Great is Diana of the Ephesians, or, The original of idolatry together with the politick institution of the gentiles sacrifices. Blount, Charles, 1654-1693. 1680 Approx. 69 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A28435 Wing B3303 ESTC R11068 12331057 ocm 12331057 59675 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28435) Transcribed from: (Early English Books Online ; image set 59675) Images scanned from microfilm: (Early English books, 1641-1700 ; 168:8) Great is Diana of the Ephesians, or, The original of idolatry together with the politick institution of the gentiles sacrifices. Blount, Charles, 1654-1693. [9], 46 p. [s.n.], London : 1680. Written by Charles Blount. Cf. NUC pre-1956. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Idols and images -- Worship. 2003-04 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2004-11 Andrew Kuster Sampled and proofread 2004-11 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Great is DIANA OF THE EPHESIANS : OR , The Original of IDOLATRY , Together with the Politick Institution OF THE Gentiles Sacrifices . Cum sis ipse nocens moritur cur victima pro te ? Stultitia est morte alterius sperare salutem . London , Printed in the year 1680. THE PREFACE . SElf-love , which like Fire covets to resolve all things into it self , makes men they care not what Villany or what Impiety they act , so it may but conduce to their own advantage . And from hence it was , that the Heathens turned Religion into a Trade , wherein the most gainful was their Sacrifices : mendicantes vicatim Deos ducunt ; a God was then as fit an object for Charity , as now a broken Arm , or a wooden Leg : nor did they consider their Gods any otherwise , than for their own Interest . Now as Musick hath that Sympathetick power , to heighten that Passion which is most predominant in mens Natures , whether of Mirth or Melancholy ; so likewise Religion if it meets with good Nature , it makes it better , but if with bad Nature , it makes it worse : not that true Religion is here to be blamed , but only those ill constitutions , wherein the most Sacred Instructions turn sower . Obdurate hearts are ever most subject to Atheism , whereas softer Natures are ever more inclined to Superstition ; in which latter , Devotion is ever more prevalent than Judgment : for as Philosophy applies it self to Reason , so doth Religion to ` Passion ; and therefore none are so successful , as those Fanatical sellers of words , who are most quarrelsom with their Pulpits : whereby they have a double advantage ; first , they appear more zealous to the World ; and secondly , the Nonsense they deliver is not so easily discerned by the credulous multitude , who are ever ravished with the Tone and Noise , and praise not the Lord but through the Nose . The Immortal God is of too sublime a Nature , to be comprehended by us Mortals ; wherefore no men are so great Atheists , as those who make a livelihood by telling Lyes of his most Sacred Majesty : converso in precium Deo. How many Religions are there in the World , which ( though of contrary Principles to one another ) yet all pretend themselves derived from one and the same Infinite Being ! Therefore he who would be of the most excellent Faith , must try all , and then ( as St. Paul advises ) hold fast that which is best . He should do by the several Religions , as Potamon of Alexandria did by the many Sects of Philosophy , elect what was good out of each , and relinquish the bad . Now most Religions ( excepting ours ) being tainted with the Interest of the Clergy , he must examine and consider them accordingly : For if a Porter should come and tell me , he had brought me such a Letter from my Father , and the first part of the Letter should teach Obedience to Parents , but the latter part of it should command me to give the said Porter half my Estate ; in this case I should ( notwithstanding the testimony of his brother Porters ) without some further demonstration , believe the Letter a counterfeit ; as also that the first part of it , which taught Obedience , was only to make way for the second and principal clause , viz. the giving the Porter money . Now most of the Heathen Priests were such Proters , and their Arcana Divinitatis but ridiculous Nothings , wherewith they deluded the Vulgar . As I have heard of a Country-Alehouse-keeper , who being a crafty Knave , devised this trick to get a ready vent for his Liquor : He gave out a report at several Market-Towns that he had taken a monstrous Beast in such a Wood ; whereupon many Country-people flock'd into see this wonderful Beast , which out of policy he kept in the dark corner of a Room , withall advising the people not to approach too near him , for fear of danger : but this not satisfying the curiosity of one of the Clowns , who had drank higher than the rest , he runs into this Monster , unties him , and brings him out into the light ; where this Creature ( which had occasion'd so many lyes , quarrels and disputes about the Nature of him , whilst he remain'd in the dark ) proved after all , to be nothing but a little Cur-dog in a Doublet : Partusiunt montes , nascetur ridiculus mus . However , the man had his design in selling off his Liquor . Such were the mysteries of the ancient Heathenish Religions , and what I have here written concerns them only : for when Christ came into the World , he deliver'd a Doctrine so pious , just , and necessary , that ( even in its Infancy ) its own merits supported it , without the assistance of Princes or Grandees . What is more reasonable than to forbear those Lusts which will ruine us both here and hereafter ? or who but a mad-man would condemn that Law for unjust , which prohibits him from murdering himself ? and Christ doth no more . Now if the Law be good , what must the Law-giver be ? for such as the Fruit is , such must the Tree be also . Some have even among the He athens been reported to have wrought Miracles , as Apollonius Tyanaeus ; others have deliver'd good Doctrines , as Plato , Seneca , Epictetus , &c. but what one man ever did both to that persection , as Christ did ? Many in all Religions have dyed to justifie their Opinions ; but who like the Primitive Christians , ever dyed to justifie the truth of Miracles , which they beheld with their own eyes ? But this is unnecessary , for that I write not to Heathens , but Christians . The general decay of Piety , hath in most Religions what soever proceeded from the exemplary viciousness of their Clergy ; ( though perhaps less in ours , than in others ; for I am unwilling to raise an unjust outery against a good Air , because some few debauch'd persons dye in it . ) Should a Physician prohibit all Mankind from Wine , as poysonous , and presently he himself should drink some , I had reason to question the truth of his former opinion , and should have cause to believe , that he coveted to monopolize the best Wines for himself . What Heathen Priests could with any confidence prohibit Murther , when they themselves did safrequently sacrifice poor innocent men in their Temples ? with what justice could that Priest who assisted at the Rape of Paulina in the Temple of Apis , proscribe Adulteries or Rapes ? If Shepherds go themselves astray , How should their Sheep ere find the way ? If he that Teaches , is to Learn , How should the Scholar truth discern ? Vale. The Original of IDOLATRY , Together with the Politick Institution OF THE Gentiles Sacrifices . The Proem . A Discourse concerning Heathen Religions in general , were certainly a vast undertaking , and vain ; it being too immense a labour for any one man , either by reading , sufficiently to comprehend the Ancient Idolatry , or by Travel through both the Indies to discern that of this Age. Nor would it be less vain , if possible to be attain'd : For all Superstitions are to the people but like several Sports to Children , which varying in their several Seasons , yield them pretty entertainment for the time , and when grown out of request , deserve no further consideration , but are still supplanted by new ones to the same purpose . Therefore to abbreviate my undertaking , after having touched a little upon the Original of Idolatry , I do in the rest of this discourse confine my self to one part of their Superstition , viz. their Sacrifices , and more especially their Sanguinary ones , as being the most horrid and bruitish of all others : Also in them I observe only their seeming Rational and Politick Fundamentals , without mentioning the Sacerdotal particulars in the celebration of their fantastical Ceremonies ; which are innumerable , though in effect but like the Ribbons on a Hobby-horse . Now if any Hypocrite to glorifie his own zeal , should pretend that a discourse of this nature does through the Heathen Sacrifices , reproach those of Moses , which resembled them but in outward appearance , he must receive himself from that error , if he rightly apprehends the difference : For the one justifies his Institutions as directed to the true God , and ordain'd as Typical by his appointment ; whereas the other ( viz. those of the Heathen ) had neither of these Qualifications , and therefore no more ought to be spared for their resemblance to those of the Jews , than a Criminal ought to be pardoned for wearing the same coloured Garments with the Judge . Moreover , for the further justification of this Treatise , I have the Holy Scriptures for my President , wherein we may often find recorded the Idolatry of the Ancient Heathens , viz. of such as sacrificed to Baal , and offer'd up Cakes to the Queen of Heaven : Therefore all further Apologies I shall decline , as unnecessary in so brief a Narrative . Sect. I. Before Religion , that is to say , Sacrifices , Rites , Ceremonies , pretended Revelations , and the like , were invented amongst the Heathens , there was no worship of God but in a rational way , whereof the Philosophers pretending to be Masters , did to this end , not only teach Virtue and Piety , but were also themselves great examples of it in their Lives and Conversations ; whom the People chiefly follow'd , till they were seduced by their crafty and covetous Sacerdotal Order ; who , instead of the said Virtue and Piety , introduced Fables and Fictions of their own coining ; perswading the Vulgar , that as men could not by any natural abilities of their own , know the best manner of serving God , so it was necessary that He should reveal the same to his Priests in some extraordinary manner , for the better instruction of the People . Whereupon pretermitting the Doctrines of Piety and Goodness for the most part , they introduced a Religious worship of their own moulding , which amused and suspended mens minds in great part , and at last made the people relie so much upon them , that they neglected their proper duties , consisting chiefly in the Sacrifices , Expiations , and Lustrations of their Priests ; who finding they got more by the sins and ignorance of the common people , than by their virtue and knowledge , made divers things sins which otherwise were but indifferent , especially those things which mens natures could with the most difficulty resist : which observation produced this ingenious Copy of Verses from a Modern Author , no less eminent for his Wit , than for his Quality . Oh wearisom condition of Humanity ! Born under one Law , to another bound : Vainly begot , and yet forbidden vanity , Created sick , commanded to be sound . What meaneth Nature by these divers Laws ? Passion and Reason self-division cause . Is it the mark or majesty of Power To make offences that it may forgive ? Nature her self , doth her own self deslower , To hate those Errors she her self doth give : For how should man think that he may not do , If Nature did not fail and punish too ? Tyrant to others , to her self unjust , Only commands things difficult and hard : Forbids us all things which it knows is Lust , Makes easie pains , unpossible reward . If Nature did not take delight in blood , She would have made more easie way to good . We that are bound by vows and by promotion , With pomp of Holy Sacrifice and Rites , To teach belief in good and still devotion , To preach of Heavens wonders , and delights ; Yet when each of us in his own Heart looks , He finds the God there unlike his Books . They forbad some meats as unclean , which yet were wholsom ; commanding others to be used , which yet must be offer'd or sacrificed , that so they might have their parts ; allotting some days to labour , and others to idleness : of all which , and many more conspicuous in pomp and ceremony , they constituted themselves the Patrons and Procurers . To whom no men were so odious as your incredulous honest men ; for if a man were incredulous and vicious , that was the greater honour to the credulous party ; or if a man were credulous and vicious , that did not any more reflect upon their Religion , than one man's being hang'd for dishonesty , scandalizes a Government ; besides they might pretend his Faith was never sincere . But he that led an honest virtuous life , without any Faith for their Supersticions , he was the only person odious unto them , as a person that demonstrated unto the World how unnecessary the Priests and their Doctrines were to the propagation of Virtue . The Philosophers had their extravagancies in Natural , but they all agreed in Moral Philosophy ; nor was Virtue any where better delineated , than by those ancient Philosophers , Plato , Aristotle , Seneca , Plutarch , Epictetus , &c. in so much that Hyerophantae , or Teachers of Holy Doctrine , was a name anciently and primitively given to Philosophers . Sit pura mente colendus : A pure undefiled Spirit is the only Sacrifice which Philosophy commands them to offer unto God. But as that taught the knowledge of God in his works , and a rational way to serve him , so the Doctrines of their Priests introduced not only impertinent , but also absurd and impious Tenents concerning God and Religion , withdrawing them as well from the use of their Reason , as from the study of Truth : not allowing them any knowledge of God , or Religious worship , but what themselves taught . Nay they betray'd the people into the Adoration of many Gods , because thereby they acquired to themselves much greater advantages by adoring many Deities , and introducing several worships of them , than they could have expected from the single worship of one supreme God. All which serves but to confirm the verity of that Epigram , Vt melius possis fallere , sume togam ; This Sacerdotal villany was well known to Diogenes , as we may learn from the Answer he made to the Priest who came to convert him to be of his Order , in hopes of Elizium : Wilt thou ( saith Diogenes ) have me to believe that these famous men Agesilaus and Epimanondas shall be miserable , and that thou who art but an Ass , and doest nothing of any worth , shalt be happy only because thou art a Priest ? So contemptible was their profession in that wise man's opinion . But of this more hereafter . II. The Primitive Institution of Idolatry receiv'd its Birth from Princes , at whose charge it was afterwards Educated by Ecclesiasticks ; the one made the Idol , and the other ordain'd the worship of it . And this we may learn from the Book of the Wisdom of Solomon , wherein it is said , That the Father made the Image of the deceased Son , and the Son of the dead Father . Thus Ninus after the death of his Father Nimrod , worshipp'd him by the name of Bel , or Belus , which in the Punick Tongue signifies God : ( From whence I conceive that errour of many Historians does proceed , who hearing of a Nimrod that after his death was adored by the name of Belus , presently misapprehended them to be two several persons , who were really but one under two several names : And therefore we see Africanus begins his Chronicle with Belus . ) Now the use of this Adoration was to breed a veneration in the common people , not only for the Prince deceased , but likewise for all his Posterity , as men of the Jupitrean Race . This Idol being therefore at first worshipp'd only in commemoration of some Hero , or gallant person , as his Effigies , grew in time to be by Posterity revered as a God ; and as his courage or prudence in his life-time , was conducive to the grandeur and glory of his Subjects , so they thought being dead , he was no less able to assist them : with which expectation they paid frequent Vows , Prayers and Sacrifices unto him , such as were ordain'd by their Priests . III. Now Idolatry being thus instituted by the Civil power , the Ecclesiastick was left to build upon that foundation , which presented them with a fit opportunity to introduce those Rites and Ceremonies , as might render them necessary in the performance of the same . For as men who drink Healths , do it more for love of the Liquor , than for love of the party whose Health they drink ; so did the Heathen Clergy , under pretence of wishing well to others , enrich and advantage themselves : They not being like the Pastors of the Christian Church , who ( according to Christ's Rule ) ought to be like Sheep amongst Wolves ; whereas the others were rather like Wolves among Sheep . Therefore we see with how great malice and violence they persecuted all such as opposed their impious Doctrines , when poor Socrates could not escape with his life , only because he preach'd up the belief of one supreme God : From whence we may observe , that as pity is less culpable than malice , so in Superstition is incredulity less mischievous than credulity ; the incredulous only pitying the credulous , whereas the credulous always envy the incredulous . IV. Now whenever these Priests wanted wit to delude the Vulgar , with ambiguous Answers of their own inventions , they repair'd to the Temples of their Gods , and there lay all that Night ; telling the people at their return , how being half asleep and half awake , their God spake and reveal'd such and such things , which they were commanded again to deliver unto the people for their satisfaction , when any business of importance occurr'd in the Commonwealth ; speaking therein many times not so much their own sense , as the sense of the Magistrate , where there was occasion to abuse the people into any belief , that might relate to some publick good : in all which cases the Magistrate seem'd first to believe them . Also they had certain Books , which with much solemnity were consulted upon emergent occasions ; such were the Apollinis Libri , as also the Sybillina Oracula , which Tarquinius bought at so high a rate , and afterwards depositing them in the Temple of Jupiter Capitolinus , might perhaps be there burnt together with the said Temple in Scylla's time . The Hetrusci had likewise their Books of natural predictions call'd Hauruspicini , Fulgurales , & Rituales ; as also the Romans had theirs call'd Augurales Libri , wherein was contain'd most of their Religious worship . V. The first Idolatry is thought to have come from Aegypt , and that the Aegyptians in all probability began their Religious worship from the Sun , or at least from the whole Machine of Heaven . The next to the Aegyptians were the Hetrusci , who proved their Doctrine by Antiquity and Universality , as also by Predictious . But the most ancient Religion next to the Aegyptian and Hetruscan , was that of the Druyds , who were heretofore the Priests of France , Germany , and some parts of England . The School of these Druyds flourish'd within less than one hundred years after the Phoenicians ; and were destroyed , together with their Religious worship , by the Emperor Tiberius . These Druyds ( besides some Opinions they held in common with the other Gentiles , concerning worship due to the Heavens , Planets , and Stars ) took certain observations from Oaks , Galls , and Misletow , for their prognostication of the ensuing year . The Bardi were a distinct Colledge in England from the Druyds ; they had little of the Philosopher or Vaticinator in them . The Brachmans were ancient Philosophers and Priests in the Indies , and continue so to this day ; they hold the Transmigration of Souls with Pythagoras , which Opinion ( as both Apian and Clemens affirm ) he took from the Jews , and was therefore ( say they ) circumcised after their manner . The Gymnosophists were an ancient Sect of Philosophy and Divinity amongst the Aethiopians . The Persians following Zoroaster , acknowledged duplex principium as the Aegyptians did ; worshipping the Sun above , and the Fire beneath : They had anciently their Wise men , or Magi . The Thracians communicated many of their Rites and Ceremonies to the Grecians . The Scythians and Getes had certain Priests and Philosophers instituted according to the manner of Zamolxis ; who travelling into Aegypt , brought home with him some of their Doctrines and Ceremonies . The ancient Roman Priests took many of their Laws and Ceremonies from the Hetrosci . The Germans and Celtes had their Priests which were called Semnothei . The Goths had their Priests call'd Parabuscei . And the Africans their Philosophers and Priests call'd Athantrei , Lybici , & Hispani . Now in all these several Sects there were not any two that agreed exactly in their Doctrines , although the fundamental design of all was the same , viz. the sharing of the Sheep ; about which they did frequently quarrel with one another , in so much that one of the Ancients said , He would avoid all controverted points , until the Priests were agreed amongst themselves . VI. There is nothing does more endanger Religion , than Oblivion : therefore so long as Jupiter was preach'd up at all , they did not much concern themselves under what several Names , or several kinds of Adoration they worshipp'd him ; such kind of disputes being but like a quarrel between little Children , who having got one Joynted-Baby amongst them , fall together by the ears about the naming and dressing of it . For Heresies in Religion , are but like Ivy-Trees , which though at first they rend and cleave the Walls whereunto they grow , yet afterwards serve to uphold and support the same . Also the Magistrates did frequently connive at such Heresies , because they found the Authority of Religion so prevalent in mens minds , that their Clergy when well united among themselves , did oftentimes contest with the Secular power ; which grew so dangerous , that they were contented to wink at the many divisions and absurdities amongst them : ne Sacra plus possent , quam Leges . The chief and most eminent Office amongst the Romans , was that of the Augurs : the veneration and honour given unto them was so great , that they were look'd upon not only as the Gods Interpreters , but also as Messengers and Agents betwixt them and mankind . Besides , they were ever advanced to the Senate , and the rather , as is conceiv'd , because from the first foundation of Rome , until the change of the Government , Kings were Augurs , as not thinking it safe to disjoyn from the Regal power a discipline so full of Authority , as was that of an Augur : who were so highly esteem'd among the Ancients , that no Magistrate was chosen , nor business of importance done , till they were first consulted : Those who to Empire by dark paths aspire , Still plead a Call to what they most desire . Thus Romulus and Numa could receive their Scepters only from the Augurs hands , as Titus Livy informs us . VII . The Heathen Priests thinking it dangerous to teach any way to God which men might go by themselves , without further guiding and directing , ( like Musicians who are unwilling to learn their Scholars to play by Notes , lest they might grow able to improve themselves without a Master ) did not as our Christian Pastors do , furnish the people with a record of their Gods commands , whereby they might walk themselves without any other assistance ; but on the contrary they instituted Lustrations , Expiations , and the like , which none but themselves could execute , and all was only to render the Clergy absolutely necessary to the people . The Original of Sacrifices seems to be as ancient as Religion it self : for no sooner had men found out that there was a God , but Priests stept up and said , that this God had taught them in what manner he would be worshipp'd . As Religion therefore seems to have began most anciently in the Eastern parts , or as some will have it in Aegypt ; so did Sacrifices , which from thence were propagated to Greece , Italy , and other remoter parts . The number of Sacrifices ( says a learned Author ) were among the Aegyptians reckon'd to be 666 , which without all question were multiplied by the Priests of several Countries , where the said Aegyptian Sacrifices were receiv'd . But what a madness was this , to think to flatter the Divinity with Inhumanity ? to content the Divine goodness with the affliction of his Creatures , and to satisfie the Justice of God with cruelty ? A Superstitious man serveth God out of fear , whereas the truly Religious serves him out of love . Superstition suffereth neither God nor man to live at rest , as evidently appears by these Heathen Sacrifices . What could be more sottish or irrational , than to think that the slaughter of a poor innocent Creature , ( who follow'd the simplicity of his own Nature , without ever offending God ) should be so grateful to the Deity , as thereby we might expiate our sins , and render a sufficient attonement for the most execrable villanies of mankind ? as if the Almighty Justice could be no otherwise appeas'd for the errors of the Wicked , but by the sufferings of the Innocent . Now as Sacrifices were the most ancient and universal , so the greatest and most mysterious fourbs that ever were invented or imposed upon mankind . What have Sacrifices to do with sins ? could none but their unenlightned Priests make peace between God and man , when sins were committed ? was there no address to be made to the Divine Majesty , but by their Intercession ? were they the Courtiers of Heaven , and must they be first bribed before men could receive a pardon for their sins ? an inward and hearty Repentance avail'd nothing amongst them . Neither can the Heathens be excused by saying , that at the same time when Sacrifices were offer'd , they might repent ; for it doth so little appear that they commanded Repentance , as we can hardly find any mention thereof in their Religious worship ; however we may hope that God did work it in some of their hearts : for we find in Plato and other Philosophers , sorrow for sin often enjoyn'd ; and we may read among the Septem Sapientes this Holy precept , Quod tibi fieri non vis , alteri ne feceris , which gives a brave entrance into the Christian Philosophy , as it stands recorded in Holy Writ . But this they ow'd to their Philosophy , and not Theology . VIII . The stupidity of these Heathen Sacrifices are sufficiently already exploded by Lucian , Arnobius , and others : The first condemning them as ridiculous , the latter as impious ; for God will be serv'd in Spirit , and that which is outwardly done , is rather to glorifie our selves , than God. Yet however , as monstrous as their Doctrines and Sacrifices appear , they have been the chief support of the Gentiles Devotion for many thousand years , and in some Nations continue to this day . Perhaps melancholly men might at first light upon this Frenzy , by observing how Nature had inevitably framed all Creatures to live by devouring and destroying one another ; a man eats not one morsel , but he destroys an Animal or Vegetable life , or at least prevents them from attaining that life , which otherwise they would have enjoy'd . Nay , we cannot walk one step , but probably we crush many Insects creeping under our feet ; and the same happens to other Creatures : the Life of each being by Nature made predatory upon others . Torva leoena Lupum sequitur Lupus ipse capellam ; Florentem Cytisum sequitur lasciva capella ▪ Virg. Ecclog . Upon this consideration Aesop's Woolf ( being touch'd in conscience for the many murders he had committed ) vow'd never more to eat Flesh , till being almost famish'd , and espying a Hog in a puddle , he was forced by an interpretation wiser than his vow , to suppose the Hog a Fish , and so by devouring it , to save himself from starving . It was also found by experience , how many millions of violent accidents were ever ready at hand to destroy all things that had life in them , whereas preservatives were rarely to be met with : nor could the very best nourishment or Physick reprieve life any considerable time , and that also ever atended with some mischievous quality enclining towards death ; wherefore but like a small Parenthesis , intervening a long discourse : Nor was the longest estate of life above a moment , compared with that of death , which is for ever irrecoverable . Also the sickness of one man does often infect others , and extends to the destruction of many thousands : whereas the health of the soundest Body upon Earth , does not diffuse it self to the good of any but it self . IX . So that by these , and such like sinister observations , the destruction of things in being appear'd to them to be more grateful to Heaven , than their preservation : whereupon men raised unjust out-cries against the miserable condition of Humane life , laying that fault upon the Deity , which did proceed only from themselves ; and by this means fell to an unworthy opinion of Cruelty in God : and therefore we see the Heathens for three or four eminent Joves , had many more Vejoves , or mischievous supposed Deities . Nay , they erected Altars to most Diseases and Vices , in hopes thereby to divert their infection from the people : as at this day many of the Indians do much more worship and consult the Devil , for fear of mischief , than they do the good Spirit which governs the World. But if it were possible for wise and virtuous men to believe , that the Divine power delights in the slaughter and destruction of harmless Creatures which it self hath made , they might perhaps suppose it to proceed , not out of cruelty , but rather as pleas'd to have them by a quick passage withdrawn from the sufferings and lingring decays of long life , to be suddenly establish'd in an everlasting undisturb'd peace and indolency ; or rather , if from our state of ignorance it were possible to interpret Heaven , we might imagine , that it has made all Creatures unavoidably to destroy one another ; in as much as that power which governs the Universe , does perhaps contrive the preservation and flourishing estate thereof in a proportion as far exceeding its regard of particulars , as the whole Globe of the Earth exceeds the smallest Sand upon the Sea-shore . And as for particular individuals , Corruptio unius est Generatio alterius ; whereby it comes to pass , that not only their Life , but even their Death , helps to renew the World , and so tends to its continuation and prosperity . From hence now peradventure men of Airy fancies might conceit , some reason why in mankind and all other Sublunarie things , when any one lasts longer than is ordinary for others of its kind to do , it is usually punish'd with deformity and other decays , for retarding ( as much as in it lies ) that measure of the Worlds Renovation which would by its more early change have accru'd thereunto . These thoughts unrectify'd , have even among Christians caused some Hereticks to think , that God has from the first creation , infus'd into all perishable things two internal principles , the one of Life and preservation , the other of Death and destruction ; also that according as either of these are more or less agreeably entertain'd , so is the Creature more or less vigorous and durable . Or peradventure they might more appositely have observed the rise and fall of things represented in the rotation of Wheels in a Chariot , whose several Spoaks are rais'd up , and cast down by one and the same mover , at one and the same time , without any separate assistant : for so they thought that Infinite power , wisdom , and goodness which is all in all , moves things by his immediate presence and inoperation , without any need of Aristotle's Intelligences , Plato's Daemons , or other imaginary powers subservient : Nor that it merits a bad censure for destroying particulars , it being for an universal good . X. Now because the generality of men are not thus speculative or Philosophical in their actions , but rather crafty and politick , as designing to themselves power amongst men , and by consequence Riches and Honour , the most nervous and effectual consideration of the Gentiles Sacrifices must be taken that way . Thus when Princes who in the governing of mankind , found it to be an unruly Creature , mischievous , and not capable to be guided by solid reason or truth , but totally subjected to the passions of hope and fear ; how false and vain soever it matter'd not , provided that things were well fitted and suitable to their capacities : wherefore they to encourage obedience and good works , held forth gain and preferment ; as on the other side , to deterr from disobedience and mischief , they ordain'd forfeitures and disgrace : — Et ponere Leges , Ne quis fur esset , neu latro , neu quis Adulter , Horat. Serm. Yet in as much as abundans cautela non nocet , and seeing there were many clandestine Villanies so secret and undiscoverable , as could hardly be brought to an open conviction , for such the Magistrate rais'd within them Animo tortore flagellum , viz. in their Consciences the fear of some future punishment ; whereof for want of that true knowledge which we enjoy , they feign'd some of their own inventions , such as the Stygian Lake , and the like ; which in as much as the goodness of God , and their present invisibility rendred the less credible , therefore the declaring them to be with material Fire , as also Eternal , did in good measure over-awe that incredulity . From whence we may observe , how necessary and how natural is the belief of a Reward and Punishment hereafter : that even the unenlightned Heathens , as well for conveniency , as from the impulses of their own Natures , were forced to acknowledge it So rational and so natural is that Article of our Christian Faith. XI . Now for the erecting of this Tribunal in the minds of men , they ( not being enlightned from above ) made use of Superstition , ( the off-spring of too much Honour , and too much Fear ) which being to be managed cunningly , and well fitting to vulgar capacities , they did little or not at all regard the satisfaction of clear rational men . For first , the number of them is so small , as they are of no power ; and then they are too wise to hazard their own Ruine for the instruction of foolish men , casting Pearl before Swine ; knowing withall , that if any man should be so vain as to oppose the common belief , the mobile would ( as they did by Socrates ) oppress and decry him for an Atheist . Therefore the wisest among the Heathens follow'd this Rule in their converse , Loquendum cum vulgo , sentiendum cum sapientibus ▪ & si mundus vult decipi , decipiatur . Our Saviour himself found how improper it was to unfold his Sacred mysteries to the ignorant multitude , and therefore explain'd not his Parable of the Sower , till he was alone amongst the Twelve , saying , Vnto you it is given to know the mysterie of God : but unto them that are without , all these things are done in parables ; that seeing they may see , and not perceive , and hearing they may hear , and not understand : lest at any time they may be converted , and their sins should be forgiven them . He that hath ears to hear let him hear , saith Christ ; that is , not every one that can hear , but only such as are well able to digest and understand what they do hear . Now this kind of reservedness and secresie being likewise observ'd by the most prudent of the Heathens , it made their Priests altogether neglect such thoughts , though never so wise , as being well assured that their Prudence would hinder them from discovering or interesting themselves in the vulgar Superstitions , how sottish soever . But nevertheless , to fortifie themselves the better against any such discovery , they ever decry'd Humane wisdom , and magnify'd Ignorance , well knowing that the seeds of their foolish Doctrine , would prosper no where but in barren ground . Reason teaches that there is but one only supreme God ; but they taught the belief of many Gods. Reason teaches that the Law of God , viz. that Law which is absolutely necessary to our future happiness , ought to be generally made known to all men ; which theirs was not . Reason makes no difference betwixt their Enthusiasticks , and our mad-men . Reason expects some more convincing argument to prove the infallible Divinity of their Laws , Inspirations , and Miracles , than an ipse dixit : and upon that Maxim of Contra Principia non est disputandum , Reason would reply , Vno dato absurdo mille sequunter . Reason would suspect the power of their Jupiter , who had no way to reduce the Trojans to himself , but was forc'd to suffer his own Son Sarpedon to be knock'd on the head by them . Reason would tell us that Romulus and Rhemus were Bastards , and that their Mother Rhea's pretence of being layn with by God Mars , was only a sham upon the credulous multitude , hoping thereby to save both her credit and her life . Again , when they desire me to give but the same credit to the History of their Gods , as I do to other History , I will ; but as well in their Religious , as in Livy or other prophane History , when I hear of on Ox's speaking , or a God's descending in a Cloud and shower of Gold to lye with a woman , in all such miraculous Narrations , my Reason desires to be further satisfy'd in the truth of them , than only by the report of the Author . Proculus tells us of Romulus's appearing after his death , and that he saw him all array'd in white , &c. but my Reason bids me quaere , whether he had not some hand in his murther , and thought by pretending Romulus to be taken up to Heaven , to clear himself to the people of that suspicion . Apollonius Tyanaeus is reported by Philostratus to have rais'd a Maid from the dead , but Reason questions whether the Maid was not only asleep ; for sleep is the Image of death . Philostratus also further telleth , that Apollonius vanish'd away out of the Emperor's presence , before a great number of people : but here Reason bids me observe , that although it is reported to have been done in the presence of a great number of people , yet I have but the Testimony of one man for the truth of it , viz. Philostratus , and not the Testimony of all those people . The darkness of the Sun at Julius Caesar's death , appears to Reason to be but an accident , proceeding from some natural cause , and that it was no greater Complement to Caesar , than to any other person in the World that dyed at the same moment . There is nothing how impossible soever to be done , that is impossible to be believed ; for two men conspiring , one to seem Lame , and the other to cure him with a charm , will deceive many ; but many conspiring , one to seem Lame , the other to cure him , and all the rest to bear witness , will deceive more . Thus when Vespasian is said to cure the Lame and the Blind , Reason reports the story of it thus : That Vespasian observing how Kingdoms are preserv'd and augmented by Religion , pretended himself to have an immediate power from Heaven , and for that end corrupted two of his subjects with money , to feign themselves the one Blind , and the other Lame ; whom he afterwards cured with much solemnity before the people . In the same manner the French Kings cure men of the Evil ; for the Physician first examines the Patient's wound , and if he finds it incurable , then declares it is not the Evil ; but if he finds it a Sore that is easie and likely to cure , then the Physician calls it the Evil , that so the King may have the credit of curing that , which would have done well of it self . These and many more such Impostures were put in practice by the Heathens , which for as much as Humane Reason detects , their Priests had great occasion to exclaim against it , as they did . Let us Christians from hence learn to esteem our Religion the more , which stands the Test of Reason , bidding us give a Reason for our Hope . Furthermore , these grand Heathenish Impostures ( the Sacris initiati , as they call'd themselves ) the better to prepare for the planting of their Idolatry in the minds of men , did ( under the pretence of speaking after the manner of men ) pre-suppose their Gods to be originally of Flesh and Bloud , attributing to them such passions and designs as are only incident to mortals : They made them of both Sexes , Gods and Goddesses ; Jupiter had his Wife Juno , and either for variety , or when weary of her Curtain-Lecture , he went to his Misses ; but for a fuller entertainment in his Cups , they procured him a Ganymede : His Grave was also to be seen in Crete , as well as the Grave of any other person ; and yet so sottishly impious were they , as to believe this dead man to be the ever-living God. Nay they made their Deities subject to those Vices which were acted but by the worst of men : in so much that nothing is more celebrated in Jupiter , than his Adultery ; no in Mercury , than his Fraud and Thefts , of whose praises in a Hymn of Homer's , the greatest is this : That being born in the morning , he had invented Musick by noon , and before night stoln away the Cattle of Apollo from his Herdsmen . Therefore in Minucius you may hear Octavius telling Caelicius , that the Heathens entertain'd such fabulous Notions of their Gods , as they usually ascribed such horrid things to them , as would be accounted scandalous and dishonourable to any good man : Immortalia mortali sermone notantes , Lucr. The Heathens ( says Arnobius ) did by their Gods , as an Ass would do by Cato , whom if he were to commend to his fellow Asses , he would say he had delicate long Ears , could Bray very loud , and carry great Burthens ; which being the most eminent qualities in Asses , they would attribute them to Cato when they meant to praise him : and just so did they impiously judge of their Gods ; which an ingenious Physician observing , he would never give one of their Priests Physick , till he was inform'd what opinion his patient had of Divine Vengeance ; because if he magnify'd Gods mercy , then he gave him something to purge Flegm ; whereas if he extoll'd Gods Judgements , then he gave him something to purge Choller . Cardan was so uncharitable as to think this Superstition ( which did really sink under the ruines of Paganism ) was like the River Arethusa , risen up again even among the Christians , saying , Nos nebulones loquimur de Deo , tanquam de uno è nobis . But this impiety is so far from being practised amongst us Christians of the Reformed Church , that Atheism it self would be as soon tolerated . Plutarch desired rather to be forgotten in the World , than remembred by the Name of the man that used to devour his own Children , as Saturn is reported to have done : and it is better to have no opinion of God at all , than such an one as is dishonourable to him , as the Lord Bacon well observes . Yet this was the Heathen Faith ; for although they did not own themselves to be made after the Image of God , yet did they in their fond Imaginations make their Gods after the Image of men : which must needs occasion the same mutual likeness . XII . Having thus therefore manured the Ground of Popular understandings , wherein to sow the Seed of vulgar Religions , they sow'd thereupon such kind of Doctrines , as they judged best capable of reception , and most proper to each particular Genius of the time and people , according as they found them more or less rude or subtle , debauch'd or austere . Hence grew their Oblations , and Altars , whereon they were offer'd : these did always accompany their Prayers ; for they supposing their Gods to be like the Eastern Princes , before whom no man might come empty handed , and perhaps because a great part of their Offerings fell to the Priests share ; therefore they soon left off Numn Pompilius's Institution , who according to the poverty of those times , ordain'd a little Cake and Salt with a few Fruits : and so Pythagoras appointed Honey , Frankincense , Fruits , Flowers , and other things , but always incruenta ; till in process of time their Gods ( or at least their Priests ) grew so covetous , that they could not be satiated without the bloud of Beasts ; whereupon men began to offer up Sheep , Oxen , and almost all manner of Beasts , to one God or other ; who at length , like corrupt Judges , were not to be bribed but at high rates , especially where either the petitioner was a Rich man , or the Boon sued for very considerable , or the God one of the better sort : in such a case Sheep were despised , and nothing less than an Ox would be accepted . Thus by degrees they grew to such excess , that at length in case of a publick Pestilence , or upon some great Warlike undertaking , it was not unusual to offer Hecatombs , that is , an hundred Oxen , an hundred Sheep , and as many Swine , all at once upon a hundred several Altars . But to exceed all this , some grew to Sacrifice men and women : The ancient Galli used to feed a man sumptuously for the space of one year , and then upon a Festival day , they carried him out of the City and stoned him to death , as an Expiation for the sins of the people . Also Apollonius Tyanaeus thought to stop the Plague at Ephesus , by sacrificing a poor old Beggar . Nay some went further than this , and sacrificed their own Children : thus Agamemnon upon his undertaking that renowned War of Troy , offer'd up his only Daughter Iphigenia ; and if he could have procured one of the Gods themselves , it is very probable he would have sacrificed him to Jupiter or Mars , for the better success in his enterprize . We read in ancient History of many Heathens , who sacrificed their own lives to propitiate the Gods to their Countries ▪ as Codrus , for the Athenians ; Menaeceus , for the Thebans ; Anchorus , for the Sydonians ; as also Curtius and the two Decii , for the Romans , whereof you may read at large in Livy's 8th Book . Thus Humane Sacrifices grew every where so common , that in Mexico 20000 men in a year were frequently slain upon their Altars ; for the more brutish and unnatural cruelties they used , the more prevalent they thought them with Heaven ; and indeed they have usually been crown'd with the most success ; perhaps supposing the intentional piety , to prevail above the unnatural act ; or rather , that the general confidence of the Gods assistance to be thereby procured , might raise a more than ordinary vigour in the Souldiers minds , which is the chief cause of Victory . Therefore when they were ready to joyn Battle with the enemy , it was usual to make some Vow to the Gods for their assistance ; which when the other party understood , they always out-vow'd the former , in hopes thereby to win the Gods from them , or at least to make the Souldiers believe they had : thus the Crotoniatae in their War against the Locrenses , Vow'd to Apollo the tenth of the spoil , if he would give them victory : whereupon the Locrenses to outvie them , vow'd to the same God the ninth part if he would be on their side , and that re-vie carried it . Also the French under the conduct of Aristonicus against Flaminius , vow'd to Mars a great Gold Chain ; but Flaminius to out-bid them , vow'd to erect a magnificent Trophy , and so prevail'd . Much like the story of a corrupt Judge , who being bribed with a Jar of Oyl , the other party came the next day and presented him with a fat Ox , whereupon he gave sentence for the Ox ; and when the Oyl-man murmur'd , the Judge to excuse the business told him , that in the place where the Jar of Oyl stood , an unruly Ox brake in and overturn'd it , so as it was quite forgotten . And many times their Prayers were in themselves so wicked and execrable , as could never hope for a reception , unless usher'd in with a very tempting Oblation : Da mihi fallere , da justum , sanctumque videri , Noctem peccat is , & fraudibus objice nubem . Horat. This Prayer one would think needed an Hecatomb at least to render it passable ; but their Gods unwilling to let their Altars grow cold , would sometimes like Country-Attornies , rather take small fees than none at all , to assist them in their Frauds . XIII . Now as there were Sacrifices to obtain things of the Gods , and Peace-offerings to appease their supposed wrath and fury ; so also were there others of thanksgiving , for Benefits receiv'd : thus the Thurii made a solemn Sacrifice to the North-wind , for having dispers'd and sunk the great Fleet which Dyonisius had sent to invade their Country . But these kinds of Sacrifices were most practised in private Families , and therefore may rather be call'd Gentilitia than Sacra popularia : of this sort were the Sacra Clodiae , Aemiliae , Julianae , Corneliae gentis , &c. mention'd in Tully and others ; which private Sacra were made perpetual by the Laws , and so recommended to Posterity . Now because they were not only chargable but to be continued from Age to Age as long as the said Family or Inheritance lasted , therefore Purchasers were glad adire haereditatem , or to get such a living as was not clogg'd with these entail'd Sacrifices ; concerning which , you may find a merry passage in Plautus , where a Parasite brags that he had gotten an Inheritance sine sacris , sine sumptu , &c. but however , there were not so many of these Thanksgiving Sacrifices , as of the other ; for as much as all men are naturally inclin'd to covet and wish well to themselves , but few are so generous as when their turns are serv'd , to give thanks , especially if it put them to charge : for thus we see many many men will be mighty charitable in giving their blessing , good advice , or ghostly counsel , who nevertheless will not part with a farthing of money . The base ingratitude of mankind , is in a just proportion represented in the ten Lepers ; where although the reward expected for their Cure , was only an honest acknowledgement in a few words , yet when they had all they desir'd , and needed no more , there was but one in ten would trouble himself so much as to come and say , Sir , I thank you . XIV . Men may wonder why the Heathen Clergy did so highly extoll Sacrifices , to appease Divine wrath against sinners , and so little mention or make use of Repentance : But the Reasons of most obvious conjecture were two : First , they could not but observe how fickle a creature man is , he seldom holds long in a humour or resolution , especially if it goes against the grain of his natural inclinations : so as in effect , most men do but like little Children , who having committed a fault , will ( to avoid whipping ) say they will do so no more , but do it again the next hour : this made Repentance seem to them but formal , if not hypocritical ; and although the intention of amendment of life were for the time in some earnest , for stultus semper incipit vivere , and so they may , like dying men in a dangerous fit of sickness , vow to become new men : Yet considering how frequent and certain their Relapses were , it seem'd almost a mockery , or at the best , such carelesness as is hardly to be extenuate by the term of Humane frailty , but rather a downright effect of incredulity ; and if so , it were then a very improper Oblation to be recommended from their Clergy , who lived by the credulity of men . For certainly if men did really and seriously believe what they pretend , or what by fits they make themselves think they do believe they could never live as they do ; so that want of believing is the only thing which destroys all Religion , both true and false . The other and principal motive which induced the crafty Heathen Priests rather to promote Sacrifices , than Repentance , was for that they were to be managed by none but themselves ▪ and so besides the great Profit they brought them , they also rendred them of absolute and perpetual use to the people ; for they could never be laid aside , as being the only men who by their Oblations could meditate with Heaven for them : whereas in Repentance they were altogether unconcern'd , a broken and contrite heart was a Peace-offering which every man could bring for himself , without the Priests assistance , or any gain accruing to them thereby . XV. Unless it were in Japan , I do not remember to have read of any place where they assumed the Office of Confessors , with power to absolve sinners ; which peradventure if they had presumed to claim , and could have obtain'd , might have brought them in as great a Reverence as any kind of Oblation whatever ; but they eithr thought not of it , or it may be these great Officers the Censores Morum would not admit thereof : for that it was ever found true , Facile itur ad peccatum ubi venalis est gratia ; especially Rich men would not care how vicious they were , knowing they had wherewithal to procure Absolution when they pleased : so that the Poor seem'd in a manner predestinate to damnation , or Gods Enemies , as the Turks call them ; who for that Reason will very seldom relieve them . He that would ask , what the ancient Religion of the Heathens was ? it may be answered him , that it was their Sacrifices ; which varied according to the several manners of each Country . Now however all Sacrifices seem to be the invention of Priests , yet the Cruenta especially ; many Philosophers condemning them , but above all Pythagoras , who said , That men ought to permit no Sacrifice made with slaughter ; and that innocent were not to be slain for the Gods , such cruelty being rather likely to aggravate , than extenuate mens other sins ; also that Altars were not to be imbrued with Bloud . Porphiry likewise saith , That in ancient times it was thought a great crime to kill any harmless innocent Beasts , they being intercommoners with men on Earth : And many besides him were of that opinion ; as thinking it enough to take from the Sheep her Fleece , from the Cow her Milk , and from the Ox his Labour , without robbing them of their Lives . The killing of Animals in Sacrifice , was however thought to be very proper for Feasting ; they might also not without some good intention be offer'd to their Gods , as to whom they ow'd their Food . The matter of Sacrifices in general , was Flesh , Fish , and Fowl , as also whatsoever did afford savoury and wholsom sustenance . But amongst all the Cruenta Sacrificia , the most ancient seems to be that of Swine , who for the trespass they made upon Agriculture , were offer'd to Ceres the Goddess thereof , as we may learn from this line of Ovid : Prima Ceres avidae gavisa est sanguine Porcae Now these Cruenta Sacrificia were used not only for Thanksgiving , but also for Expiation of their sins ; as likewise for assembling of the people together to make good Chear , and bring in Roast-meat for the Priests : Nor were Feasts uneffectual for the upholding of the worship of their Gods in the minds of men ; since at all Entertainments , the Company are naturally apt to drink the Founders health . Sacrifices , especially the Cruonia ▪ seem to have been first used among the Aegyptians , and from them derived to the Hebrews , as Theodoret confesses ; observing only , that whereas the Aegyptians sacrificed either to Daemons or Idols , the Israelites through the Divine permission were allow'd to offer them to God. St. Jerom also upon the words of Jeremiah ( chap 7. ver . 21. ) saith , That God at last did allow the use of Sacrifices to himself , lest otherwise they should be made to false Gods : whereupon also he notes , that Moses never commanded the use of Sacrifices , but by the way of tolerating them after the Israelites were come out of Aegypt , where the sweetness of Sacrifices seems first to have been found out ; for not only their Bellies , but also their Backs profited by them ; tunicae pelliceae , or Coats of Skins being their usual garments : for which reason the Cruenta Sacrificia were most esteem'd of all others . XVI . There are many general things observable in all or most of their Offerings , and of mystical signification ; as this : That although their Gods were notoriously guilty of Fraud , Rapine , and Violence , yet above all other Oblations they delighted most in Creatures meek and harmless , as Doves , Sheep , and Oxen ; which were not only better meat for their Priests , than Lyons and Tygers , or the like , but also served for an Emblem ; to shew that soft and innocent Natures were ordain'd for a prey to the fraudulent , rapacious and violent : in the observation whereof , the wise Spectators instructed themselves to their own advantage and safety . Much to this purpose was that saying of an Ancient Father , Omnes nos sumus aut Corvi qui lacerant , aut Cadavera quae lacer antur ; according to our English Proverb , he who makes himself a Sheep , becomes a prey to the Woolf. Therefore Mahomet to make his Disciples all Wolves , delivers this Impious Doctrine , That he who forgives an injury does well , but he who revenges it does better : supposing that a constant Revenge for injuries , would in time make men more wary of committing them , and by consequence advance Morality . Also Machiavil's design being to render his Disciples so rapacious , that they might be able to encounter the worst of men , he is by the ingenious Bocaline in his Parnassus , resembled to a man that driving a flock of Sheep into a Corner , did there take out their own Teeth , and in their stead , gave each of them a set of Wolves Teeth ; so that whereas before one Shepherd was able to drive a whole Flock , now each Sheep hath need of particular Shepherd , and all little enough too . Much to our purpose is it noted by Plutarch , that great Princes in their Shields do ever give Creatures of Force and Rapine , as Eagles , Lyons , Dragons , and the like , to teach them how to maintain their Grandeur : in resemblance whereof , Henry the 4th of France had ever engraven upon his Ordnance this Motto , Ratio ultima Regum ; but however for petty Princes , a Fox may be the better Emblem . XVII . These Sacrifices upon extraordinary occasions , were ever presented with wonderful Solemnity and Magnificence ; for according to St. Paul's observation , they holding we were the Off-spring of the Gods , might probably conjecture that our great delight which we take in solemn Shows and Musick , might be originally derived into our Natures , from the like Spirit in the Divine Original of Nature , of whom we proceed : and if so , then these kind of Solemnities seem proper Sacrifices to the Genius of mankind , and by consequence , would at least take with men , if not with God. However , they were found to work two great effects upon peoples minds : the one , of concern to Religion ; the other , to the State. The concern as to Religion was , in raising a kind of Veneration and awful Terrour in the Spectators ; which is a frame of Spirit most susceptible of Devotion , excluding all wandring , light and vain thoughts . Therefore in the most ancient times , the chief part of their Divine worship was celebrated in thick Groves ; and afterwards when they erected Temples , many of them were of magnificent structure , but ever so gloomy and dark , as they were in the day time fain to make use of Lamps upon their Altars ; for such a Light represents any Show much more splendidly than open day-light : As we plainly see in our Theatres , who but for that advantage , would never be at the charge of Lamps and Candles in the Summer time . These stately Representations of their Offerings , with the Priests fantastical Vestments and profound Gravity , was a kind of Acting their Religion as it were upon a Stage ; and it fared also with that as with Opera's , which ever take better Acted , than Read : Segnius irritant animos demissa per aures , quam quae sunt oculis subjecta fidelibus . The whole History of most of their Gods , was at the time of their several Festivals very splendidly Acted after the manner of publick Plays , and generally in dumb-shows , without any words at all ; as supposing every one from his Childhood acquainted with the Story by his Religious education . These Shows upheld their fabulous Divinity many thousand years , perhaps much longer than if they had grounded it upon Argumentative discourses and Syllogisms , which are knacks that either take not the multitude at all , or never hold them long : for either the cares of the World stifle them , or at best after a time they grow as tedious as a Fiddler that can play but one Tune . Besides , these frequent Representations were no less effectual to strengthen the peoples Faith , than if they heard the Articles of their Faith daily rehears'd unto them ; which is the most prevalent way of Naturalizing a Religion to the people , how false soever : since nothing is more frequent , than to have men tell Lyes ( though of their own inventions ) so often , till in time they themselves grow to believe them true . XVIII . The other concern , viz. of the State in those great Sanguinary Sacrifices , was by innuring the People to such horrid and bloudy Sights , which though but of Beasts , yet doubtless tended much to the hardning of their hearts against all apprehensions of bloud and death , either in themselves or others ; rendring them fitter for the Wars , and thereby more capable either of defending or enlarging their Empire . Upon this consideration it is , that our Laws will not admit a Butcher to serve upon the Jury of Life and Death : Also at the Battel of Edgehill it was generally observ'd , that one Foot-Regiment of Butchers , behaved themselves more stoutly than any other Regiment of either side ; and yet they had never before that time been flesh'd in any bloud but that of Beasts . To this purpose therefore the ancient Romans did much harden the hearts of their men , by using them to various other inhumane bloudy Sights : as Gladiators slaughtering one another in their Amphitheatres ; and condemning Malefactors to be there torn in pieces by wilde Beasts , for the diversion of the People : which occasion'd the Primitive Church to prohibit the Christians all such bloudy Sights , as not intending or approving of such hardness of heart , but rather choosing to govern in the Spirit of meekness and innocence , hoping thereby to gain a greater submission : whereas the Heathen Princes ( especially the Romans ) when they arrived to that Grandeur as encouraged them into an ambition of conquering the Universe , desired in pursuance of that wicked design , to educate their people in such fierceness and inhumanity as might fit them for that purpose And the Heathen Priests ( who were certainly the wickedest and craftiest of men ) knowing how serviceable they might be to the Prince , as well as the Prince to them , in a despotick Government , soon discover'd their own interest , in being contributers to that design . XIX . Now considering these things , and where all regard of God and Nature was said aside , the use of their Sacrifices could not but be very pertinent ; and apprehended that way , were not so absurd as by Lucian and other ingenious persons they are represented to have been . The common people were so weak , as to be deluded into the belief of these Trumperies , by that fallacious Argument which all Superstitions have ever made use of , and indeed lyes as well for one as another , ( viz. ) that the vulgar Faith was the safest . But however , the great and prudent men among them were not so sottish and blind , as not to discern the intrinsick worthlessness of their Superstitions , however they upheld them for worldly advantage ; and therefore when a Roman General deferr'd to give the signal of a Battel , because the Soothsayers Chickens forbore to eat ; a young Nobleman standing by , told him , He wondred he would omit so great an opportunity for so small a thing : to whom the General reply'd , These things seem small , but our Fore-fathers by regarding these little things , have made this Commonwealth great . And to shew that when they were not under these politick corruptions , but free to declare their own Judgments , their inward Devotion was more excellent than their outward Profession , observe what one of their own Poets delivers concerning Sacrifices : Non Bove mastato coelestia numina gaudent , Sed quae praest and a est vet sine teste Fides . Ov. FINIS . Notes, typically marginal, from the original text Notes for div A28435-e340 Chorus Sacerldotum , ●d Brook's Mustapha . Mr. D. Mark 4. 11 , 12.