupiter, and Iupiter is the same that Sol, as I have said, and which Orpheus in Hym. ad Iovem confirmeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that is, ••eautifull Iupiter the Sun, generator of all things; therefore the Sun is called by Plato in Phaedro, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Iupiter the great Commander•••• hea∣ven driving his swift Charriot, whom the Army of gods follow divided into twelve parts, and Vesta alone stands immoveable in the Court of the gods: he means the motion of the Sun and Starres, through the 12. signes of the Zodiack, and the Earth standing in the middle. That under the name of Belenus was meant the Sun,* 1.28 is apparent by the number of 365. which is found in the letters thereof, answering the 365. dayes, which the Sun finisheth in his annuall motion.* 1.29 By Hercules also▪ was meant the Sun, as his name sheweth, being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the glory of the air; his twelve labours are the twelve signes of the Zodiack, through which he labou∣reth every year; he is called Alcides, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, strength; for like a strong gyant, he rejoyceth to run his cou••••e: Iuno endeavoured to obscure the glory of Hercules, so doth the Air, which the Poets called Iuno, oftentimes obscure by clouds, mists and vapors, the glo∣ry of the Sun. Hebe, the Goddesse of Youth, was Hercules his best beloved; so is the Spring-time, where∣in

in the youth of the earth is renewed, the Suns lovely wife. Hercules overthrew Geryon, and rescued his Cat∣tle; so doth the Sun by destroying Winter, preserve the beasts. The Tenths of the Earths increase were offe∣red to Hercules, to shew their gratitude to the Sun for his heat and influence, by which the earth ••ructifieth. Hercules is noted for his fecundity; for in one night he begot 80 sons: this was to shew that generation and fruitfulnesse is from the Sun: he was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the driver away of all evils and diseases, by which was meant, that grief of mind is driven away by the Sunnes light, and infirmities of body by the Sunnes heat: he is also much noted for his voracity in eating and drinking; by which was signified the rapid heat of the Sun, consu∣ming the moysture of the earth, and exhaling the Lakes, and Brooks. In the name also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is contained the number of 365; he was expressed also by Antaeus the gyant, whose strength increased as he touched the ground, but being lifted up from thence, he grew weak; so doth the sun begin to gather force when he is in his lowest declination, and near the earth; but when he is in his Apogaeum or highest elevation, his strength be∣gins to decay.* 1.30 Pan also signified the Sun, whom they painted with a red face, horns, and a long beard, to shew the colour and beams of the Sun. Pan was covered with a spotted skin; so is the Sun covered in the dark, with the sported or starry mantle of the night; his wings and crooked staffe was to signifie the Suns swiftnesse, and ob∣lique motion in the Zodiack: he was the god of shep∣herds, and driver away of wolves; therefore called Ly∣caeus, and so was Iupiter; the Sun by his heat and light is a friend to shepherds and their flocks, who by his pre∣sence drives wolves, and other wild beasts into their dens: the perpetuall fire kept by the Arcadians in the Temple of Pan, was to shew that the Sunne was the fountain of heat, which stirs up Venery; therefore Pan is described by his salacious nature: the sunnes moneth∣ly conjunction with the Moon was expressed by Pan, being in love with the Moon. They meant also the sun by Bellerephon; who by the help of winged Pegasus o∣vercame Chimaera; for the sun by the help of the winds overcometh the pestilentiall and infectious vapors of the

air. By Polyphemus also,* 1.31 they meant the sunne; which 〈◊〉〈◊〉 that great gyant with one eye, put out sometimes by mists and vapors arising out of the earth.* 1.32 Endymion was the sun, with whom the Moon is in love, visiting him once every moneth.* 1.33 Ianus also was the Sun, who is keeper of the four doores of Heaven (to wit East, West, North, and South;) he hath two faces, seeing as well backward, as forward; in one hand he hath a Scepter, in the other a Key, to shew that he rules the day: and that he openeth it to us in the morning, and shuts it in the Evening. Ianus was the first that taugh•• men Religion, and, doubtlesse, men became Re∣ligious, and did acknowledge a Deity, by behol∣ding the Beauty, Motion, Power and Influence of the Sunne. By Ianus was placed a Serpent biting his tail, intimating, that the sunnes annuall motion is circular, beginning where it ends, atque in se sua per ve∣stigia labitur annus. By Minerva also was meant the sunne,* 1.34 as appears by the golden Lamp dedicated to her at Athens, in which burned a perpetual light maintain∣ed with oil; which not only shews the suns golden beams, and inextinguishible light, but also that oil, as all other fruits, are begot by his hea••; for the same cause she was the inventer of Arts and sciences, and held the Goddesse of Wisedome and Learning; for by the moderate heat of the sunne, the organs of the brain are so tempered, and the spirits refined, that all Arts by men of such temper have been found, and wise actions performed: she had a golden Helmet, and a round Target, the one signify∣ing the colour, the other the orb of the Sunne, the Dragon dedicated to her, signified the sunnes piercing eye, as the Cock, was dedicated to Minerva, so he was to the sunne, to shew, that by these two names, one Deity was meant: no man could look upon her Target, ha∣ving Gorg••ns head in it, without danger; nor may any without danger of his eyes, look upon the sunne. The Athenians preferred Minerva to Nept••••e, because the benefits men have by the Sunne, are greater than those they have by the Sea, and that hot and dry Constituti∣ons are fitter to make Scholars, than cold and moist: for the fire, which Prometheus stole from the sun, brought Arts to perfection. The Image of Pallas was kept in

Vesta's Temple,* 1.35 where the sacred fire burned perpetu∣ally, to shew, that the sunne, the ••ou••tain of heat and light, is the same that Minerva, who was called Pallas from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to signifie the shaking and bran∣dishing of the Sun beams, expressed also by the bran∣dishing of the spear. She had power to use Iupiters thunder, and to raise storms, to shew that thunder and storms are caused by the Suns heat▪ she and Vulcan,* 1.36 the god of Fire, were worshipped on the same Altar, to shew, these two were but one Deity, to wit, the Sun, who is the god of Fire, which Homer also expressed, by gi∣ving her a fiery Charriot, and a golden Lamp, holding out a beautifull light, she made her self invisible, by putting on the dark helmet of Orcus; so is the Sunne to us, when he is covered with mists, clouds, and vapours, which arise from Orcus, or the lowe•• parts of the earth; and so he is invisible to us, when he goeth under Orcus, or our h••misphere.* 1.37 By Nemesis, the Goddesse of Revenge, was also meant the Sun; for he punisheth the sinnes of men, by pestilence, famine, and the sword; for he, by his heat either raiseth infectious vapors, or in∣flameth the blood, burns up the fruits of the earth, and stirreth up the spirits of men to strife and Wa••••es: as Nemesis raised the humble, and humbled the proud, so doth the Sun obscure lucid bodies, and illustrate ob∣scure things. The A••gyptians to shew, that the Sun and Nemesis were the same, they placed her above the Moon.* 1.38 By beautifull Tithonus also they meant the Sun, who is the beauty of the world; Aurora was in love with him, and rejoyced at his presence; it is the approach of the Sun, that gives beauty, lovelynesse, and chearful∣nesse to the morning. Tithonus in Aurora's Charriot, was carried to Ethiopia, where he begets black Memno•• of her; to shew that the Sun in the morning, having mounted above our Hemisphere, moves towards the South parts of the world, where by his excessive heat in the Meridian, he ••awns or blacks the Ethiopians, Ti∣thonus, in his old age became a weak grashopper, so, in the Evening, the light and heat of the Sun weakneth and decayeth to us. By Castor and Pollu••, they signi∣fied the Sun and Moon; the one, that is, the Sun, being a Champi••••, subdueth all things with his heat; the o∣ther,

to wit the Moon, is a rider, if we consider the swiftnesse of its motion: they may be said to divide im∣mortality between them; because when the one liveth, that is, shineth, the other is obscured, and, in a man∣ner dead to us: they ride on white horses, to shew their light and motion. They that will see more of the Sun, let them read what we have written elsewhere in Mysta∣gog. P••e••ico. But besides what we have written there, we now make it appear, that the Sun was in a manner the onely Deity they worshipped: for the hono••r they gave the Moon, Fire, Stars, Air, Earth, and Sea, was all in relation to the Sun, as they are subservient to him; and the many names they gave to the Moon, as Minerva, Vesta, Vrania, Luna, Iuno, Diana, Isis, Lucina, He∣cate, Cybele, Astarte, Erthus, were onely to signifie the different operations of the Sun by the Moon; so that as Aristotle de mundo saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God being One, hath many names, from his ma∣ny effects, which he produceth in the world.

The Sun then in regard of the seminall vertue, gene∣rative facultie, and desire of procreation, which he gives to sublunary creatures, for eternizing of their se∣verall species,* 1.39 is called Venus à venis from the veins and arteries, (for these also were anciently called veins) in which are the blood and vitall spirits, the proper vehi∣cles of Venus, or the seminal vertue, & of which the seed of generation is begot; which the Prince of Poets knew, when he said of Dido's Venereal love: Vulnus alit venis. Every Spring when the sunne returneth to us, he brings this venereal faculty with him; therefore, he may be called Venus, à veniendo, from coming; for he cometh accompanied every year in the spring with this generative desire, which he infuseth in the creatures; which the same learned Poet, Geor. l. 2. acknowledgeth in these divine Verses:

Ver adeo ••r••ndi nemorum, ver utile silvis. Ve••e tument terrae, & genitalia semina poscunt, Tum Pater omnipotens foe••undis imbribus ••ther Conjugis in gremium laetae descendit, & omnes Magnus alit magno commistus corpore foetus. Avia tum resonant avibus virgulta canoris, Et Venerem certis repet unt ••rmenta diebus. Parturit omnis ager, &c.—

And in another place Geor. 3. he sheweth the reason why in the spring, living creatures are more prone to venery, because the Sun infuseth then a moderate heat into the body. Vere magis, quia vere calor ••edit ossi∣bus, &c. This venereal desire is by the Poets called Vrania, and Olympia, because it proceeds from heaven, namely from the Sun, the chief ruler in heaven. And to shew that by Venus, they meant the Sun, as he is the God of love, they speak of her in the Masculine Gen∣der, so doth Virgil Aen. 2. descendo, ac ducente Deo flam∣mam inter & hostes. They paint her with a beard, hence Venns barbata, to shew the sunne-beams. They gave her the Epithets of the Sun, in calling her golden Ve∣nus, so doth Virgil Aen. 10. Venus aurea, and by the Greek Poets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by the Eastern people she was called Baa••eth Shammajim, the ruler of Heaven, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phosphorus or Lucifer from the light of the sunne; which Venus or the Moon bor∣roweth. So what Orpheus in Hymnis speaks of Venus, is to be understood of the sunne: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, thou procreates all things in Heaven, in the fruitfull earth, and in the sea or depth. She is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fair haired, to shew the beauty of the sunne-beams: And Euripides in Phoeniss. gives her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a golden circled light. by Cupid also was meant the sunne, who was pain∣ted young, with wings, crowned with Roses, and naked, to shew the eternity, swiftnes, colour, and native beau∣ty of that great Luminary; who may be called the god of love, in that by his heat he excites love in all living creatures,* 1.40 as is already said. By Luna or the Moon, they understood the sunne; for though these be two different Planets, yet in effect they are but one Luminary; for the Moon hath her light from the sunne; therefore she is called sometimes the sister, sometimes the daughter of Phoebus; she is painted with a Torch, and Arrows, and with Wings, to signifie her motion, and that her light and operations are originally from the sun. As the Hawk was dedicated to the sun, because of her high fly∣ing and quick fight, so the Moon was represented by a white skinned man with an Hawks head; for her

whitenesse is not from her self▪ but from the Hawks head, that is, the sun.* 1.41 They held her to be both male & female▪ to shew, that she is the sun in acting, the Moon in suf∣fering; she receiveth her light and power from the sun, in this she is passive: she imparts this light and power to the inferior world, in this she is active: she is called Lucina also from this borrowed light, and Diana from the divine qualities thereof; for which cause Diana was held to bee the sister of Phoebus: and Iuno from helping; she was painted with beams about her face, sitting upon Lions with a scepter in her hand, by which was meant the Dominion she hath received from the sun; and whereas they made the rain bow to attend upon Iuno, they meant hereby that the sun makes the rain-bow; therefore by Iuno they meant the sun. So when they make Vulcan the son of Iuno, they under∣stand the sun, for he by his heat causeth fire, and not the Moon. And so Mars the god of fire, is said to be Iuno's son, that is, the sun, for it is he that inflameth mens bloods, and not the Moon. They expressed the power of the sun over the sea and other waters by the names of Neptune, N••r••us, Glaucus, Triton, and o∣ther sea Deities. When they would expresse his operati∣ons on the earth, they gave him the names of Vesta, ••ybele, Bona dea, &c: when they would shew his power under the Earth, then they used the names of Orcus, Pluto,* 1.42 Proserpina, Charon, Cerberus, &c. Orcus is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an oath, because they used to swear by the sun: E••to mî sol testis ad haec, & conscia Iuno, Aen. 12. and in another place, Aen. 4. Sol qui terrarum flammis opera omnia lustras: Pluto is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wealth, for all wealth, both upon and within the earth, is begot of the suns heat and influence. When he is under our He∣misphere, he is called the god of hell, he is said to ra∣vish Proserpina,* 1.43 that is, the seminal vertue of vegeta∣bles, which in the Winter and the sun's absence, lyeth hid in the bowels of the Earth, his influence upon the corn, and other seeds cast into the Earrh, and causing them proserpere to creep out, thence is called Proserpina. Charon is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 joy;* 1.44 the sun is joyfull to us by his presence, and as he is Phoebus or light of the world; he is also joyfull to us by his absence, and as he is Cha∣ron

under the earth, for then he permits the air to re∣ceive refrigeration, by which all things are refreshed. Cerberus is as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a flesh eater,* 1.45 for a•• all flesh is generated by the Sun, so is all flesh consu∣med by the same. Cerberus had three heads, to shew that time which devoureth all things hath three heads, one present, the other past, and the third to come, now the Sun by his motion is the measurer of time, in which respect he is called Cerberus: and so he was represented by Saturn, cutting down all things with his ••ickle; for all things are consumed by time. Tempus ••dax re∣rum, tuque invidiosa vetustas omnia dellruitis.

By what we have said,* 1.46 appears that the wise Gentiles did acknowledge but one Deity, giving him divers names, from his divers effects and operations. This Deity was nothing else but the Sun, as we have shewed; whose power is diffused every where, and nothing, as David saith, is hid from the heat thereof: Iovis omnia plena saith Virgil, Ecl. 3, all things are filled with Iup••∣ter: and elsewhere he sing•• G••or. 4. that God runs through all the parts of the earth, of the sea, and of the heaven: Deum namque ire per omnes terrasque, tra∣ctusque maris, coelumque profundum, Aen. 6. And in his Divine Poem he sings that this spirit, (for so he calls the Sun, and so did Solomon before him in the first of Ecclesiastes) cherisheth Heaven, Earth, Sea, Moon, and Stars, and that he diffuseth himself through all parts of the world, and produceth Men, Beasts, Birds, Fishes, which he animates and foments.

Principio coelum, at terram camposque liquentes Lu••entemque glo••um L••nae, Titaniaque astra Spiritus intus alit, totamque infusa per artus Mens agitat molem, & magno so corpore ••iscet; Inde hominum, pecudumque genus vit••que 〈◊〉〈◊〉, Et quae mar••••reo ••ert monstra sub aequ••re P••ntus Igneu•• est ollis vigor & ••oelest•• origo, &c.

But here it may be objected, that seeing the Gentiles acknowledged the power and vertue of the Sun to be eve∣ry where, why did they devise so many pettie Deities? I answer, this multiplication of Deities was for the sa∣tisfaction and content of the rude people, which could not comprehend, how one and the same Deity could

be diffused through all parts of the Universe; there∣fore the wiser sort were forced to devise as many god••, as there were species of things in the world: And be∣cause the ignorant people would worship no Deity, but what they saw, therefore their Priests were fain to re∣present those invisible powers by pictures and images, without which the people thought they could not be safe or secure,* 1.47 if these gods were not still present with them. They were affected with fear and joy, accord∣ing to the absence or presence of their gods: this Vir∣gi•• Ecl. 1. intimates when he saith,

Nec tam praesentes alibi cognoscere divos.

and elsewhere, Geor. 1. & vos praesentia Numina Fau∣ni: so they held nothing propitious if their gods had not been present; this made Aenaeas Aen. 3. so care∣full to carry his gods about with him, whereever he went; Feror exul in altum, cum soci••s, natoque, Pena∣tibus, & magnis Di••s. Therefore he foretells the ru∣ine of Troy, by the departure of her tutelar gods▪ Excesserg omnes adytis, arisque relictis Dii, quibus im∣perium hoc steterat, Aen. 2. Hence such care was taken by the Grecians•• to steal away the Palladium; the pre∣sence of which made Troy impregnable, as they thought: And the Romans had a custome, that before they besie∣ged any City, they would first by conjuration or exor∣cisme, call out their tutelar gods. Therefore when Carthage was in any danger of the enemy, the Priests used to bind Apollo their tutelar god to a pillar, left he should be gone from them. Hence it appears that they were forced to have Deities in every place: at home they had their Lares and Penates,* 1.48 in the fields they had their Ceres, Pales, Bacchus, Pan Sylvanus, Fauni, &c, At sea they had their Neptune, Trit••n, Glaueus: in their Harbours they had Portunus, besides that, every ship had its tutelar god set in the stern there∣of: Aurato praefulget Apolline puppis Aen. 10. The Woods had their Dryades: the Trees Hamadryades; the Flowres, Napa••: the Hills, Orcades: The Rivers, Naiades: the Lakes, Li••••eades: the Fountains, E••hy∣driades: and the Sea, Nereides. But notwithstanding this multiplicity, the wiser sort acknowledged but one De∣i••y, as may be seen in Orpheus, who thus singeth.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That is, He is onely one, begot of himself, and of hi•• alone are all things begot. So elsewhere:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

That is, Iupiter was the first, and Jupiter is the last thunderer,* 1.49 Jupiter is the head, Jupiter is the middle, from Jupiter alone are all things. There is but one power, one God the great Lord of all things. Trismegistus con∣fesseth there is but one divine nature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In defence of this truth, Socrates died, when he was forced to drink poyson for affirming there was but one God. And D••agoras laughed at the multiplicity of gods, and at the simplicity of those who held the wooden Image of Hercules a god, therefore in derision he flung it in the fire, saying, thou hast served Euristheus in 12. labours, thou must serve me in this thirteenth. The S••bils in their verses prove the same, that there is but one God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, There is one God▪ who alone 〈◊〉〈◊〉 ••••mense and ingenerable. And again: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: I alone am God, and besides me there is no other God. So H••race, Divosque mortalesque turmas imperio regit ••eus aequo: He alone ruleth ••a just••ce all things. I could al∣ledge many testimonies out of the Greek and Latine Poets: out of the Philosophers also, to prove that the Ge••∣tiles did acknowledge but one Deity, howsoever they gave him many names, besides their practise in uniting all the gods in one, by dedicating the Pantheon to them; intimating, that as all the gods were united in one Tem∣ple, so they were indeed but one in essence: the Altar also at Athens, erected to the unknown God, doth con∣firm the same. But this task hath been already perform∣ed by S. Austin, Lac••antius, Eusebius••, and other an∣••ient Doctors of the Church, besides what hath been written of later years, by Philip Morney, ••lias Sch••dius, and others, who also alledge many testimonies, that the Gentiles were not ignorant of the Trinity of Persons,* 1.50 as well as of the Unity of Essence, which was the Pytha∣gorean Quaternity, wherein they held all perfection consisted. Hence they used to swear by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that

is, Quaternity, which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The fountain of perpe••ual nature, and this doubtlesse was the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Hebrew name of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which connsteth of 4. letters; and so doth the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ the Latine Deus▪ the Italians, French, and Spaniards expresse the same name in four letters, so did the ancient Germans in their word Diet, the S••lav••∣nian Buch, the Panonian Is••u, the Polonian Buog, and the Arabian Alla, are all of four letters; and so is the na••e Iesu, which was given to Christ by the Angel. The Egyptians expressed God by the word Te••••. The Persians by Sire, and the Magi by Orsi: all intimating this Quaternity, or T••ini•••• in Unity. So the Greeks expressed their chief God foreign, and the Egyptians their I••is, and the Romans their Mars, and the ancient Celtes their Thau▪ and the Egyptians their Orus, by which they meant the sun in four letters: and perhaps they meant this Quaternity, when they gave the sun four horses, and four ears, and placed four pitchers at his feet. And it may be that the Queen of Cities, and Lady of the World, understanding the mystery of this Quaternity, would not have her own name Roma, to exceed or come short of four letters. So Adon and Bael signified the sunne.

Now having shewed that the sun was the onely Deity the Gentiles worshipped under divers names; in whom likewise they acknowledged a Trinity, though not of persons, yet of Powers, or vertues; to wit of light, hear, and influence; so the o••b▪ beams, and light, are the same sun in substance.* 1.51 I should now shew how superstitious they were in their sun-worship; some offering Horses, and Charriots to him, which the Iews also sometimes did; others used to kneel to him at his rising; the Ma••••age••s were wont to sacrifice Horses to him; the Chinois and other Indians honour him with ••inging of Verses, calling him the Father of the Stars, and the Moon their Mother; the Americans of Peru and Mexico adored the sun by holding up their hand, and making a sound with their mouth, as if they had kissed: of this custom•• we read in Ioh 31. 26. If I have kissed my hand beh••ld∣ing the sun, &c. the Rhodians honoured him with their great Colossus; and many Barbarous Nations did sacri∣fice

men and children to him; such were the sacrifices offered to Moloch, by whom they meant the sun; the Gentiles also to shew their devotion to the sun, used to wear his colours, and to preferre the red or purple, the golden or deep yellow, to all other colours, hence the Germans, as Diodor Sic••. l. 5. Biblio. sheweth; caesariem non modo fifta••t 〈◊〉〈◊〉, sed arte quoque nativam coloris pro∣prietatem angere student; they used to make their hairs red by art, if they were not red enough by nature: of this custome of painting or dying the hairs red, Martial speaks, shewing that they used some hot medicaments;

C••••stica Tcutonicos accendit spuma capiltos.

This red colour saith Clemens Alexandrinus l 3. Paedag. c. 3. was used to make them the more terrible to their e∣nemy, for it resembleth blood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: I deny not this reason, out I believe they had a tu••ther aim▪ for they thought themselves safe, and un∣der the suns protection, if they wore his colours; and because the sunne-beams look sometimes yellow and like Gold,* 1.52 therefore hair of this colour was of greatest ac∣count; hence Virgil Aer. 4. gives yellow hairs to Queen Dido, as Flaventesque abscissac••mas, and again,

Nec-dum ill•• flavum Proserpi••a vertice erinem

Abstulerat: Ibid. So likewise he gives yellow hairs to Mercury, by whom as we have said, was meant the sun;

Omnia Mercurio similis, vocemque, coloremque, Et crines flavos & membra decora j••ventae.

Ibid. Tertullian sheweth, that the women of his time used to dye their hairs with ••affron, Capillos croco vertunt, to make them look like the flame, or Sunne∣beams; and so the Bride alwayes wore a vail called Flammeum, of a red or fir••-colour; and so Flamminica the wife of the Priest called Flamen, wore alwayes such a vail, as resembling the colour of the Sun, where∣of her husband was Priest, but S. Hierom forbids Chri∣stian women to dye their hair of this colour, as resem∣bling the fire of hell, Ne capillos i••ruses, & ei aliquid de gehenne ignilus aspergas: the Athenia••s, to shew how much they honoured Apollo, by whom they meant the Sun, used to wear in their hairs golden pictures of grashoppers; for these creatures were dedicated to the Sun:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Scholiast of Aristophanes witnesseth, and so doth Thucydides. Iulius Capitolinus in Ver••, affirms of Verus, that to make his hairs look the yellow∣er, and that it might glitter like the Sun, he used to besprinkle them with gold dust; Tantam habuit curam capillorum flavorum, ut & capiti aur•• ramenta ••••∣s••ergeret, quò magis coma illuminata slavesceret: and because these two colours of yellow and red were sacred to the sun, hence Kings and Priests were wont to be a∣dorned with these two colours; for Kings and Priests have been held the great Luminaries within their Do∣••••inions; therefore they shined with artificial orna∣ments, as the sun doth with his native: hence Q. Di∣d•• by the Poet, Aen. 4. is painted with gold and scarlet;

Cui pharetra ex auro, cri••es nodantur in aurum; Aurea purpuream subnectit fibula ves••em:

so elsewhere Aen. 11. he describes the ornaments of Chlo∣rus

the Priest, of gold and scarlet also; Ipse peregrina ferugine clarus & ostro Spicula torquebat Tyrio Cortynia cornu. Aureus ex b••••meris sonat arcus, & aurea vati Cassida: tum croceam ••blamydemque sin••sque crepante•• Carbaseos fulv•• in nodum collegerat 〈◊〉〈◊〉.

The Priest is commanded to cover himself with scarlet whilest he is sacrificing;

Purpureo velare comas adopertus amictu, Aen. 3. it was also a part of sun-worship to erect high Altars, and to sacrifice to him under the name of Iupiter upon the highest hills, because they thought it fit, that he, who was the chief God, should be worshipped on the chief places, and the highest in dignity, should be honoured on the highest places of scituation, hence he was named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iupiter on the mountains; of these high places, we read in Scripture; they used also to the honour of the sun, to build their Temples and erect their Altars towards the East.

Illi ad surgentem conversi ••umina solem: and elsewhere, Aen. 12. —aetherei spectans orientia solis Lumina, vite cavis undam de flumine palmis

sustul••t—and to shew the suns inextinguishible light and heat, they used to maintain a perpetuall fire

upon their Altars; whence they were called are, ab ar∣de••do: for the same cause both the Persian Kings and Roman Emperous used to have the sacred fire carried in great solemnity before them, by this, intimating how care∣full they were to maintain the worship of the sun, and so supersitious were the Gentiles in advancing of this sun-worship, that they spared not to sacrifice their children to Meloch, which was nothing else but the sun:

this was a preposterous zeal; for that glorious Lamp re∣quired no such Sacrifice at their hands, though he be the cause of generation; he gave life to their children by his influence, but they had no war∣rant from him to use violence, or to destroy that nature by Elementary fire, which he by celestial fire did animate.

The milder sort of them were con∣tent to let their sons and daughters passe through the fire, or between two fires, as some will have it, which was their Purgatory, though some were so bold as to run through the fire, and tread with their naked feet upon the burning coals without hurt, which might be done without miracle, as we have shewed elsewhere, Arcan▪ Microcos, of this custome the Poet Aentid. 11. speaketh;

Summe Deûm, sancti custos Soractis Apollo, Quem primi colimus, cui pineus ardor acerv•• Nascitur, & medium freti pictate per ignem Cultores multa premimus vestigia pruna.

Lastly, as the sun by the Asians, and Africans was de∣scribed under divers shapes, according to his divers ef∣fects and operations, so was he also expressed in the Nor∣thern part of the Europaean world,* 1.53 as he is the measu∣rer of time, and cause of different seasons; namely of summer and winter, of seed-time and harvest: they de∣scribed him like an old man standing on a fish, wearing a coat girt to his body with a liunen girdle, but bare∣headed and barefooted, holding a wheel, and a basket full of corn, fruit, and roses; by his old age and coat girt to him, was signified winter; by his naked head and feet, summer; by the corn and fruits, Harvest; and by the roses, the spring; his standing on a Fish, which is slip∣perie and swift in its motion, and silent withall, shewed the slipperinesse and swiftnesse of time, which passeth 〈◊〉〈◊〉 without noise,—••ulloque s••n•• co••vertitur 〈◊〉〈◊〉.

and old age comes tacito pede, with a silent foot: the wheel signified the roundnesse of the Sun, and the run∣ning about of the year▪ and the linnen girdle might signifie the Zodiack or Ecliptick line, within which the Sun containeth himself▪ I think this may be the ge∣nuine meaning of that Saxon Idol, which by them was called Crodo, which Schedius de D••••s Germanis▪ thinks to be Saturn, and doth otherwise interpret it: when they did expresse the Sun as King of the Planers, and chief Ruler of the world, they painted him sitting on a throne, holding a scepter in his left hand, and a sword in the right; out of the right side of his mouth came out thunder; out of the left, lightning: on his head ••ate an Eagle; under his feet was a Dragon; and round about him sate 12 gods; the Throne, Scepter and Sword may signifie the Majesty and power of the Sun, who by his heat causeth thunder and lightning; the Eagle sheweth the swiftnesse of his motion, and his piercing eye, as discovering all things by his light, his treading on the Dragon may shew, that he by his heat, subdueth the f••rercest creatures, and most pestiferous vapours; the 12. gods may signifie the 12. signes in the Zodiack, or 12. moneths of the year: when they did expresse the heat, light and motion of the Sun, they painted him like a man, holding with both his hands a flaming wheel: when they did represent the martiall courage, and military heat of souldiers, excited in their hearts by the heat of the Sun, they set him out like an armed man, holding a banner in one hand with a rose in it, in the other a pair of scales; on his breast was the picture of a bear, on his target a lion; the field about him full of flowers, by which they signified valour and eloquence, both requisite in a Commander; the arms, bear and lion were to shew the fiercenesse, courage and defence, that is, or ought to be in military men; the rose and flowery field, did re∣present the sweetnesse and delight of eloquence; the scales were to shew, how words should be weighed in the ballance of discretion, before they be uttered: when they expressed how the sun by his heat and influence, stir∣reth up Venereal love in living creatures, they painted him like a woman, for that passion is most impotent in that sex; on her head she wore a mirtle garland, to

shew she is a Queen, and that love should be al∣wayes green, sweet and pleasant as the Myrtle; in one hand she holds the world▪ in the other three golden Ap∣ples, to shew that the world is upheld by love, and so is the riches thereof; the three golden apples also signified the threefold beauty of the Sun, to wit the Morning, Meridian and Evening; in her breast she had a burning torch, to shew both the heat and light of the Sun, and the fire of love which burneth in the breast;

Ardet in ossibus ignis; caco carpitur igne. Vul••us alit venis, est m••llis ••lamma medullas.

Ardet amans Did••, trax••tque per ossa furorem, Virg. when they did expresse the Suns operation upon the Moon, they painted him like a man with long ears, hold∣ing the Moon in his hands, to shew that she receives her light and power from him; his long ears I think did signi∣fie his readinesse to hear the supplications of all men, though never so far distant. These interpreatations, I sup∣pose are most likely to be consonant to the meaning of those, who first devised those Images or Idols, though the Saxon Chroniclers, Albertus, Crantzius, Saxo-Gram∣maticus, Munster, Sch••di••s, and others, do think these Images were erected to the memory of some German Princes or Commanders: but it is unlikely, that the Germans, who were as Tacitus saith, such great ado∣rers of the Sun and Stars, would give that worship to dead mens statues, Caesar lib. 6. de bel. Gal. tells us, that the Germans onely worshipped for gods those which they saw, and received help from, as the sun, Moon, and fire, other gods they never heard of: but of the Europaean Ido∣latries, we have spoken more fully before.

Q. 11. what hath been the chief supporter of all Re∣ligions at all times?

A. The honour,* 1.54 maintenance, and advancement of the Priesthood; for so long as this is in esteem, so long is Religion in request; if they be slighted, Religion also becometh contemptible.* 1.55 Whereupon followeth Atheism, and Anarchy; which wise States considering, have been carefull in all ages to maintain, reverence, & advance the Ministers of Religion; for if there be not power, maintenance, and respect given to the publick Ministers of Stat••, all government and obedience must needs

fail; the like will fall out in the •• Church, if the Priest∣hood be neglected. Therefore among the Iews, we read what large maintenance was allowed to the Priests and Levites; how they were honoured and reverenced by the people; & how the high Priest had no lesse, or rather more honour than the Prince, the one being honoured with a Mitre, as the other with a Crown, and both anointed with precious oil.* 1.56 Among the Gentiles, we find that the Priesthood was in such esteem, that the Prince would be honoured both by the Priests office and name; as we read of Metc••ised••••h King of Sal••m, and Priest of the most High God: Numa was both King and Priest: so was Anius in the Poet▪ Rex Anius, Rex idem hominum Phoe∣bique sacerdos. Augustus and the other Roman Emperors held it no lesse honour to be stiled Ponti••••ces Max••mi, H••gh Priests, than to be called Emperours: For this cause Priests wore Crowns or Garlands, as well as the Emperours. Some were crowned with Bays, as the Priests of Apollo; some with Poplar leaves, as the Priests of Hercules; some with Myrtle; some with Ivy; some with Oaken leaves, &c. All Priests among the Romans,* 1.57 were exempted from Taxes, Wars and secular imployments. The High Priest at Rome, as Dionysius witnesseth l. 2. had in some respects more Priviledge than the Emperour, and was not to give any ac••ount of his actions to people and senate. And Cicero in orat. pr•• domo ad Po••tif••••s▪. doth acknowledge that the whole dig∣nity of the State, the safety, life and liberty of all men: and the Religion of the gods depended from the High Priests. The great King of the Abyssins, at this day will he called Prester, or Priest Iohn▪

though I know some deny this.

Among the Mahume••ans none of the Musal∣mans, or true believers, as they call themselves, must take upon him the title of Lord, but the Calipha, or High Priest onely: and to offer the least wrong to the meanest Priest, is there a heinous and punishable crime. The Priests of Mars, called Salii, among the Romans, were in such honour, that none was admitted to this dignity, but he that was Patricius, or Nobly born. In Ty••us the Priests of Hercules were attired in Purple; and had the next place to the King. In old time among the Germans, none had power to punish offe••ders, but the

Priests. The T••allii honoured none with the Priviledge of a Palace, but the King and Chief Priest. Among the Egyptians none were Priests but Philosophers; and none chosen King, but out of the Priest-hood. Mercu∣ry was called Trismegistus because he bore three great Offices, to wit, of a Philosopher, of a Priest, and of a King. Among the Phoenicians the Priests of the S••n had the honour to wear a long robe of Gold and Purple; and on his head a Crown of Gold beset with Jewels. The ancient Greeks also priviledged their Priests to wear Crowns, whence they were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in Rome the Flamen Dialis or Iupiters Priest, had this honour, that his bare word had the force of an Oath; and his presence was in stead of a Sanctuary, if any guilty per∣son had fled to him, he was free that day from any pu∣nishment. He had power to exercise Consular authority, and to wear Consular garments; and whereas none had the Honour to ascend the Capitol in a Sedan or Litter, save onely the Pontise•• and Priests, we see in what reve∣rend esteem they were in old Rome▪ and no lesse ho∣nour, but rather more, the Priests and Bishops of mo∣dern Rome have received from Christian Princes. Among the Iews we find that Eli and Samuel were both Priests and Judges: the Levites were as Justices, and by their word used to end all strife, Deut. 21. in Davids time 6000 of the Levites were Judges: and after the capti∣vity some of the Priests were Kings of Iud••, 1. Chrom, 23. in the Christian Church, we see how at all times the Clergy hath been honoured; in Scripture they are called Fathers, Embassadours, Friends of God, Men of God, Prophets, Angels, &c. Tertullian L. de poeniten. shews, that in the Primitive Church Penitents used to fall down at the feer of their Priests; and some write, that they used to kisse their feet. In what esteem the Bishops of Italy, France. Germany, and Spain are now in, and in England have been in; is known to all that read the Histories of these Places. In Moscovia, the Bishops not onely are endowed with rich Revenues, but also with great honours and priviledges, and use to ride in rich ap∣parrell, and in great state and magnificence. What re∣spect the Great Turk giveth to his Mufti, or High Priest, and in what esteem he hath the Christian Patriarch of

Constantinople, is not unknown to those that have lived there▪ or read the History. In a word Religion flourisheth and fadeth with the Priests & Ministers thereof; it riseth and falleth, floweth and ebbeth as they do; and with Hip∣pocrates Twins, they live and die together; so long as the G••ntile Priests had any maintenance and respect left them, so long their superstition continued in the Empire, even under Christian Emperors; but as soon as Theodo∣sius took away their maintenance, Gentilisme presently vanished, and went out like the snuff of a Candle, the tallow or oil being spent.

Q. 12. What Religion is most excellent and to be pre∣ferred above all others?

A. The Christian Religion; which may be proved: first from the excellent doctrines it teacheth,* 1.58 as that there is a God, that he is but one, most perfect, infinite, eter∣nall, omniscient, omnipotent, absolutely good, the au∣thour of all things, except sin, which in a manner is no∣thing;* 1.59 the Governour of the world, and of every particu∣lar thing in it; that Jesus Christ the son of God died for our sins, and rose again for our justification, &c. 2. From the reward it promiseth, which is not temporall happi∣ness promised by Moses to the Iews in this life; not sen∣sual and beastly pleasures, promised by the Gentile-Priests to their people, in their Elysium; & by Mahomet to his fol∣lowers in his fools Paradise; but eternal, spiritual, imma∣culate, and Heavenly felicity, in the full and perpetual fruition of God, in whose presence is the fulnesse of joy, and at his right hand are pleasures for evermore; such as the eye hath not seen, nor the ear heard, and cannot en∣ter into the mind of man. 3. From teaching the faith of the Resurrection, which none of the Gentiles did believe, and not many among the Iews, for the Saduces denyed it; onely Christianity believes it, being assured, th••t he, who by his power made the great world of nothing, is a∣ble to remake the little world of something; neither can that which is possible to nature, prove impossible to the a••thour of nature: for if the one can produce out of a small seed a great tree, with leaves, bark, and boug••s: or a butterfly out of a worm, or the beautifull feathered Peacock out of a mis-shapen egge: cannot the Al∣mighty out of dust raise our bodies, who first out

of dust made them? 4. No Religion doth teach how God should be worshipped sincerely and purely, but Christianity, for other▪ Religions consist most in sa∣crifices, not of beasts and birds onely, but of men also: likewise in multitudes of unnecessary ceremonies, where∣as the Christian Religion th••weth, that God is a spirit, and will be worshipped in spirit and truth: That out∣ward Ceremonies are but beggerly rudiments: That he will have mercy and no•• sacrifice: That th•• sacrifice of God is a broken and contrite heart: That he is better pleased with the circumcision of our fleshly lusts, than of our flesh, with the mortification of the body of sin, than of the body of nature. He ca••eth not the flesh of Bulls, nor drinks the blood of Goats, but we must offer to him thanksgiving, and must pay 〈◊〉〈◊〉 vows. The best keeping of his Sabbath, is rather to forbear the work•• of sin, than the works of of our hands: and to wash our hearts in innocency, rather than our hands in water. The service he expects from us, is the presenting of our bodies ••li∣ving sacrifice and holy, which is our reasonable service. No Religion like this doth teach us the true object of our faith and hope, which is God: of our charity, which is our neighbour: of temperance, which is our selves: of obedience, which is the Law: of prayer, which is the Kingdome of Heaven, and the righteousnesse thereof in the first place; and then things concerning our worldly affairs in the second place: no Religion but this, teacheth us to deny our selves, to forgive our enemies, to pray for our persecutors, to do good to those who hurt us, to forget and forgive all injuries, and to leave vengeance to God, who will repay: no Religion like this, teacheth the con∣jugal chastity that ought to be between one man and one wife; for other religions permit either plurality of wives, or divorces upon light occasions, or fornication amongst young people unmarried; Crede mihi, non est flagitium adolescentem scortari, Terent▪ or that which is worse, and not to be named: but Christianity forbids unchast talk, immodest looks, and even unclean thoughts. Other Re∣ligions forbid perjury, this swearing at all, except be∣fore a Judge to vindicate the truth. No Religion doth so much urge the mutual justice or duties, that ought to be between masters and servants, parents and children,

Princes and people, and between man and man; all these, oppression, extortion, usury, bribes, sacriledge, &c. are forbid even all kind of covetousnesse and immoderate care, but to cast ou•• care upon God, to depend on his pro∣vidence, to use this world, as if we used it not, to cast ou•• bread upon the Waters, to make us friends of our unrighte∣ous M••nmon, to be content with food and raiment, to have our conversation in heaven, & to seek the things that are a∣bove to lay up our treasures in heaven; where neither ••oth can spoil, nor thi••ves break through and steal. 5. The excel∣lency of Christianity may be proved from the multitude of witnesses, or martyrs, and Confessors, who have not on∣ly forsaken father and mother, lands and possessions, and whatsoever else was dear to them, but likewise their lives, (and that with all chearfulnesse) for the name of Christ: and which is most strange, in the midst of flames and o∣ther torments, they did sing and rejoyce, and account it no small 〈◊〉〈◊〉 & happines, to suffer for Christ, being fully per∣swaded that the afflictions of this l••fe were not worthy of the glory that should be revealed; and that after they had fought the good fight, and finished their course, a Crown of righteousnesse was laid up for them. 6. The excellency of the author commends Christianity above all other re∣ligions, which have been delivered by men onely, and those sinfull men too; as Moses, ••ycurgus, Minos, Solon, Numa, and Mahomet, &c. But the author of Chri∣stianity was both God and man, whose humane nature was without spot or sin original, and actuall; for though he became sin for us, yet he knew no sin, there was no guile sound in his mouth; he had done no violence, he was oppressed and afflicted, yet opened he not his mogth, but was brought as a lamb to the slaughter, and as a sheep be∣fore his shiarers was dumb, &c. Isa. 53. his very ene∣mies could not accuse him of sin▪ he prayed for those that crucified him, and died for his enemies, he was obe∣dient to his father, even to the death of the Crosse; he did not lay heavy burthens upon other mens shoulders, which he did not touch himself; but as well by practise, as by precept, he hath gone before us in all holy duties; and as he died for sinners, so he rose again for them the third day, ascended into Heaven where he now sits at the right hand of his father, and will come again to judge the

quick and the dead. He is the true Messias, who in the fulnesse of time came, upon the accomplishing of Dani∣els seventy weeks, not long before the destruction of Ie∣rusalem, as was foretold by the Prophets; by whose pre∣sence the glory of the second Temple far exceeded the glory of the first, though in all things else inferiour to it. He is the true Shil••, at whose coming the Scepter depar∣ted from Iuda; and as it was foretold, that he should come of David, be born in Bethlehem? have a Virgin for his mother, preach in Gali••ce, and heal all manner of infir∣mities, and should reign over the Gentiles, so these things came to passe. 7. Never was there any Religion propaga∣ted through the world, in that wonderful manner, as this was, if we consider either the authours that spread it, who were illiterate f••sher-men, and yet could on a sudden speak all languages, or the manner how it was spread, without either violence, or eloquence; whereas Mahu∣metanisme, and other religions have been forced upon men by the Sword, Christianity was propagated by weak∣nesse, sufferings, humility, patience, plainnesse, and work∣ing of miracles; the suddennesse also of its propagation, the great opposition it had, by the Potentates of the world; whom notwithstanding these fisher-men conquer∣ed: the largenesse of this religions extent, as being spread over the four parts of the habitable earth: I say, all these being considered mus•• needs shew us what preheminence this religion hath above all others, the course whereof could not be retarded either by the force, policy, or cru∣elty of Tyrants, who exposed Christians to a thousand sorts of torments, yet in spite of all opposition, it went like a mighty torrent through the world, and like the Palm, the more it was suppressed, the more it flourished•• Per tela, per ignes, ab ipso ducit opes, animumque ferr••: What religion could ever name such Martyrs, either 〈◊〉〈◊〉 number or constancy, as the Christian can? To be brief, how far truth exceedeth error, one God, multipli∣city of Gods; his sincere and pure worship, the idolatry of worshipping evil Spirits, Starres, dead Men, bru•••• beasts, yea, meere accidents and phansies; and ho•• far divine power exceedeth all humane power, so far doth Christianity exceed Gentilisme. Again, how much Christ exceedeth Moses; and the Gospel the Law; and

how far the precept of patience and meeknesse taught by Christ, exceedeth the precept of revenge delivered by Moses; how far Baptisme excelleth Circumcision, and the Lords Supper, the Iewish Passeover, the true propi∣tiatory sacrifice of Christs body, all the sacrifices of beasts and birds, how far the easie yoke of Christ is lighter than the heavy burthens of Moses: and the true Messiah already come, exceeds the Iews supposed Messiah yet ex∣pected: so far doth the Christian religion excell the Iew∣ish superstition, Lastly, how far Iesus in respect of his humane nature exceedeth Mahomet; the one being conceived of the holy Ghost, and born of a Virgin; the other b••ing conceived and born, after the manner of o∣ther men; the one being without sin, the other a thief and robber: the one teaching love, peace and patience; the other hatred, war and revenge: the one cur••ing mens lust, by Monogamy; the other letting loose the reins to un∣cleannes by Poligamy: The one planting Religion in the soul, the other in outward Ceremonies of the body: The one permitting the moderate use of all Gods creatures, the other prohibiting Wine, and Swines-flesh: The one commanding all men to search the Scriptures; the ••∣ther prohibiting the vulgar to read the Alcoran, or to translate it into other tongues out of the Arabick: the one working by miracles; the other onely by cheating tricks: The one propagating Religion by suffering, pa∣tience, and humility; the other by cruelty, oppression, and tyranny: The one choosing for his followers, inno∣cent and holy men, such as followed their trade of fish∣ing; the other wicked and profane persons, whose trade consisted in thieving, robbing, and murthering: The one teaching sound and wholsome Doctrine; the other ridiculo••s and favourlesse fables in his Alcoran: I say, how far in all these things the man Christ Jesus (not to speak of his Divinity) did exceed Mahomet: so far doth Christianity excel Mahumetanism. And thus have I with as much brevity as I could, taken and given a view of all known Religions, and have set down what use is to be made thereof; and withal have shewed the excellency of Christianity above all other professions in the world:* 1.60 God grant that as it is the best of all Religions, so we of this Land may prove the best of all the professors there∣of,

learning to deny our selves, to take up the Crosse of Christ, and follow him in meeknesse, patience, humili∣ty, justice, sobriety, holinesse, love, and all other ver∣tues, wherein the life of Religion consisteth; laying aside self-interest, idle quarrels, needlesse debates, un∣profitable questions in points of Religion, but let us maintain the Unity of the Spirit in the bond of love, and know that Religion is not in words, but in works; not in opinions, but in assurance: not in speculation, but in practice. Pure Religion and undefiled before God is, to visit 〈◊〉〈◊〉 Fatherlesse and widows &c. to do good and to communicate; for with such Sacrifice God is well plea∣sed, that not the bearers of the Law, but the doers shall be justified; that not they that cry Lord, Lord, shall en∣ter into heaven, but they who do the will of our Father; that without peace and holinesse no man shall see the Lord, that they who seed the hung••y, and cloath the naked, &c. shall inherit the Kingdome prepared for them from the beginning of the world: And God grant that we may run the wayes of Gods Commandements, walk in love, tread in the paths of righteousnesse, ••ight the good fight, run the race set before us, with patience, looking unto Iesus the Authour and Finisher of our faith; that having fi∣nished our course, and wrought out our salvation with 〈◊〉〈◊〉 and trembling, may at last receive the Crown of righ∣teousnesse. In the mean while, let us not forget our Sa∣viours Legacy; which is, Love one another, and my peace I leave with you; Are we not all the members of one body, the sheep of one fold, the children of one Fa∣ther? Do we not all eat of the same bread, drink of the same cup, live by the same Spirit, hope for the same inheritance? are we not all washed with the same Bap∣tisme, and redeemed by the same saviour? why then should we not be of the same heart, and mind with the Apostles? why is there such strugling in the womb of Rebecca, such a noise of hammers in building Christs mysticall Temple; such clashing of arms under the Prince of peace; is this Christianity? Alas, we are Ma∣hu••etanes or Gentiles in practise, and Christians in name. Now the God of peace, that brought again our Lord Iesus from the dead, give us the peace of God that passeth all understanding; that we may all think and do

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the same thing. That as there is but one shepherd, so the••e may be but one sheepfold. The Church of God is a lit∣tle flock, beset with many Wolves; of Iews, Turks, Pagans, Atheists; why then should we not be carefull to preserve peace, love, and unity among our selves, the onely thing to make us formidable to our enemies? Con∣cordia res parvae crescunt. A bundle of Arrows cannot be broken, except they be separated and disjoyned; nor could the horse tail be plucked off (as Sertorius shewed his Romans) so long as the hairs were twisted together▪ as hard a matter it will be to overcome us, so long as we are united in love, but let this band be broken, and we are a prey to every enemy: imbelles damae quid nisi praeda sumus. If we will needs fight▪ let us buckle with our profest and common enemies, with the Devil, the world and the Fl••sh, with Principalites, and Powers; with spirituall darknesse, and chiefly with our selves: Nec tonge scilicet hostes quaerendi nobis, circumstant undi{que} muros. We have a Trojan horse, full of armed enemies in the Ci∣tadel of our hearts; we have Iebusites within us, which we may subjugate, but can never exterminate; and such is our condition, that we are pestered with enemies, whom we can neither fly from, nor put to flight; Nec fugere pos∣sumus nec sugare. If we did exercise our selves oftner in this spiritual Militia, we should not quarrel so much as we do, nor raise such tragedies every where in the Church of Christ, about controversies & opinions quarrelling about the shell of Religion, being carelesse what become of the kernel. With Martha we busie our selves about many things, but neglect that Vnum necessarium: playing Philosophers in our disputes, but Epicures in our lives. I wil end in the words of Lactantius, Instit. 6. c. 1. & 2. Inne∣centiam s••lam 〈◊〉〈◊〉 quis obtulerit Deo, satis pie, religioseque litavit, He is the most religious man, who offers to God the best gi••t, which is innocency. For Christian Religion consisteth not in words, but in gifts and sacrifices; our gifts are perpetual, our sacrifices but temporary; our gifts are sincere hearts, our sacrifices are praises and thanksgivings. No Religion can be true, but what is grounded on goodnesse and justice.

FINIS.

Notes

• * 1.1

  Religion, the ground of go∣vernment and greatnesse.
• * 1.2

  The Foundation of all Common-wealths.
• * 1.3

  Religion, most requisite in Princes and Go∣verners, they should be care∣full of it.
• * 1.4

  But one Religi∣on to be allowed publickly▪
• * 1.5

  Different Reli∣gions how and when to be tole∣rated.
• * 1.6

  Princes must not dissemble in Religion.
• * 1.7

  Dissimulation in Religion re∣jected.
• * 1.8

  False religions why blessed, and the contemners punished.
• * 1.9

  Ceremonies in Religion.
• * 1.10

  Mixed Reli∣gions.
• * 1.11

  Idolatry con∣demned.
• * 1.12

  Gentiles, wor∣shipped the Sun, under di∣vers names and shapes.
• * 1.13

  Their Religion most consonant to natural rea∣son.
• * 1.14

  Sun, the Gen∣tiles chief and onely God.
• * 1.15

  Apollo, the Sun.
• * 1.16

  Mars, the Sun
• * 1.17

  Adonis, the sun.
• * 1.18

  Atys, the sun.
• * 1.19

  Priapius, the sunne.
• * 1.20

  Liber, the sun.
• * 1.21

  Apis, the sun.
• * 1.22

  Moloch, the sun
• * 1.23

  Abraxas, the sun.
• * 1.24

  Mithra, the sun
• * 1.25

  Iupiter, the sun
• * 1.26

  Mercury, the sun.
• * 1.27

  Bel, &c. the sun.
• * 1.28

  Belenus, the sun
• * 1.29

  Hercules, the same with the sun.
• * 1.30

  Pan, the sun.
• * 1.31

  Polyphemus, the sun.
• * 1.32

  Endymion, the sun.
• * 1.33

  Ianus, the sun.
• * 1.34

  Minerva, the sun.
• * 1.35

  Pallas, the sun.
• * 1.36

  Vulcan, the sun
• * 1.37

  Nemesis, the sun.
• * 1.38

  Tithonus, the sun,
• * 1.39

  Venus, the sun.
• * 1.40

  Moon, the same Lumina∣ry with the sun
• * 1.41

  Moon, her pro∣perties.
• * 1.42

  Pluto, the sun.
• * 1.43

  Prosepina, the sun.
• * 1.44

  Charon, the sun
• * 1.45

  Cerberus, the sun.
• * 1.46

  Gentiles, acknowledge but one Deity.
• * 1.47

  Gentiles, their superstitious fear.
• * 1.48

  Gentiles, their Deities under divers names.
• * 1.49

  Gentiles ac∣knowledged one God.
• * 1.50

  Gentiles ac∣knowledged•• Trinity.
• * 1.51

  Superstitious Sun-worship.
• * 1.52

  colours of the Sun worn.
• * 1.53

  Sun, how pain∣ted and wor∣shipped by the Northern Na∣tions.
• * 1.54

  Religion how supported.
• * 1.55

  Priests their dignity and necessity.
• * 1.56

  Dignity of Priests among the Greeks.
• * 1.57

  Dignity of Priests among the Romans, &c.
• * 1.58

  Religion which is best.
• * 1.59

  Christianity, its excellency.
• * 1.60

  Christian 〈◊〉〈◊〉 urged.