Great is DIANA OF THE EPHESIANS: OR, The Original of IDOLATRY, Together with the Politic 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 itself, makes men they care not what Villainy 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 Music hath that Sympathetick power, to heighten that Passion which is most predominant in men's 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 sour. 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 Judgement: for as Philosophy applies itself to Reason, so doth Religion to ` Passion; and therefore none are so successful, as those Fanatical sellers of words, who are most quarrelsome 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 Lies 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 Countrypeople flocked into see this wonderful Beast, which out of policy he kept in the dark corner of a Room, withal 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 occasioned so many lies, quarrels and disputes about the Nature of him, whilst he remained 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 delivered 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 ruin us both here and hereafter? or who but a madman 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 Lawgiver 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 delivered good Doctrines, as Plato, Seneca, Epictetus, etc. but what one man ever did both to that persection, as Christ did? Many in all Religions have died to justify their Opinions; but who like the Primitive Christians, ever died to justify 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 debauched persons die in it.) Should a Physician prohibit all Mankind from Wine, as poisonous, 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 monopolise the best Wines for himself. What Heathen Priests could with any confidence prohibit Murder, 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 Politic 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 attained: 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 myself to one part of their Superstition, viz. their Sacrifices, and more especially their Sanguinary ones, as being the most horrid and brutish of all others: Also in them I observe only their seeming Rational and Politic 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 glorify 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 ordained 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 aught 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 Precedent, wherein we may often find recorded the Idolatry of the Ancient Heathens, viz. of such as sacrificed to Baal, and offered 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 followed, 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; persuading 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 men's minds in great part, and at last made the people rely 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 men's 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 wearisome condition of Humanity! 
Chorus Sacerldotum, ●d Brooks Mustapha.   
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 herself, doth her own self deslower,  
To hate those Errors she herself doth give:  
For how should man think that he may not do,  
If Nature did not fail and punish too?   

Tyrant to others, to herself unjust,  
Only commands things difficult and hard:  
Forbids us all things which it knows is Lust,  
Makes easy pains, impossible reward.  
If Nature did not take delight in blood,  
She would have made more easy 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 forbade some meats as unclean, which yet were wholesome; commanding others to be used, which yet must be offered 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 hanged for dishonesty, scandalises a Government; besides they might pretend his Faith was never sincere. But he that led an honest virtuous life, without any Faith for their Superstitions, 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, etc. in so much that Hyerophantae, or Teachers of Holy Doctrine, was a name anciently and primitively given to Philosophers. Sit pura ment 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 Tenants 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 betrayed 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, sum togam; This Sacerdotal villainy 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 Elysium: 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 dost 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 received its Birth from Princes, at whose charge it was afterwards Educated by ecclesiastics; the one made the Idol, and the other ordained 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, worshipped him by the name of Bel, or Belus, which in the Punic Tongue signifies God: (From whence I conceive that error 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 worshipped 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 ordained by their Priests.   

III.  
Now Idolatry being thus instituted by the Civil power, the Ecclesiastic 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 preached 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 repaired 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 spoke and revealed such and such things, which they were commanded again to deliver unto the people for their satisfaction, when any business of importance occurred 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 public good: in all which cases the Magistrate seemed 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 Tarqvinius 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 called Hauruspicini, Fulgurales, & Rituales; as also the Romans had theirs called Augurales Libri, wherein was contained most of their Religious worship.   

V.  
The first Idolatry is thought to have come from Egypt, and that the Egyptians in all probability began their Religious worship from the Sun, or at least from the whole Machine of Heaven. The next to the Egyptians were the Hetrusci, who proved their Doctrine by Antiquity and Universality, as also by Predictious. But the most ancient Religion next to the Egyptian and Hetruscan, was that of the Druids, who were heretofore the Priests of France, Germany, and some parts of England. The School of these Druids flourished within less than one hundred years after the Phoenicians; and were destroyed, together with their Religious worship, by the Emperor Tiberius. These Druids (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 College in England from the Druids; they had little of the Philosopher or Vaticinator in them. The brahmin's 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 Egyptians did; worshipping the Sun above, and the Fire beneath: They had anciently their Wise men, or Magis. The Thracians communicated many of their Rites and Ceremonies to the Grecians. The Scythians and Geteses had certain Priests and Philosophers instituted according to the manner of Zamolxis; who travelling into Egypt, 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 called Parabuscei. And the Africans their Philosophers and Priests called 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 preached up at all, they did not much concern themselves under what several Names, or several kinds of Adoration they worshipped 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 men's 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 looked upon not only as the God's Interpreters, but also as Messengers and Agents betwixt them and mankind. Besides, they were ever advanced to the Senate, and the rather, as is conceived, because from the first foundation of Rome, until the change of the Government, Kings were Augurs, as not thinking it safe to disjoin from the Regal power a discipline so full of Authority, as was that of an Augur: who were so highly esteemed 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, 
Mr. D.   
Still plead a Call to what they most desire.  Thus Romulus and Numa could receive their Sceptres 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 God's 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 itself: for no sooner had men found out that there was a God, but Priests stepped up and said, that this God had taught them in what manner he would be worshipped. As Religion therefore seems to have began most anciently in the Eastern parts, or as some will have it in Egypt; 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 Egyptians reckoned to be 666, which without all question were multiplied by the Priests of several Countries, where the said Egyptian Sacrifices were received. 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 satisfy 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 followed 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 atonement for the most execrable villainies of mankind? as if the Almighty Justice could be no otherwise appeased 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 availed nothing amongst them. Neither can the Heathens be excused by saying, that at the same time when Sacrifices were offered, 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 enjoined; 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 owed 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 served in Spirit, and that which is outwardly done, is rather to glorify ourselves, 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 melancholy 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 enjoyed. Nay, we cannot walk one step, but probably we crush many Infects 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 Wolf (being touched in conscience for the many murders he had committed) vowed never more to eat Flesh, till being almost famished, 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 Physic reprieve life any considerable time, and that also ever atended with some mischievous quality inclining 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 itself to the good of any but itself.   

IX.  
So that by these, and such like sinister observations, the destruction of things in being appeared 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 itself hath made, they might perhaps suppose it to proceed, not out of cruelty, but rather as pleased to have them by a quick passage withdrawn from the sufferings and lingering decays of long life, to be suddenly established in an everlasting undisturbed 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 avoidable 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 Seashore. 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 Sublunary things, when any one lasts longer than is ordinary for others of its kind to do, it is usually punished with deformity and other decays, for retarding (as much as in it lies) that measure of the World's Renovation which would by its more early change have accrued thereunto.  
These thoughts unrectifyed, have even among Christians caused some Heretics to think, that God has from the first creation, infused 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 entertained, 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 raised 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, moveth 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 politic, 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 mattered 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 deter from disobedience and mischief, they ordained forfeitures and disgrace: 
— Et ponere Leges,  
Ne quis fur esset, new latro, new quis Adulter,  Horat. Serm. Yet in as much as abundans cautela non nocet, and seeing there were many clandestine Villainies so secret and undiscoverable, as could hardly be brought to an open conviction, for such the Magistrate raised 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 feigned 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 rendered 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 enlightened from above) made use of Superstition, (the offspring 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 Ruin for the instruction of foolish men, casting Pearl before Swine; knowing withal, 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 followed 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 explained not his Parable of the Sour, till he was alone amongst the Twelve, 
Mark 4. 11, 12.  saying, Unto you it is given to know the mystery 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 secrecy being likewise observed 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 fortify themselves the better against any such discovery, they ever decried Humane wisdom, and magnified 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, aught to be generally made known to all men; which theirs was not. Reason makes no difference betwixt their enthusiastics, and our madmen. 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 forced to suffer his own Son Sarpedon to be knocked on the head by them. Reason would tell us that Romulus and Rhemus were Bastards, and that their Mother Rhea's pretence of being lain with by God Mars, was only a shame 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 profane History, when I hear of on Ox's speaking, or a God's descending in a Cloud and shower of Gold to lie with a woman, in all such miraculous Narrations, my Reason desires to be further satisfied in the truth of them, than only by the report of the Author. Proculus tells us of Romulus' appearing after his death, and that he saw him all arrayed in white, etc. but my Reason bids me quaere, whether he had not some hand in his murder, 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 raised 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 vanished 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 Compliment to Caesar, than to any other person in the World that died 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 preserved 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 easy and likely to cure, than the Physician calls it the Evil, that so the King may have the credit of curing that, which would have done well of itself. 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 called 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 Blood, 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 ganymed: 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 everliving 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 Music by noon, and before night stolen away the Cattle of Apollo from his Herdsmen. Therefore in Minucius you may hear Octavius telling Caelicius, that the Heathens entertained 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 Burdens; 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 Priest's Physic, till he was informed what opinion his patient had of Divine Vengeance; because if he magnified Gods mercy, than he gave him something to purge Phlegm; whereas if he extolled Gods Judgements, than he gave him something to purge Choler. Cardan was so uncharitable as to think this Superstition (which did really sink under the ruins 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 itself would be as soon tolerated. Plutarch desired rather to be forgotten in the World, than remembered 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 sowed 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, debauched or austere. Hence grew their Oblations, and Altars, whereon they were offered: 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 Priest's share; therefore they soon left off Numn Pompilius' Institution, who according to the poverty of those times, ordained 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 blood 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 public 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, offered 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 enterprise.  
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 crowned with the most success; perhaps supposing the intentional piety, to prevail above the unnatural act; or rather, that the general confidence of the God's assistance to be thereby procured, might raise a more than ordinary vigour in the Soldier's minds, which is the chief cause of Victory. Therefore when they were ready to join 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-vowed the former, in hopes thereby to win the Gods from them, or at least to make the Soldiers believe they had: thus the Crotoniatae in their War against the Locrenses, Vowed to Apollo the tenth of the spoil, if he would give them victory: whereupon the Locrenses to outvie them, vowed 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, vowed to Mars a great Gold Chain; but Flaminius to outbid them, vowed to erect a magnificent Trophy, and so prevailed. Much like the story of a corrupt Judge, who being bribed with a Jar of Oil, 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 murmured, the Judge to excuse the business told him, that in the place where the Jar of Oil stood, an unruly Ox broke in and overturned 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 ushered 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 received: thus the Thurii made a solemn Sacrifice to the Northwind, for having dispersed 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 called Gentilitia than Sacra popularia: of this sort were the Sacra Clodiae, Aemiliae, Julianae, Corneliae gentis, etc. mentioned in Tully and others; which private Sacra were made perpetual by the Laws, and so recommended to Posterity. Now because they were not only chargeable 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 clogged with these entailed 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, etc. but however, there were not so many of these Thanksgiving Sacrifices, as of the other; for as much as all men are naturally inclined to covet and wish well to themselves, but few are so generous as when their turns are served, 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 desired, 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 extol 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 seemed almost a mockery, or at the best, such carelessness 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 rendered 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 unconcerned, a broken and contrite heart was a Peace-offering which every man could bring for himself, without the Priest's assistance, or any gain accrueing 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 obtained, 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 seemed in a manner predestinate to damnation, or God's 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 men's other sins; also that Altars were not to be imbrued with Blood. 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 kill of Animals in Sacrifice, was however thought to be very proper for Feasting; they might also not without some good intention be offered to their Gods, as to whom they owed their Food. The matter of Sacrifices in general, was Flesh, Fish, and Fowl, as also whatsoever did afford savoury and wholesome 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 offered 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 Cheer, 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 Founder's health. Sacrifices, especially the Cruonia▪ seem to have been first used among the Egyptians, and from them derived to the Hebrews, as Theodoret confesses; observing only, that whereas the Egyptians sacrificed either to Daemons or Idols, the Israelites through the Divine permission were allowed 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 Egypt, 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 esteemed 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 Lions and Tigers, or the like, but also served for an Emblem; to show that soft and innocent Natures were ordained 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, Lions, 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 Offspring of the Gods, might probably conjecture that our great delight which we take in solemn Shows and Music, might be originally derived into our Natures, from the like Spirit in the Divine Original of Nature, of whom we proceed: and if so, than 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 people's 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 Terror in the Spectators; which is a frame of Spirit most susceptible of Devotion, excluding all wand'ring, 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 daylight: 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 Operas, 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 public Plays, and generally in dumbshows, 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 people's Faith, than if they heard the Articles of their Faith daily rehearsed unto them; which is the most prevalent way of Naturalising a Religion to the people, how false soever: since nothing is more frequent, than to have men tell Lies (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 bloody Sights, which though but of Beasts, yet doubtless tended much to the hardening of their hearts against all apprehensions of blood and death, either in themselves or others; rendering 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 Battle of Edgehill it was generally observed, 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 fleshed in any blood 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 inhuman bloody Sights: as Gladiators slaughtering one another in their Amphitheatres; and condemning Malefactors to be there torn in pieces by wild Beasts, for the diversion of the People: which occasioned the Primitive Church to prohibit the Christians all such bloody 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 despotic Government, soon discovered 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 lies 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 intrinsic worthlessness of their Superstitions, however they upheld them for worldly advantage; and therefore when a Roman General deferred to give the signal of a Battle, because the Soothsayers Chickens forbore to eat; a young Nobleman standing by, told him, He wondered he would omit so great an opportunity for so small a thing: to whom the General replied, These things seem small, but our Forefathers by regarding these little things, have made this Commonwealth great. And to show that when they were not under these politic corruptions, but free to declare their own Judgements, 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.  Ou.   
FINIS.