ANTIQUITA● Theologica & Gentilis.  
OR, TWO DISCOURSES  
THE FIRST, Concerning the ORIGINAL 〈◊〉 CHURCHES, and their Direct or Collateral Endowments  
THE SECOND, Touching the RELIGION of the GENTILES, their TEMPLES, PRIESTS▪ SACRIFICES, and other Ancient RITUALS.  
Work necessary for DIVINES▪ LAWYERS, ANTIQUARIES, HISTORIANS, an● POETS.  
By THOMAS PHILIPOT, M. A. an● formerly of Clare-Hall in Cambridge.  
LONDON, ●rinted by W. G. and sold by R. Needham at the Bell in little S. bartholomew's, 1670   

To his LEARNED FRIEND Sir PHILIP WARWICK Of Frog-Poole-Place in Kent, Knight.  
SIR,  
THis Treatise implores your Patronage as an Umbrella to overshadow it, and your Approbation to secure & support it; so that if its Leaves shall begin to wither, being blasted with any malevolent Censure, they will contract new Sap and Verdure, animated & improved with your Protection; it is ready to receive its Death at your Command, and can entitle its Life only to your acceptance: But, Sir, your Judgement and Candour are folded up together in an equal complication and mixture; as you have Art to judge, so you have Charity to forgive,  
Sir, Your very humble Servant, Thomas Philipot.   

TO THE READER.  
Courteous Reader,  
I Have at last rallied into one Body some scattered Notions fitted and intended originally for my private Memorials, and having knit and cemented them together into one Frame or Contexture, make them the Object of thy Mercy and Justice, by offering them up to be winnowed by the public; so certain it is, that the Readers censure is still the Writers Fate. They had for ever silently slept in their own sheath and secrecy, had not the Importunity of some Friends (whose Influence hath always so vigorous an Impression upon me, that their Desires are Commands, and their Requests, Obligations) engaged me to devote them to a more General Inspection, yet there are some Errors by an unhappy intertexture interwoven in this Discourse, which owe their double extraction to the Pen and Press. Some things are omitted which may be added, as a just and necessary Supplement; and some things inserted which may be pared away as a superfluous Excrescence; as namely, pag. 3. For sometimes seated, read sometimes were seated. And whereas p. 47. these words through inadvertency are inserted, viz. (Having wrapped up this Discourse in as brief a Circumscription as I could, I now proceed to discover a Scale or Register of those Rectories or Vicarages, and their respective Patrons both ancient and modern, as they lie impaled in the Dioceses of Canterbury & Rochester) they must be obliterated and expunged, as relating to another Discourse, which is almost ready for the Press, and which I had once thought to ●ave annexed to this Treatise. P. 63. For, But likewise with a Religious Ad●ress, read, With a Religious Address; expunging (but likewise) which wa● added before. P. 70. l. 14 For Frabrilibus, read Fabric libus. P. 78. For He wa● Jupiter Labradeus, read, H● was styled Jupiter Labrade● us. P. 91. For Possidona read Poseidona, as derived from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P● 101. For Safety, read Tha● Safety. P. 105. l. 4, & 5 For Manturn ●roma, rea● Manturna ●rema, and p ibid., l. 19 For Muncia read Murcia.  
There may possibly be some other Mistakes, but of a more ●nconsiderable Bulk and Dimension, which a more curious Eye may unveil; but I ●ope a merciful one will con●eal. Vale.   

Imprimatur, Nou. 30. 1669.  
Rob. Grove R. R. D Episc. Lond. a sac Dom.   

A brief Discourse of the Original Institution of CHURCHES, and their Direct or Collateral Endowments.  
THere having been much written, which has an aspect upon this subsequent Discourse, and which lies scattered in the pages and Treatises of several Authors: I thought it a ●aske not unworthy my pen, or a labour not unfit, to improve the common interest, to collect those dispersed and divided no●ions into one heap or Volume: and having thus knit them together, to offer them up to the public disquisition.  
Before I made farther in this Discourse, I must affirm that even in Paradise there was Separation or Distinction of places, since God did more especially exhibit his presence in that part of the Garden, when he descended to commune with Adam, than in any other portion of it; and thence in the Sacred pages, it is affirmed that Adam upon his Defection fled from the presence of God. In Time's subsequent to this, we find that there was no Nation so rude or wildly Barbarous, but did set apart some solemn or public places for the Worship of their imaginary Deities; if they Sacrificed to their Terrestrial Gods or powers, that had the Care or Tuition of the Earth, they erected there Altars on the plain Superficies of it; if to the Infernal Powers, they did it in Cryptis & Abditis Speluncarum, in Grots, Caves, and other gloomy Recesses; if to the Celestial or Supernal Deities they offered up their Sacrifices, they then performed that Devotion, on the Brows or Tops of Mountains; and it is very probable, that this later Custom of theirs, had its Derivation from the Prosouchae or Oratories amongst the Jews, which sometimes seated near the Margin of a Spring, Brook or River, but most commonly upon the Edge of a Mountain, and it is as probable, that the Encaenia, or Solemn Feasts, Instituted at the Devoting or Consecrating their Temples to the Worship of their Gentile Deities, was first extracted from the Feast of Dedication amongst the Jews; A Feast (say the Rabbins) wherein something was renewed, because those things are only reputed consecrated, which are separated from their Common, and dedicated to some new and Holier use.  
From these Premises I may justly Collect, that God who always loved Order, and was apt to hear Holy and prudent prayers, hath often declared, that he loves Public Places, because of their Order, Convenience, and Necessity for the Solemnity of Worship, and hath affirmed, that he will dwell in them, not that they are Advantages to Him, but that he is pleased to make them so to us; ●n public places we decline singularity, as in our Retirements or Oratories, we avoid Hypocrisy. But I have too much digressed, I now proceed; And I shall first endeavour to trace▪ out when Parishes were originally distinguished and divided from each other. Secondly, I shall discover the Grounds and Reasons on which Churches were Erected and Dedicated. Thirdly, I shall make a Survey of their Frame and Contexture within, and how in times of an Elder inscription they were contrived for the Celebration of Religious Performances, and other practical Duties and Offices▪ Fourthly, I shall make some reflections on the original institution of Oblations, Obventions, Tithes, and other Payments which did both enhance and secure the Dignity and Livelihood of the Ecclesiastical State. Fifthly, I shall represent in a Compendious Prospect, upon what foundations, and upon what considerations the right of Patronage was invested in Lay or Secular Persons. When Parishes were first divided, that instruction or intelligence, (Antiquity exhibites to us from those Registers and Records which might enlighten our knowledge as to that particular,) is perplexed and obscure. The generally received Opinion is, That Pope Evaristus, under Trajan the Emperor▪ about▪ the Year 110. peradventure observing that too diffused and numerous a Multitude (like too much fuel cast upon the flame) did rather Choke and extinguish, than any way multiply the heat of De●o●tion; for the more regular & uniform performance of Religious Offices for the future, did contract those throngs of new Converts, which were daily added to the Church into their several Stations and Parishes, But this design of his being left crude and imperfect by his Martyrdom, which happened not long after under the Emperor abovesaid, It slumbered in his Urn, until the Reign of Gali●nus▪ the Emperor, and then Pope Dionysius taking the advantage of a benign and propitious Edict, issued out by that Prince in favour of the Christians (from whose farther persecution and torture he had not long before been deterred, by 〈…〉 all menaces revealed from 〈…〉 en in many ominous and direful Prodigies) reduced the first endeavours of Pope Evaristus to accomplishment and perfection; which pious work of his received both strength and improvement from the Religious undertaking of Pope Fabianus, and his Successor Pope Marcellinus, about the Year 314. as Bellarmine in his Chronology out of the Writings of Anastasius, and Luitprandus does abundantly testify.  
In England this pious example had such an influence and favourable Aspect, that about the Year 636. Honorius Archbp. of Canterbury began to circumscribe the people under his Pastoral ●are and inspection, within the Boundaries of their several divisions and Parishes, which design of his was farther prosecuted, enlarged and confirmed by his successor Archbp. Theobal●, about the Year 677. In which posture and condition this Nation hath ever since continued.  
Parishes being thus instituted, there appeared a subsequent necessity▪ of erecting of Churches and Oratories, where the Celebration of Divine Offices might multiply the growth of Christianity, which was yet but in its Infancy and Minority; after their first Erection and Establishment, Antiquity (as it is evident from several Monuments of Venerable Inscription) imposed the Name of Tituli upon them. For in the Life of Pope Marcellinus, we read that In Roma ille instituit. 21. titulos; that is, in the Dialect of Elder times, one and twenty Churches.  
Now Titulus (as Sanctius observes) is Signum aliquod se● Monumentum, quod docet latere aliquid, aut accidisse cujus nolumus perire Memoriam.  
Church's then were anciently called Tituli, either from a name Metaphorically borrowed from Goods belonging to the Prince's Exchequer, that had some sign imprinted upon them, that they might be known whose they were; So the sign of the Cross was put upon the Churches, to make it known they were marked out and distinguished for God's Service: or else they were named Tituli, because the respective Presbyters did anciently derive and receive their several Titles from them. See Baronius, Anno Domini 112. They were likewise styled Memoriae Martyrum, because anciently Churches were built Supra Cryptas Martyrum; that is, upon those Vaults and Repositories, where the Dust and Relics of the ancient Martyrs were originally treasured up. Now, if you will know why Antiquity with such industrious Piety did Erect these Monuments, now called Churches, over the Ashes of these glorious Assertors and Champions of Christianity, and after devoted them to their names; these subsequent remarks or Notes upon the first institution, will sufficiently insinuate to the Reader the Reasons of this primary Consecration.  
I. That the Memory of those excellent Persons might be so preserved, that after they had received the glorious fate of Martyrdom it might not be buried in so cheap a Tomb as Oblivion.  
Secondly, That the example of such eminent Champions perpetuated in these lasting Monuments, might in succeeding Ages excite others, if any fresh Onset should be made on Christianity, with the same magnanimity to assert it as these before them had done, since they beheld so Venerable an Estimate was set upon their remembrance for dying for it.  
Thirdly, That in future times they might be rescued from an injurious and sacrilegious devastation, when Posterity should find they were devoted to the Memory of those who had with such an inexpugnable passive fortitude defended the Doctrine of the Cross, and had improved Christianity to a stupendious fertility, with the double compost of their Ink, and of ●heir Blood.  
Having thus traced out the original institution of Churches, and the Reasons of their Dedication; we shall now unlock their Doors, and view their contrivance within, and there, upon a serious Survey, Antiquity we shall find cast them into this Method and Order.  
When the indulgent and liberal Piety of the Primitive Christians began more visibly to mafest itself, those Churches they erected, were frequently, if not generally built in an Oval Figure, or like some of our Ships long and narrow, and bulking out on both sides, near the midst whereof the Pastophoria (we may call them the Pews) for Men and Women were designed, and in the midst the Bishop's seat was placed, called in Greek Bema, from its assent, and in Latin Thronus, from the eminency of it. At the East end was the Altar placed, though at Antioch its position respected the West. Not far distant from the Bishops. Throne was the Ambo., or Reading Desk, where●t the Anagnostes. Read the Scriptures Old and New to the ●aity; round about the Bishop's seat sat the Presbyters, the Deacons not sitting, but standing behind him, except the ●rimicerius Diaconorum, who was ever to attend the Bishop, and therefore stood close by him, being always eldest in ●ime, though not preferred in affection. The Ostiarii (Church Officers so styled) were designed to attend the men's, as the Deacons were obliged to wait the women's Desks or Pews, by whose care and inspection they were kept neat and in their just order, Younger Men & Women, if there were any conveniency of place, sit; if not, they were engaged to stand, the Women behind the graver Matrons, the Men behind their Seniors; Boys were placed with their Fathers, and Girls with their Mothers. See Bp. Montague's Acts and Monuments of the Church, pag. 457. & 458.  
The Absis amongst the Primitive Christians, was the upper part of the Choir near the Altar, where Penitents by Imposition of hands were usually absolved.  
In the Primitive times, these several stations in the several Respective Churches were consigned to those who were blasted more or less (that is gradually) with ●he censure of Excommunication.  
First, those who were called ●tantes, were those who were debarred the Lord's Table. But ●s for the entrance into the Church, hearing the Word, ●raying with the Congregation, ●hey were Entitled to equal liberty with other Christians; ●hey might stand by, and behold others receive the Sacrament, ●ut themselves did not partake of that Sacred Mystery.  
Secondly, The Succumbents were those who had admittance ●nto the Church, but their sta●ion was behind the Choir or Pulpit, and they were to depart upon the pronouncing the It a ●●issa est, with the Catechumeni (that is, such Pagans who were gained to the Christian Faith, but not fully admitted into th● Church, because they wanted Baptism) and therefore tha● they might not pray promiscuously, with other Christian● there was a place behind th● Pulpit or Choir allotted t● them in form of a Cloister, called from them the Catechumenium.  
And Lastly, Though they might prostrate themselves o● their knees (styled from thence Succumbentes) and offer up thei● prayers, yet this they might no● do in the Congregation, but only in that place which was the station designed for the Catechumeni.  
The Third sort of Penitents that were Marshaled under the denomination of Audientes, were those who were permitted to advance no further, than the Church-Porch, where it was allowed them to hear the Scriptures read, but not to join in ●rayer, nor to approach the Sa●red Table of the Lord.  
The Fourth Catalogue of ●ersons under the sad Discipline ●f separation, denominated the ●lorantes, were those who stood ●uite without the Church, imploring those that entered in with Tears, to Petition God for the Remission of their formerly contracted Offences.  
There were other Persons likewise in the Primitive times, who were something proportionate to these, and fell under a fivefold Denomination. As first, there were the Catechistae, that is, those who by Instruction and the Discipline of Catechism were to be habituated to the Rudiments of Christian Religion. Secondly, the Educati who were those who by hearing daily Lectures of Divinity read, did improve those principles which were first planted in them by Catechistical Infusion. Thirdly, the Competentes, who were those who could render an Account of those Fundamental Truths, which lay folded up in that compendious Scheme or Systeme called the Apostles Creed. Fourthly, the Intincti Neophyti or Tirones, who were those that could not only untwist those Principles that lay wrapped up in the Apostolical Symbol of Belief, but likewise could unveil those other Doctrines out of which was woven the whole Frame or Contexture of the Christian Religion. Fifthly, ●he Fideles, who were those well matured or improved Christians, who being fully radicated and instructed in the faith, were admitted to the Reception of the Sacred Eucharist.  
So under the Law, there were the Proselytes of the Gates, ●he Proselytes of Justice: The first of these were only tied to ●he observation of those seven precepts which were styled the precepts of the Sons of Noah, because supposed to be given by Noah to his Sons when he came out of the Ark, but were neither circumcised nor otherwise conformable to the Law of Moses, which precepts were these 1. That they dealt uprightly with every man. 2. That the● Blessed and Magnified the Nam● of God. 3. That they Worshipped not any False Gods, bu● to abstain from Idolatry. 4. T● refrain from all unlawful Lust and Copulations. 5. To keep themselves from Theft and Robbery. 6. And from shedding of blood. And 7. not to eat the Flesh or Member of any Beast abstracted from it, whe● living, by which all cruelty wa● Interdicted. These though they were admitted to the Worship of God, and to repair to the Temple, yet being uncircumcised, were not suffered to converse with the Jews, nor come 〈…〉 to the same Court of the Tem 〈…〉 e with them: but had the ou 〈…〉 rmost Court of that place, call 〈…〉 d Atrium Gentium or Immun 〈…〉 rum. The other simply call 〈…〉 d Proselytes were represented ●nder the Notion of Adopted ●ews, as being admitted to Worship God in the same Court ●f the Temple with them, and 〈…〉 aring with them in all their 〈…〉 iviledges, not differing from 〈…〉 'em in any thing, but only their 〈…〉 encalogy or Extraction.  
Now there were four Courts 〈…〉 the Jewish Temple: First, 〈…〉 trium Sacerdotum or the 〈…〉 riests Court, where was e 〈…〉 cted the Thusiasterion or Al 〈…〉 r for Sacrifice, as likewise the 〈…〉 razen Laver wherein both 〈…〉 riest and Sacrifice were assoiled from their Pollution. Secondly, Atrium Populi or the People's Court, appropriated likewise to the Proselytes of Justice, where stood the Braze● Throne or Scaffold, on which Solomon and his Successors wer● inaugurated; it was also styled Solomon's Porch, from the many Porches erected there by tha● Prince to secure the People from the violent and injurious impressions of the Wether▪ Thirdly, Atrium Foeminaru● or the women's Court, where was established the Poor man's Box, from whence in Sacred pages it hath contracted the Denomination of the Treasury▪ and from thence our Saviour is said to Teach in the Treasury, that is in the women's Court. Between these Courts was an ascent of 15 steps whereon were sung by the Levites the Gradual Psalms, beginning at the 120, and concluding at the 134. Fourthly, there was Atrium Gentium or Immundorum, devoted to the Service of those Gentiles who were properly styled the Proselytes of the Gates; this Court was divided from the other Courts by an eminent Traverse Wall three Cubits high, adorned with certain Pillars of equal distance, to which St. Paul alludes when he asserts that our Saviour by his Tragedy on the Cross had dismantled the Partition Wall: And out of this Court Divines likewise affirm that our Saviour did expel those Buyers and Sellers that had defiled it by an impious and injurious Profanation. So amongst the Levites, there were first the Punies or Tirones, who from their Childhood till the Five and Twentieth year of their Age learned the Duty of their Offices. Secondly, Graduates, who were those who having spent four years Study in the Law were able to answer and oppose in it. Thirdly, Licentiates, who did actually exercise the Priestly Function. And Fourthly Doctors or Rabbins, who were in Degree the most Eminent.  
Indeed many of the Jewish Ceremonies were imitated by our Saviour under the Gospel: The Apostles were answerable to the Missi or Messengers amongst the Jews, being sent abroad into all Nations by Christ to gather in Sinners to their Saviour, being that peculium which of all others he counted most his Due, having paid so dearly for it on the Cross: as they were amongst the Jews sent by the High Priest to fetch in the Deuce of the Temple. So also the Imposition of Hands, a Form of Benediction amongst the Jews as ancient as Jacob himself, Gen. 48. 14. in blessing joseph's Sons, was often used by our Saviour to the same purpose. And even the two Sacraments are of this Nature: Baptism related to the washing in use amongst the Jews at their admitting or Initiating Proselytes; and Christ's taking Bread and giving Thanks, etc. after Supper (wherein the other Sacraments was first Instited) was directly the Post Caenium amongst the Jews, not a peculiar part of the Passeover Feast, but a Ceremony after all Feasts very customary amongst them. So the word Ecclesia from the Assemblies Sacred or Civil amongst the Jews is made use of to signify the Christian Church which Christ was to gather together. So the Presbyteri or Elders amongst the Jews are brought by the Apostles to signify an Order in the Church, and Presbyteria Colleges of many of them together, called by Igna●ius in Epist▪ ad Trall. Sacred Societies and Counsellors and Assistants to the Bishop, are parallel to the Sanhedrin or Council of Elders that were joined to Moses in his Government, to facilitate the Burden to him. The Deacons amongst the Primitive Christians were instituted in Imitation of the Treasurer or Steward amongst the Jews, and consequently the place where the Goods which they were to distibute were kept, was correspondent to their Gazo-philacium or Treasury: So the Bishop also amongst Christians is a Transcript of the Head of the Congregation amongst them. And the Christian Patriarches were originally but an Imitation of the Heads of the Tribes amongst the Jews: Something proportionate to these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Spartans', who were the Overseers and Governors of their Provinces and Cities, as likewise the  
who were a peculiar sort of Governors, who had to do with the education of Women especially in cultivating and Reforming their Lives and Manners. Amongst the Athenians, likewise were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were chosen Magistrates, ten out of every Tribe, whose Duty and Office it was to take care and cognisance of the younger people. The Christian Censure of Excommunication was in Assimilation of their Aposunagogia, whether it were a seclusion from Sacred or only Civil Conventions it matters little, for the Civil amongst them, may be accommodated to the Ecclesiastical amongst Christians, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which though it signifies primarily any kind of Assembly and is so taken Mat. 6. so that it is appropriated to a place of Divine Worship in other places of Holy writ) and the several Degrees of it in the Christian Church, were proportionate to the Jewish Niddui, Cherim, and Schammatha. Psalms, Hymns, and Songs anciently used in the Christian Church, were parallel to 1. Mizmor a short verse. 2. Tehilla, Praise, Celebrating God. 3. Schir, a Canticle, as that word is used in the Title of the Song of Songs very customary amongst the Jews. And it is the conjecture of some learned persons that our Saviour instituted his Prayer vulgarly called the Lords-prayer in Relation to those 18 Prayers or Benedictions called in the Gemarra▪ composed or appointed Prayers; The 3 first of which, and the 3 last respected the Glory of God, the 12 other intermediate were spent on those prime Things that were necessary, either to the whole People, or every particular Man. Lastly, others assert that that Clause, For thine is the Kingsdom, the Power, and the Glory, or ever and ever, was annexed to the Lords-prayer, as parallel to that Form of Speech introduced amongst the Jews in the Time of Ezra, which was commonly interwoven in the Close of their Prayers, viz. from an Age to an Age. For whereas in all the conclusions of Benedictions before the Days of Ezra, they were only wont to say from Age; when the Sadduces perverted this Form of Speech, and asserted there was but one Age, the Jewish Doctors did determine that the Form should be, from Age to Age.  
But I have made too prolix a Digression, I now return to prosecute my former Discourse.  
Churches being thus erected and established, the several denominations of Ecclesiae Domus orationis, Aedes Sacrae, Coemiteria, Martyria, Kuriacae Eucteria, by subsequent ages were imposed upon them, but seldom or never Templa, or Naoi, until the Government of Constantine the Great, and then the appellation of Templa was engrafted upon them, that Monarch by this commodious and flexible condescension, endeavouring so to endear those that continued spotted with the dark tincture of Paganism, that he might by degrees reduce them within the pale of the Church; or secondly, by this Artifice or compliance designing to charm and oblige them to mingle with the faithful in the Celebration of those Divine Offices, whose performance did improve and enforce the growth of the Christian Faith.  
Having taken a compendious prospect of Churches, as to their frame without, and their contexture within; I shall now survey that Revenue either fixed or accidental, that made up the Ecclesiastical Patrimony, and my first disputation shall be upon Oblations, which anciently were marshaled under the double title of Cathedratica and Pentecos●alia.  
Cathedratica were so styled, because they were paid towards the support▪ of that Honour and Dignity which was due to the Episcopal Chair, and these were so retrenched by the second Council of Bracara, and the seventh of toledo, that they were not to exceed two shillings in the pound. Or else they were called so because they were paid to the Bishop solemnly sitting in the Episcopal Chair.  
Pentecostalia had that denomination conferred upon them, because they were anciently payable to the Minister or Priest at Whitsuntide, and for that reason vulgarly called Whitsun- Farthings, a moiety of which, and sometimes a third part was returned to the Bishop of the Respective Diocese, towards the supply and maintenance of so eminent a Function.  
Obventions are the next, which exact our consideration, if you consult the Lexicon Juridicum of Sclardius or Calvinus-you will find them thus described in the word Obventio; Obventiones (say they) reditus Fruct usque omnes significant, qui vel ex ipso corpore, velex industria hominis accedunt, veluti mercedes, pensionesque ex locationibus praediorum urbanorum debitas, vec●uras jumentorum, naulum navium. In brief, Obventions are sometimes a Revenue that issues from things certain, but more frequently and for the most part they are the result and product of these things which are of accidental contingency.  
The first raising of Tenths and Fifths by Gregory the 9th. about the Year 1229. and after ratified and confirmed about the Year 1240, seems to have beer that when the Court of Rome▪ did confer on Clerks and Chap lains residing with them, Benesi ces in the Dioceses of Foreign Bishops, they out of a grateful acknowledgement, gave the first whole or half years' profits to the Pope. See Sir Roger Twisden's Historical Vindication, page 84. When the collection of first fruits did originally commence, is in debate amongst Authors, some asserting that Pope Boniface the ixth. began to gather them about the Year 1399. though others again, as Cardinal D'ossatt, Ranulphus C●strusis and Walsingham affirm their payment to be earlier, and that Pope John the 22th. began first to collect them about the Year 1316.  
The last Ingredient that compounds the spiritual Revenue, which indeed is the great Ligament that ties together all the Ecclesiastical Patrimony, is Tithes, which are not only due by a right of assimulation; that is, because they were paid under the Levitical Law, therefore by the Analogy of proportion they are to be paid under the Gospel, but even enjoined by the Law of Nature itself: And this may easily be evicted by this Argument. Whatsoever hath been observed to be paid in all times, in all places, and in all Nations, does result from a common Dictate of Nature. But the payment of Tithes hath been observed in all times, in all places, and by all Nations; Ergo, the payment of Tithes does originally result from a common Dictate of Nature. The Minor is supported and made good by the general practice of Nations. The Sabeans, a rude and barbarous Nation, forbade their Spices to be Transported, until the Tithes of them were offered unto their God Sabis. The Tyrians, and after the Romans paid Tithes of that increase they had obtained by Merchandise, and other Naval achievements to their great Patron Hercules. The last of which paid them by a general assent to the respective Deities; Hippona, Pomona, Messia, Almona, Tutelina, Cardua, Par●ula, Lucina, Sestia, Statina, and Murtia, to whose protection, Horses, Fruit, Corn, Women and public Laystals were generally devoted. And Cyrus when he had carried Sardis by storm or Onset, by interdict forbade the plunder or Ravage of the City, until the Tithe of the Spoil was sequestered and set apart to be paid to Mars and Pallas; and Camillus, the eminent Roman Dictator, when he had attaqued the City of Vei ●y assault, he particularly abstracted the Tithes of that Pillage that opulent City afforded, to be consecrated to Apollo and Jupiter. Hercules by the Trachinii was styled Kornopios, and worshipped under the Notion of a God, that by his powerful influence rescued them from the injuries of Flies; for so originally the Name imports: and Ipictonos by the Erithrai, or the Inhabitants of the Red Sea, that is, such a God, and in that capacity adored, that destroyed those Worms who were destructive to their Vines; in memory of which signal protections, both these Nations abovesaid, as well as the Tyrians, as the Learned observe, paid him Tithes, as a Symbol of their exemplary Gratitude.  
Jupiter amongst the Greeks was called Myiagrus, Myiodes, and Apomyios, all which Denominations did only denote and intimate his Dominion over Flies, so that the ancients (as Meursius and others observe) either paid him Tithes, or something parallel or proportionate to them, for preserving their Sacrifices from the busy and importunate Onsets of those ravenous Infects. See more of this Discourse in Stachius, De Sa●r●siciis Gentilium.  
The Persees that now inhabit Persia (being a Branch extracted from the ancient Persians who upon their Pyr●theia worshipped their Fire-Gods, as a Transcript of the Sun, who in their opinion was but an Original Globe of Flame; and whom they adored sometimes under the name of Mithras, and sometimes under the Appellation of Abraxas) although they are ruder than the wildness of a Desert, and ignorant beyond the Fate of Barbarism, yet by the conduct of the Light of Nature, though it shine in them but with a faint, and a glimmering Beam, they have a separated Priesthood, to whom they pay Tithes, because by their ministering to Divine Offices, their Devotion receiveth an happy Increase and Improvement; as a late Treatise styled The Religion of the Banians and Modern Persees, does abundantly testify.  
The Behedin or Laymen (says the Author of that Tract) anciently, and at this day, pays Tithes to the Distoore, or Chief Priest, and in his absence, to the Herbood, or Priest; or lastly, to the Daroo, or Churchmen, Officers of a spiritual cognizance amongst the ancient and modern Persees who still superstitiously worship the Fire.  
I know it is objected, that this was only in some special cases, and they of extraordinary emergency, because a Vow was still annexed for the payment of them; which had they been due intrinsically and ex natura rei, had altogether been unnecessary and superfluous. To this I answer, that all Divines that have treated of Casuistical Theology, do assert, that every act of sin upon its immediate Commission is to be rescinded ●nd expiated by as immediate an ●ct of repentance; yet they al●o affirm, a Vow is of excellent ●se to promote and quicken the performance of this so absolutely necessary a Duty: So it is ●ere, though Tithes are due in●insecally and ex natura rei, yet ● Vow is of eminent use and influence to improve their more active performance, and enforce ●heir more quick and effectual ●ayment; which Discourse is ●pported by Cajetan, in that ●rief and rational assertion of ●is, which he thus delivers:  
Non est inconveniens (determines he) materiam voti esse bonum, ad quod quispiam alio nomine tenetur, ut ex duplici vinculo ad idem teneatur; vinculo scilicet divini praecepti, seu juris naturalis, & proprii voti.  
Having thus concluded these disquisitions concerning the Original institution of Churches▪ & their particular endowments; I shall now from these subsequent Reasons briefly discover how the Advowson or Patronage of Ecclesiastical preferments became to be invested in Lay persons.  
First, It was Ratione sundi▪ in relation to that parcel o● ground on which the Church was erected, which was of their original concession.  
Secondly, Ratione fundationis by reason the Fabric of the Church itself, was first erected ●t the Cost and Expenses of ●heir proper Beneficence.  
Thirdly, Respect●n donationis, ●n respect of the Donation of ●and, either Glebe or Pasture, ●y them Enstated upon the incumbent Minister of Priest, ●nd his Successors for ever.  
Having wrapped up this Discourse in as brief a Circumscription, as I could; I now proceed ●o discover a Scale or Register ●f those Rectories or Vicariges, ●nd their Respective Patrons ●oth Ancient and Modern, as ●hey lie impaled in the Dioceses' ●f Canterbury and Rochester.   

A short View of the RELIGION and WORSHIP of the Ancient Gentiles  
HAving mentioned some Ceremonies amongst the Gentiles in my precedent Discourse, that probably entitled their first Genealogy to some Customs amongst the Jews, I do not esteem it an unwelcome task if I shall take a compendious prospect of the Religion of those ancient Idolaters, which consisted principally and chiefly in the Worship of Daemons, i. ● Inferior Divine Powers, supposed to be Mediators between God and man; which opinion of theirs was certainly extracted from the Jewish Doctrine of Angels, and the Description of those Offices & Embassies those Seraphic Spirits were concerned and engaged in here below, when they were Ministerial and subservient to the execution of those Omnipotent Commands that were imposed upon them by God above.  
Now Daemons in the Gentile Theology, were Deastri, or Medioxumi, an inferior Species of Deified Powers, of a middle proportion, or degree between the Sovereign Gods and mortal men; and this seems to be the affirmation of Plato in his Symposio; and all the subsequent Platonists did manifest it evidently that they did embark and concentre in the same Assertion. After him Plutarch in his Treatise De defectu Oraculorum, deduces the extraction of this Distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Sovereign Gods and Inferior Deities, or Daemons, as high as the Antiquity of Zoroaster; you may hear him speak thus, Magnas & difficiles Dubitationes videntur (says he) solvisse qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medio inter D●os & Homines loco constituerunt, quod nos cum his concil●at quodammodo ac conjungit, invenerint, sive haec Magorum & Zoroastris Doctrina sit, sive Thracica ab Orpheo profecta, sive Aegyptiaca, sive Phrygica, etc. The Sovereign or Highest Gods, which amongst them were properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those whom they asserted, to have their residence in Heaven; yea, in the Sun, Moon, and the residue of the other Planets, and their Retinue the Stars; from whence they represented them under the Appellation of Dii Superi, and Dii Caelestes, whom they affirmed to have neither Beginning nor End: And this is the Sentiment of Apuleius, as you find him thus speaking, in his Treatise De Daemonio Socratis. Immortales sine ullo vel Fine vel Exordio, sed prorsus à retrò aeviterni. And because they dwelled in the Heavenly Lights, as Souls lodged in Bodies. It is the opinion of Plato in his Cratilus, that the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first was derived from the everlasting Rolling and uncessant Motion of the Heavenly Bodies.  
Now these Sovereign or Celestial Gods were in the vogue and Estimate of elder times of so sublime and venerable an account, as they might not be profaned with the address or approach of earthly Applications, or with the care or managery of inferior and terrestrial Concerns, & therefore they brought in, by way of supply, that middle sort of Divine Powers which they called Daemons, to be an Order of Agents and Ministers, or else as Mediators between the Sovereign Gods & Mortal Men; and this is that Plato affirms in his Simposium, God is not (says he) approached by men, but all that Commerce and Intercourse which is betwixt the Gods and Men, is performed by the Mediation of Daemons or Inferior Deities. And in a Discourse subsequent to this, in the Treatise abovementioned, he descends to more minute particulars, and thus unvails his Sense; Daemons (says he) are Reporters and Transporters from men to the Gods; again from the Gods to men, of the Supplications and Prayers of the one, and the Injunctions imposed, and the Rewards due to the Devotion and Religious Worship of the other. And Apuleius in his forequoted Treatise De Daemonio Socratis, does excellently well portray these middle Powers Mediae Potestates per quas & Desideria nostra, & merita ad D●os comineant inter mortales Coelicolasque Rectores; hinc precum, inde donorum; qui ultra citroque portant; hinc petitiones, inde suppetias, seu quidam utrinque Interpretes & Salutigeri. For, saith he, in the procedure of his Discourse, Neque enim pro Majestate Deorum Coelestium fuit haec curare. It is not adequate to the Majesty of the Sovereign Gods to manage these things of themselves.  
Whence it is that Celsus in O rigen, strews these eminent Characters on his Daemons or inferior Deities, terming them Summi Dei, Satrap, Praesides, Procuratores, Deuces, qui neglecti non minus laedere possunt quam Persarum, Romanorumque R●gis Praesides & Ministri. To lodge no longer on this Discourse, we will fold up all in the words of Apuleius in his Treatise De Daemonio Socratis, Cuncta Coelestium voluntate, Numine & Autoritate ●iunt sed Daemonum obsequio, opera & Ministerio. All things (says he) owe their first efflux and emanation to the will, influence, and authority of the Celestial Powers above, and to the obsequious industry and Ministry of the Daemons, or inferior Deities below. Indeed this Doctrine of Daemons was so ●iveted and incorporated into the Theological Principles of the Gentile world, that it was a public Assertion, that the Souls even of Tyrants, and other impious men, had a power after death, and that the product of these were the mali Genii, or the torvi Daemons; hence they represented them under the affrightful Notions of Erinnies, Eumenideses, Larvae, Spectra, Lemures, and other horrid Appellations, and erected Temples and Altars, wherein with Sacrifices and Oblations, they endeavoured so to mollify and appease their fury, that they might be redeemed from that damage and prejudice which might else like a Black Tempest have descended upon them.  
This Discourse leads me to peruse the Original of these Daemons, whom upon a serious Scrutiny I find to be only the Souls or Spirits of some Deceased Heroes Canonised and Deified by the Superstition of elder times, for some Monuments and signal Trophies of their Prudence and Magnanimity bequeathed to the entranced world: Indeed it was long before it could be believed that so excellent persons could live; and when they saw they did live, they after thought they could never die: and this Assertion is supported by the Testimony of Hermes Trismegistus, an Author both of unquestionable veracity, and antiquity, in his Asclepias, where having named Aesculapius, Osiris, and his Grandfather Hermes, who were (as he affirms) worshipped for Daemons, in times parallel to his; he adds farther, that the Egyptians call them (namely the Daemons) Sancta Animalia, and that amongst them (naming the Egyptians) per singulas Civitates co●i eorum Animas, quorum sunt consecratae virtutes.  
Philo Biblius in his Preface to his Translation of San Coniat hon, the ancient Phoenician Historian, delivers what he had observed and deduced out of the same Author, and might be Ministerial to the improvement of their Understandings who should read him; namely, that all the Barbarians, principally the Egyptians and Phoenicians, from whom the rest extracted it, esteemed those their Dii Medioxumi, who had found out any thing profitable for the Life of Man, or had deserved well of any Nation, so that they worshipped these as Gods, erecting Statues, Obelisques, Images and Temples unto them; and more especially they gave the Names of their Kings (as to the Elements of the world) so also to these reputed Gods; for they esteemed the natural Deities of the Sun, Moon, and Stars, and those which were in these, to be solely and properly Gods; so that their Deities were ranged and marshaled into two distinct Orders, the one Mortal, and the other Eternal.  
And to this purpose Hesiod speaks in his Poems, when according to that luxuriant Latitude of Fancy, Poets entitle themselves to, he tells us, that when those happy men, that flourished in the first and Golden Age of the world, had abandoned this Life; great Jupiter promoted them to be Daemons, that is, Keepers or Guardians, Protectors and Patrons of Humane Nature, and Earthly Mortals, Overseers of their good or evil works, Dispenser's of Riches; and this he affirms is that Majestic Royalty they are invested with. To abet all that hath been discoursed of before, Plato in his excellent Treatise De Rep. would have all those that had fallen with Honour in the Field, to be enroled in Hesiod's Golden Register, and to be advanced to the pre-eminence and dignity of Daemons, and the Oracle to be consulted, how they should be both interred and honoured; and accordingly ever afterwards their Sepulchers to be approached with the same Reverence and Esteem as Addresses were made to the Repositories and Tombs of other Daemons. And the same Honour and Canonization (he affirms) in a semblable or proportionate Method should be attributed to all those who in the time of their life, were excellent for Virtue, or eminent for Magnanimity and Courage, whether they were ravished away by a violent Fate, or deceased under the incumbent pressure of a great, but good old Age. Thus have we traced out, and unveiled the Original Genealogy of Daemons, according to the most ancient Opinion, and general Notion of the Gentiles; But ●esides these Soul-Daemons, and Canonised Mortals, their Theology asserted and introduced another degree of Daemons more elevated and sublime, which never had been the Souls of men, or ever were linked to mortal Flesh; but were from the beginning, or without beginning, always the same. So Apul●ius discovers to us from the Sentiments of the Platonists, in his before recited Treatise De Daemonio Socratis. Est (says he) & aliud superius, augustiusque Daemonum genus, qui semper à Corporis compedibus & nexibus, liberi, certis potestatibus curentur, Ex hâc sublimiori Daemonum copia, autumat Plato, singulis hominibus in vitâ agendâ, Testes & Custodes singulos additos. This Order of Daemons is in its semblance or proportion exactly parallel to those separated and spiritual Powers we list under the Notion of Angels, as the Species of Soul-damons' is correspondent to those we marshal under the Appellation of the Saints departed. The superstitious Gentiles muffled up in the Fogs both of a gross and an affected and voluntary Ignorance, not only worshipped these Daemons, or inferior Deities themselves, but likewise to enforce and aggrandise that Adoration they offered up to them, and render it more conspicuous, but likewise with a religious Address reverenced those Shrines, Urns and Sepulchers that were entrusted to be the Treasuries of their Relics. Plato who was cited before for the Canonisation of those Heroes, who had generously offered up their Lives in the Field, as an Oblation to the Interest of their Country, would have their Shrines and Repositories to be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Coffins of Daemons, which ridiculous Devotion of theirs, or rather Folly is well represented to us by Clemens Alexandrinus, Stromatum Lib. 6. in these words, as they are cited by Vossius, De Idololatria, and M●de in his Apostasy of the latter times, Existimant (scilicet Graeci) nihil refer, an has Animas (scilicet Daemones quos invocant) Deos an Angelos dicamus: Jam verò qui sunt eorum Doctrinae periti, in multis Templis tanquam Deorum statuas, omnes se●è Mortuorum Lo●ulos posu●re, Daemons vocantes eorum Animas; eas autem coli ab Hominibus docentes, ●ut quae divinâ Providentiâ, prop●ter Vitae puritatem acceperint, ut ●ad Hominum Ministerium, Locum qui est circa Terram obirent, sciebant enim aliquas Animas, ex Naturâ, Corpore teneri. Out of which sober Reflections o● Observations we may collect the Result of his sense to be this; that the Gentiles supposed the like presence and power of the Daemons at their Coffins and Sepulchers, as they asserted was resident in their Images, as though there perpetually remained some natural Obligation or Connexion between the separated Souls and their Relics; and therefore they established Temples over those Tombs that were the Conservatories and Exchequers of their disbanded Ashes. I shall subjoin the Testimony of Arnobius, a person very well versed in the Rituals and Ceremonies of those elder times, having originally gathered the Rudiments of his Education and Culture from the Schools of the Gentiles; who thus speaks, lib. 6. adversus Gentes. Quid quod multa ex his Templa quae Tholis sunt aureis, & sublimibus elata Fastigiis, ●uctorum conscriptionibus comprobatur, contegere Cineres atque Ossa & functorum esse Corporum scpulturas? Nun patet & promptum est aut pro Diis immortalibus mortuos nos colere, aut inexpiabilem si●ri Numinibus ●ontumeliam, quorum Delubra & Templa Mortuorum superlata Bu●tis. I shall not need to disrobe ●he words of their Latin Ve●ture, because the sense is almost coincident with the former, ●e upbraiding the Gentiles for reverencing their Temples as the Shrines of their Gods, which were but the Repositories of mortal men.  
Nor did they only worship the Sepulchers of these Daemons, but likewise those Pillars, Columns, and Obelisques established at first to their Honour and Remembrance: And those which ●t first were but Index's and Memorials to perpetuate their Fame, in procedure of time became Monuments to improve ●heir superstitious Devotion; which is excellently described by Minusius Felix in his Octavius Majores nostri (saith he) dum Reges suos colunt religiosè, dum defunctos eos desiderant in Imaginibus videre, dum g●stiunt eorum memorias in statuis detine re, sacra facta sunt, quae fuerant assumpta solatio. From which words we may collect, that the superstition of the Gentiles, esteeming the adoration of Urns and Coffins too cheap and obscure, advanced and screwed up their Worship to an higher pitch, and paid their Devotion to consecrated Columns, and Pillars, and those that were at first erected only to establish a remembrance, at last became Instruments to oblige a public Veneration; so that those persons that were beyond their hopes when living, were above their Faith when they were dead.  
But the great Engines by which the Gentiles did exalt their Devotion, were the Images of these Daemons in whom they believed the Souls of these departed Heroes (like Inmates) ●o lodge and inhabit; and this ●ve are informed by Eusebius out of Porphiry, who affirms, that ●hey asserted that Gods had a particular affection to their Portraitures a●● Images; and ●hat they were circumscribed within the narrow Cloisters of ●hose consecrated Statues, which ●eing dismantled, they immediately substracted their protection: Hence issued that Answer ●r Defence of the Gentiles, as Arnobius (lib. 6. advers Gent.) makes them speak; Neque nos aera, argenti materias aurique, neque alia quibus signa conficiunt, eas esse per se Deos, & religiosa discernimus Numina; sed eos in his colimus, eosque veneramur, quos dedicatio infert sacra, & frabrilibus efficit habitare Simulachris. Which is likewise discovered to us by a Pen more ancient than either of these, that is, Hermes Tresmegistus, who in his Asclepias speaks in English thus; Because (saith he) our Ancestors erred much, through unbelief, concerning Deities, and had but easy regard of Religion, and Divine Worship; therefore they contrived an Art to frame Gods (he means Images) and because they could not create Souls (he means to those senseless Bodies) therefore ●hey summoned the Souls of Daemons and Angels, and cloistered ●hem up in their Images, and ho●y Mysteries, by which means ●lone these Images have power ●f helping and hurting; which ●●us incorporated (he saith) are ●●iled by the Egyptians Statuas ●nimatas spiritu & sensu plenas. The sum of all this Mystery is, ●hat Images are made as Body's 〈◊〉 be informed with Daemons, as ●ith Souls; so that an Image ●as but an Ambush or Engine 〈◊〉 catch Daemons, and an Arti●●e so to oblige them to a place, ●at they might keep them from condoning it. And this was 〈◊〉 reason they bound their Images with such massy Ligatures and Chains, hoping that by these Restraints and Confinements they might so oblige them to fix their residence in those Receptacles, that no Charm or Magical Address might seduce them to desert that place or station they were not only engaged to protect, but likewise to assert. A Transcript of which Charm or Address, as it is set down by Macrobius i● his Saturnalia, is here represented, the Words made to speak English, are these that follow And thou especially, whosoever thou art, the Patron of this City and People, I pray and beseech, and with your leave, require you, to abandon the People and City of Carthage, t● forsake the Places, Temples Ceremonies and Enclosures of their City; to go away from them, and to strike some terror and astonishment into that People and City; and having left it, to come to Rome to me and mine; and that our Cities, Places, Temples, Ceremonies, be more acceptable, and better liked of you; and that you would take the charge of me, of the People of Rome, and of my Soldiers, or as we may know and understand it; if you do so, I vow to build you Temples, and to appoint solemn Sports for you. When they invoked the Infernal Gods to depart a City, they touched the Surface of the Earth; when they mentioned the Supernal Deities, they erected their hands to Heaven; when they recited their Vow, they affixed their hands to their Breasts.  
And indeed this may appear a probable reason why God so frequently in the sacred Pages with the menace of the severest penalties, and other formidable prohibitions, does deter the Jews from framing any Graven Images, to bow down before them and worship them, because the universal Assertion of the Gentiles was, their Gods or Daemons were Tenants to those graven Mansions.  
I should now represent a Register of those Tutelary Deities the Gentiles styled their Dii Minores or Daemons, or Dii Medioxumi, or Deastri; but before I advance farther in this Discourse, I shall make some compendious remarks on those they called their Dii Majores, or their greater and more eminent Deities, and then subjoin a Catalogue of the other. As for the Dii Majores, that were the Protectors and Tutelary Guardians of the Grecian States, they were circumscribed within a narrow Circle, their whole Number swelling but to a List of twelve Namely, Jupiter, Juno, Saturn, Sol or Apollo, Luna or Diana, Mars, Mercury, Minerva or Pallas, Neptune, Pluto or Orcus, Vulcan, by them styled Mulciber; and lastly, Venus or Urania, or Lilithia, or Anaitis; for so she was named by the Phoenicians, Syrians, and Arabians: To whom the Romans superadded these eight, viz. Bereinthia, or Cybele, or Vesta; for under all these Appellations she was adored by the Romans, which flowed from one and the same Deity, Coelus, Ops or Tellus, Bacchus, Alcides or Hercules, Ceres, and lastly, Proserpina, and Janus: Now to some of these they gave special Attributes; some of the principal of which I shall now recite. Jupiter by the Romans was called Jupiter Stator, or Jupiter the Stayer; because in a Fight between Romulus and Tatius King of the Sabins, when the Romans began to retreat, Romulus vowed to erect a Temple to him, under that Attribute, if he would infuse new courage into the faint and drooping Romans, and stop the flight of the one, and the victorious progress of the other, which accordingly (say the Roman Historians) being effected, Romulus paid and accomplished his Vow, and Jupiter in subsequent Ages, was in that devoted Temple adored, under that Notion. Secondly, He was named Jupiter Lapis; hence per Jovem Lapidem jurare, does frequently occur in the Roman Antiquities; now the reason of this Attribute was this; In those public Contracts the Romans entered into, either with their Allies, or Enemies, they cast away a Stone, with this Imprecation annexed to it, May Jupiter that is the great Witness to this solemn Contract, so reject and cast away us, as we do now this Stone, if we by a false and injurious violation infringe this signal and public Stipulation. In relation to this practice of theirs, Grotius in his Treatise De Jure Belli & Pacis, discourses excellently well; his words are these: Qui per Lapidem jurat (says he) si falsum juraverit perjurus est, quia non te audit Lapis loquentem, sed punit Deus fallentem. And in another place he subjoins this reason to fortify what he had discoursed of before. Neque honos ullus deberi potest Deo (says he) si nihil praestet colenti; nec ullus metus si non irascitur non colenti. Thirdly, He was Jupiter Labradeus, from his being portrayed or ensculpt on ancient Coins and Images, holding an Axe or Hatchet, which amongst the Grecians was the Symbol, and amongst the Egyptians, the Hieroglyphic of Justice. Fourthly, He had the Appellation of Jupiter Pistor, or the Baker; and the reason of this Attribute was, because when the Gauls had besieged the Capitol, and much distressed the Garrison, Jupiter instructed the Romans in their sleep to fling out their Bread to them; which caused the Gauls to abandon the Siege, believing the Capitol to be well furnished and stocked with Provision to secure it against the Distresses of an approaching Famine. He had other Epithets of less Estimate; some of which I shall reflect upon, and the rest entomb in silence; as Nenius, God of Hospitality, Philus God of Love, Neterius, God of Fellowship; Homogenius, God of Kindred; Phratrius, God of Tribes; Enhoreius, God of Oaths; to intimate to us, what a respectful or cautious regard men should have of Hospitality, Love, Fellowship, Kindred, Tribes, and Oaths. But he had two signal Attributes bestowed upon him by the Gentiles; namely, Jupiter Teretrius, and Elicius: Jupiter Teretrius was called so from the Globous Figure of the Earth, which is teres & rotundus, and which he is ensculpt with in ancient Coins, sometimes supporting it in his hand, and sometimes treading upon it with his Foot; or rather from terendo Hosts, from wasting and destroying the Enemies of the Roman Grandeur. Secondly, He was styled Jupiter Elicius, ab eliciendo Suppetias, because when the Romans were engaged in perplexed difficulties, he rescued them from those prejudices by an extraordinary Supply and Support.  
Juno likewise had several Titles attributed to her. She was styled Nebo▪ and Baaltiis amongst the Assyrians, and Soticena, Sospitatrix, and Opipena amongst the Romans, because she was favourable and helpful to Women, in the agony and pangs of Childbirth; hence that usual Address of the teeming Roman Ladies, Juno Lucinafer opem. Then she was named Curetis, the Goddess of Soldiers; and Populonia, the Goddess of the People: She had also the Epithet of Juno, Gamelia, and Juga, or Jugatina, that is, the Goddess of Marriage; in order to which, she had the various Appellations of Interduca, because she was supposed to be assistant to persons at their Inter-Marriage; Domiduca, because she conducted them home; Vnxia, because the Posts of the house where the Nuptial Feast was solemnised, were anciently anointed with Oil, the Emblem of Joy and Festivity; and Cinxia, either because by her concurrence, the Cestus or Virgin Zone was more successfully untied, or else because the Posts of the Bridal Mansion were bound about with Chaplets and Garlands: She likewise was known by the Title of Juno Caprotina ' and was styled so because she was entitled to the protection of the Trees called Caprosici, one of which bordered upon the margin of the Camp of the Romans, when they by the Artifice of their Maid Servants, gave a signal Defeat to Posthumus Livius, General of the Fidenates.  
Saturn was styled Chronos, under which Notion they prefigured. Time, and from hence the Ancients affirmed him to be the Son of Coelus and Ops, or Tell us, because Time is measured by the Motion of the Heavens, and the Vicissitudes and Seasons of the Earth; and therefore they painted him holding a scythe, to suggest to us that there was nothing▪ which in the vulgar apprehension was so inexpugnable, but the scythe of Time could mow it down, or subvert it. He was likewise named Sterculius, becasue he first instructed men with Dung or Compost to till and manure the Earth; and some antiquated Coins that still preserve his memory, have on their Reverse the Sculpture of a Ship, by which is intimated, that he was the first that taught men the Art of Navigation; for which he was exceedingly honoured by the Tyrians and Carthaginians, under the Notion of Milcom and Moloch, both derived from the Punic word Melech, which in that Dialect imports as much as King, as Milce does Queen; or else because he was ●he first that conducted Colonies ●nto Italy.  
Sol, or Apollo, or Pboebus, called by the Persians, Abraxas and Mithras, had divers Attributes, with which elder times adorned him: He was named Hyperion▪ because he was of highest Estimate amongst the Gentiles, and worshipped: with more veneration than all the o●her Deities, as his Light, Mo●ion and Influence is of more efficacy and vigorous Impression, ●han all the rest: He had likewise the Epithet of Cyclops Di●i, & Diespaeter, or Diei pater, Father of the Day; Erithaus, Red; Actaeon, Shining; Lampas, Brightness; Philogeus, Loving the Earth; but the most eminent Attribute they decked him with, was Sminthius, derived from a Greek word that signifies a Mouse; for when Greece was miserably infested and harrassed with swarms of Mice, he by his power and influence destroyed that heap of ravenous Vermin, and rescued the Country from that total Ravage and Devastation they menaced to superinduce upon it: He had likewise the frequent appellation of Clarius, extracted from Claros, one of the Islands of the Cycladeses. There is one Epithet that the ancient Phoenjoyans bestowed on the Sun, which Mr. Selden in his Discourse De Diis Syris, hath furnished me with, that is Abgol, Baal, or Aligabalus, which in the Syrian and Phoenician Dialect imports as much as D●us seu Dominus Rotundus, Circularis seu Volubilis, the Circular or Spherical God.  
The Moon, called Luna, Cynthia, or Diana by the Romans, Artemis, by the Greeks; Astarte, by the Phoenicians; and Belisama by the Syrians; had likewise a Train or Retinue of Attributes: At Athens, she was named Brauronia; because there was a Temple devoted to her Worship, by one Brauron an Athenian. She was denominated Trivia, because she was worshipped where three ways met; and Lya or Lua, either from Lues the Plague (as Scaliger believes) because she is the cause of Infectious Distempers, which loosened the Soul from the Body, or else from losing that Girdle which Virgins were accustomed to untie in her Temple. And lastly, she was styled Fascelides, from the Bundle of Wood in which Iphigenia concealed that Image she stole from the Tyrant Thoas, who was accustomed to sacrifice all strangers to this Deity, under the Notion of Diana Taurica.  
Mars was styled Odrysius, from that solemn Worship which was ascribed to him by the Odrysii, a People of Thrace; and Gradivus à Gradiendo, that is, from the several steps and progressions that should with caution and prudence be observed in the conduct of War.  
Mercury was adored by the Egyptians under the Appellation of Anubis, and had the heterogeneous Figure of a man's body, but a Dog's head, which was amongst them the Hieroglyphic of Vigilancy, Fidelity, and Sagacity. He was styled Hermes by the Greeks, that is, the Interpreter; because the most dark and gloomy things are opened by Eloquence, of which he was the Patron. He was named Agor●us, from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Markets, intimating that that dexterous circumspection that should be employed in Contracts, and the prudent managery of affairs in buying and selling was to be supported and improved by his concurrence. Lastly, His Appellation was Hermaphroditus, because Antiquity did assert, that the virtue of this Planet was Masculine and Feminine; and therefore he was anciently painted with a Lance in one hand, and a Distaff in the other, to manifest that his Nature is both Masculine and Feminine; with the one he excites heat, with the other he improves moisture.  
Minerva is styled by the Greeks Tritonia, because she was educated by Triton a God of the Sea; or else under that Poetical umbrage is couched the dangers and prejudices wise men are exposed to, and that Learned men gather Knowledge and Experience out of Difficulties and Troubles. She was likewise named Onca, because one of the Gates of Thebes of that Appellation was entitled to her especial Patronage and Protection.  
Neptune or Glaucus was called by the Greeks Posidona, making the Image, because of all the Elements, Water by reason of its smoothness and clearness, makes and represents Images to us. He was also styled Sisicthonius and Ennosigaeus, from his violent concussion or shaking of the Earth.  
Pluto or Orcus was denominated Moth or Muth by the Phoenicians, which signifies Death; hence he is styled by Homer implacable or inexorable, inexpugnable, and most hateful, because the Gentiles did resent their Dissolution with regret & horror.  
Vulcan or Mul●iber had the Title of Ephaibos by the Greeks, and Vulcanus, quasi volans candour, to show the Heat and Light of the Fire; he is styled deformed, not that the Fire is so in itself; but that renders every thing deformed that it consumes; or else he hath the uncouth Title of crooked and lame, from the oblique and unequally ascending Flame, smutted and eclipsed with the annexed particles of Soot and Smoke; but still through those cloudy vails there appears light, which by its refulgency and beauty obliges all eyes; which caused the Poets to affirm, that Vulcan was the Husband of Aglaia and Venus, that is, splendour and beauty.  
Venus' styled Nanaea in the Book of Maccabees, and Urania, Lilithia, or Anaetis; for so she was called by Romans, Greeks, Phoenicians, Syrians & Arabians, was apparelled with many Titles by the Ancients; she was styled Morpho by the Greeks, which is the same with Venus Armata amongst the Romans. Indeed almost all the Deities were depicted or ensculpt Armed, which Pourtraicture among the Ancients was the Emblem either of Magnanimity, or Majesty; and ●olias, an Attribute, I suppose conferred on her, for her (in their opinion) successful loosening of Prisoners Fetters, or else for her ●appy contributing to the untying of the Virgin Zone.  
She was styled likewise Venus' ●allipiga, that is, pulchras ha●ns Nates; if I should untwist the Story on which this Epithet is established; there would appear so much obscenity to be folded up in it, it would so slain and sully the Paper, that it would scarce leave it white enough to do its penance in. I had rather therefore obscure & wrap it up in a grateful silence, than rake any farther in so unsavoury a Dunghill.  
Amongst the Romans she wa● named Venus Libitina,, so that she was the Goddess both of Generation and Corruption, of ou● coming into this world, and o● our going out. She was nominated also Venus Cloacina, from Cloaca, a Sink or House of Office, a Title the Romans bestowed on their public Strumpet's or Courtesans, that exposed an● prostituted themselves for hire to the embraces of any person, though never so foul and detestable.  
Nor did she want her Attri●utes amongst the Phoenicians, ●nd Saracenical Arabians, by ●hom she was styled Salambo and ●abar, that is, as Mr. Selden in ●is Book De Diis Syris, interrets it, Stella Lucifera, or the refulgent Star.  
Berecinthia was styled Turrita, because she first taught men how 〈…〉 erect Towers and Fortresses, 〈…〉 d to secure and circumscribe ●●eir Cities and Towers with ●alls and Turrets; hence in ●●cient Coins she is always in●●lp'd with a Tower on her ●●ad. She was named also We 〈…〉, à vestiendo, because she first instructed men to wear Garments, or else to apparel the naked Earth with Houses, and therefore from her the Roman Porches and Thresholds consecrated to her, were called Vestibula; or because she was frequently taken for the Earth, (as her Temple at Rome did import, which was built in an Orbicular Figure) she might be called Vesta, because the Earth i● attired and clothed with the Embroidery of Grass, Flowers▪ Herbs, Plants, and Trees hence she is also denominated Cybele, from Cubus, a Cube; t● intimate to us the Earth's stability.  
Bacchus had several Appellations, as amongst the Phoenicians he was named jar-chus, tha● is, as the Learned Bochartus renders it, the Son of Chus; and from thence by the Greeks and Latins he was corruptly called Jacchus. He had the Title of Zagreus, a Hunter, and Nebrodes. He had the Title of Nebrodes conferred upon him (as Bochartus conjectures) being corruptly borrowed by the Gentiles, from Nembroth or Nembrot, vulgarly styled in our Translations Nimrod. Others extract it from his being attired in exuvio Hin●uleo, that is, in the Skin of a young Fawn, or Kid, or as o●hers assert, in that of a Colt. Bromius was another Title conferred on him, which is derived ●rom his protection of Vines ●nd Grapes. He was styled Le●aeus from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Torcular, a Wine-press; and Lisius, Lyaeus and Liber, from the opening and dissolving the Spirits by the heat of Wine, when they were too much condensed and congealed with Melancholy. Another Attribute of his was Evan, which in the Syrian and Arabic Dialect, is Hedera, or Ivy, because his Thirsus, or Lance was bound about with Vine & Ivy Leaves. And so he was named in Latin Cissius, from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ivy. He was styled Aegobolus, from a Goat being sacrificed to him instead of those humane Sacrifices which had before stained and polluted his Altars, and Dithriambus, from his double Triumph, over the Indians, and Arabians, and from Nisa, a Town inhabited by the last; he was frequently termed Dionysius.  
Hercules or Alcides, had in the Register of his Epithets two of signal account, that is, Ogmius and Saxanus; the first Bochartus derives from the Phoenician word Ogami, to wander; which may denote to us his various Excursions and Expeditions into Lybia, Spain, and other places; the reason of the last is this; being engaged in Battle, & Victory hover with doubtful Wings over his fainting Troops, by a Cataract of stones that were poured down from Heaven, the Conquest was retrieved, and the Enemy totally subdued and discomfited.  
Ceres had the Title of Ambarvalis attributed unto her; but upon what Foundation it was erected is uncertain; and from hence were the Feasts derived which were dedicated to Her, called Ambarvalia.  
Janus is by Bochartus deemed to be but a Transcript of Noah; first, because Jajin in the Hebrew signifies Wine, of which Noah was the first Inventor. Secondly, Because he was anciently ensculpt with two Faces, which is exactly parallel to Noah, who looked backwards npon the old World that perished under the angry Baptism of an Universal Deluge; and forwards upon the Universe newly started out from that public lnundation. And thirdly, upon very ancient Coins, where the Signature of Janus is ensculpt on the one side, there is the Figure of a Ship endorsed or impressed on the Reverse, which preserves the remembrance of safety and shelter that Noah received in that wooden Isle the Ark.  
There were many other Epithets that these Dii Majores of less moment and importance, which were borrowed and extracted from some Hills, Cities, and Regions where they were adored, which are exactly deciphered by Lillius Giraldus in his Syntagmata Deorum, whither I refer the Reader.  
Before I leave this Discourse, because it conduces much to the understanding of ancient Coins, and Medals, I shall represent how the Fictions of the Poets did describe these Deities to be drawn in their Celestial Chariots. Jupiter, Sol, Mars, and Neptune had theirs conducted along by Horses; Bacchus had his managed by Lynx's and Tigers; Saturn by Dragons; Diana by Stags; Luna, or the Moon by Oxen; Juno by Peacocks; Cybele by Lions; Ceres by Serpents; Pluto by four black Horses; Mercury in stead of a Chariot, had Wings annexed both to his Head and Heels; Venus had hers attended on by Swans, Doves, and Sparrows, the last of which is excellently well portrayed and descanted on by the Greek Epigrammatist, and thus made to speak English;  

When the Blind Boy doth address  
His Forces unto wantonness,  
He than extracts Plumes for his Arrows  
From his Mother's Lustful Sparrows;  
But when again he would inspire  
Mortals with a chaste Desire,  
To plume a Dart, for such a Love,  
He borrows Feathers from her Dove.   
I shall now unweave a Catalogue as brief as may be of these Dii Minores, or Semones, that is, Semi-Homines, which here follows; Summanus was the Principal God or Precedent of the Manes, by some conjectured to be Pluto. Consus was the God of Counsel, by many affirmed to be Neptune, because Counsels should be as obscure and hidden as the Flux and Reflux of the Sea. Pan or Faunus, Inuus and Pales were the Gods of Shepherds, from the last of which, the Feasts called Pallilia, celebrated on the days of the Foundations of Cities were derived; for indeed those were but the nobler Transcripts of Sheep-cots; the last did protect the Flock from the Rage of Beasts; and the first did secure the Citizens from the fury of more Bestial men. Deus Averruncus was a Tutelary God that vindicated Corn from Smut, and men from the Blackness of Disasters; he was amongst the Phoenicians called Chamos. Nascio was the God of Births: Cunina was the Goddess of Cradles; Rumina of Sucking; Educa and Potina, or Vict'a and Potua were the Deities to whom was entitled the care of Eating and Drinking: Subjugus, Virginensis, Manturn, Proma and Pertunda were ex●isae seu temeratae Virginitatis Dii & Deae. Mena was the Goddess of women's Monthly Prosluviums; Egeria of Teeming Women; Carne was the Goddess of Flesh; Abeona and Adeona were the Patronesses of Passengers, to protect their going out, and returning home; Naenia was Goddess of Funerals; Lubentia, of Lust;  
Volumna of Will or Desire; Vitula of youthful Wantonness; Vacuna was Goddess of Leisure and Idleness; Muncia of Sinks; Laverna of Thiefs; Feronia was Goddess of Groves; Col●ina or Collinus were the Deities of the Hills; Jugatinus had the care of Tops of Mountains; Silvanus had the custody of woods; Vallona was the Goddess of Valleys? Peitho or Suada was the Goddess of Eloquence; Pecunia of Money; Thalassius was the God of Marriage; Aius of Speech; Fidius of Faith; Aristaeus had the Tuition of Bees; as Mellona was the Goddess of Honey; Bubona of Oxen; Hippona of Horses: Nor did Actions want their peculiar Deities; for Horta was the Goddess of Exhorting; and Agonius the God that brought Actions to accomplishment; Robigus was the God of Smut; Terminus of Bounds; and Priapus of Gardens and Seeds; Proteus and Vertumnus were the Gods of Merchants; Sentinus was God of Senses; Vitunus of Life; Tutanus of Defence; Aeolus was the Deity of the Winds, deduced from the Phoenician word Aol (as Bochar●us asserts) which signifies a Tempest; Portunus or Melicertus of Harbours; Aucula was Goddess of Maidservants; Diverra of Sweeping; Dice, of Law-Suits; Pomona was the Goddess of Fruit; and Flora or Chloris of Flowers; Nodiotinus or Nodinus was the God that had the Care of the Corn when it knotted; whilst the Flower was wrapped within the Bud, Volutina; when the Leaves dilated themselves, Patelina; whilst the Corn was in its milky Substance, Lactucina had the custody of it; when it was digested and ripened, Matura; and when it shot forth into Ear, Hostilina was entitled to its Tuition; Hebe was the Goddess of Youth; Meditrina was the Goddess of Physic; Cardina or Cardea, of Hinges; Forculus was the God of Doors; and Limentinus, of Thresholds; Intercido was the God that rescued men from violent Slaughters; Pilumnus was a Deity that guarded corn when it was Inned, from Hair, or any other destructive heterogeneous mixture; Picumnus was a God to whom Antiquity ascribed the Manuring, and first Cultivating of Fields; Levana was a Goddess that mollified that grief or sorrow which was the Result of Disease, or any other Disorder or Misfortune; Carmenta was the Goddess of Prophetesses; her Name was extracted from Carmen, because all Prophecies anciently were delivered in Verse; Ossipago was a Goddess who knit together and made solid tender Bones. Februa or Februtis was the Goddess of Fevers; Pataecus Epitrapezius was the Guardian Genius of those Tables the Gentiles eat at, whose Statue was usually affixed to them; Momus was the God of Critics, a Deity so impartially severe in his Animadversions, that he was permitted by Jupiter to make his remarks upon himself, and the Residue of the other Deities; Bona Dea, called likewise Fauna or Fatua, à Fando, was the Goddess of Chastity; and because she appeared to be warped & distorted with Enthusiasms, when she delivered her Dictates, therefore, from her, all persons that discoursed incogitantly, were styled Fatui and Fatu●; Haspocrates was the God of Silence; he was anciently depicted with his Forefinger on his mouth, and a Cap on his Head, which was the Symbol of Liberty; Angerona was the Goddess of Squinzies, and of Silence; also adjoining to her Temple was that of Volupia, Goddess of Pleasure, to intimate that none were to enter into her Temple, but those who had undergone any Calamity with Silence. Nay Tempests, & Noxious Fumes, and Privy had their Deities too; for when Cornelius Scipio had escaped the danger of Shipwreck in that Sea which washes the shores of Corsica, he consecrated a Temple Deae Tempestati; Cloacina was the Goddess of Privies, and Memphitis of ill Odours; who had a Temple Devoted to her Worship near Cremona.  
Indeed most of these Deities, if rightly considered, were but Effects and Emanations of God's Power and Providence, visibly manifested in his supporting and upholding the Fabric of the Universe; and this Truth the Poets and Philosophers of the Gentiles well understood, but designed to screen and conceal it from the Vulgar, by muffling it up in these Fabulous, and Supposititious, but Artificial Notions of Gods and Goddesses.  
There being an Alliance or Conformity between many of the Jewish Sacrifices, and those of the ancient Gentiles, I shall in a succinct and summary Landscape represent a brief Scale of those Solemnities from the Customs of the Romans & Greeks extracted from Stuckius, De Sacrificiis Gentilium.  
Before I make any farther progression in this Discourse, I shall take a brief Survey of those Priests which did manage the Roman Sacrifices. And first, he that had the charge of all subordinate or inferior Priests of the Sacrifices and Festivals, was called Pontifex maximus, and Rex Sacrificulus, or the King of Priests, because Kings did exercise this Office in elder times. But above them all was the Pontifical College, which at first consisted only of eight, but Sylla enlarged them to fifteen; these were to assist the Chief Pontifex, in whom alone was the supreme power of all Religion, Festivals, priests, Vestals, Vows, ●dols, Oaths, Funerals, and all other appendent Ceremonies, besides the Charge of the Bridge styled Pons Subli●ius. He ●ad more privilege and Ho●our annexed to his Office than ●he Kings themselves; for he ●ight ascend the Capitol in his ●itter, which was unlawful for others; and whatsoever Criminal fled to him for Refuge, was ●●at day secured from Punishment; nor was he to render an account of any of his Actions▪ The Priests subordinate to him were Luperci, the Priests of Pan Lycaeus, Potitii and Pin●rii of Hercules; of Divination by the Chirping of Birds, Augurs; and of Divining by Poultry▪ Pullarii; then those who had the care of Altars, and made an inspection into the Entrails of Beasts, who were styled Aruspices and Extispices. Curione● were the Priests who had the charge of each Curia or Ward for Romulus distributed Rom● into thirty Wards, and to each Ward assigned a Curio; ove● these was Curio Maximus; w● may style him an Archbishop▪ The Priests whom Romulus instituted to preserve the memory of Tatius King of the Sabins, were named Sodales Tatii. The Priests of Mars were called Salii; their Catalogue at first was but twelve, which afterwards swelled to fifteen: These were chosen out of the Patritii, and ●hey were in march to dance solemnly with their Targets, styled Ancilia, one of which was pre●ended to have fallen down from Heaven. Arvales were Priests that had the care of the ●ields, as the Feciales were ●hose that had the charge of the ●ar: The Priests that went al●ays covered with threaden ●aps, were called Flamines, qua● Filamines; these were as ma●y in number as the Dii majores, ●nd were subservient to that religious Worship that was offered up to those greater Deities, the principal of which was he who was devoted to Jupiter, and was styled Flamen Dialis: The Priests who had the care of the Sibyl's Books were at first but two, styled Duumviris; then they were improved to ten, and at last enlarged to fifteen. Fauna or Fatua who for her Loyalty to her Husband, had the Appellation of Bona Dea, had her peculiar Priestesses also. The Priests of Cybele, styled Mater Deorum, were called Galli, whose Chief or Archpriest had the Title of Archi-Gallus. There were other Priests called Triumvirs and Septemviri Epulonum, who had the conduct & charge of the public Feasts and Games. Besides every lesser Deity was entitled to a Priest, and these had their under Officers, called Camilli. The Servants of Flamen Dialis were sti●ed Flaminei: The Guardians of their Temples were named Aeditui. Their Trumpeters, tubicines and Tibicines, their Criers that went before the priest's, to enjoin the people to ●bstain from work during the ●me of Sacrificing, were styled ●reciae. Popae were those that ●ound the Sacrifices; Victima●i were those who killed them. ●here was an Officer amongst ●e Greeks and Romans, that ●d the charge and custody of ●e Lavatory, or Chernips, styled ● Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●here the Priest was to wash & ●oil himself, before he performed the Rites of Sacrifice▪ And now I proceed to describe the Sacrifices; and first I shall survey those of the Romans, wh● used to offer the Day before the Solemn Sacrifice, a preparatory Victim called Hostia praecedanea▪ Their Succedaneae were Sacrifices which succeeded when th● former were not satisfactory▪ Weathers that were led to Sacrifice with a Lamb on each side● were styled Ambigui. Bidente● were Sheep designed for the Altar, with two Horns and tw● eminent Teeth. Ambarvale● were Sacrifices carried in Procession about the Fields, as Amburbales were those that wer● conducted in Procession abo● the City. Heifers untamed● which never had been put u●der the yoke, were named In●uges. The Priest having brought ●he Victim to the Altar, was accustomed to pray, laying his Hand on the Altar, Music in ●he Interval improving the Solemnity; af●er he lodged on the ●ead of the Beast Corn, or a ●ake mixed with Salt & Frank●cense; this was styled Immolate, from Mola a Cake. Then allowed Libatio, which was ●e tasting of the Wine, and ●rinkling it on the Beasts head; ●is done, the Hairs between ●s Horns were plucked up, and ●st into the Fire; this they en●uled Libamina prima: Then 〈◊〉 Beast was killed, the Blood ●●ceiv'd into Vessels, and the ●trails perused; at last it was 〈◊〉 into pieces, one Fragment was wrapped up in Meal, and then burned on the Altar; this was termed Litare. After this they let themselves loose into all manner of Festivity. The Sacrifices that were offered up, were styled porrecta, from an antiquated word porricere, which imports as much as Dicare: Now each particular God had his Sacrifice; White Beasts were sacrificed to the Supernal Gods and Black to the Infernal Deities: the Bull was offered up to Jupiter, Neptune, Mars, Apollo▪ Luna, and the Heroes. Th● Ram was sacrificed to Mars, an● the Hero's wine was devote● to Ceres and Liber; the Goat t● Aesculapius and Liber, Milk an● Honey to Ceres; a Horse to S● and Mars; a Lamb to Juno an● Faunus; a Dove to Venus; a Do to Pan and Minerva; a Cock to the Lares; a Hog to Sylvanus; a Sow to Ceres and Cybele; a Hen to Aesculapius; and a Child to Saturn. To each Deity they likewise assigned a particular Bird: The Eagle to Jupiter; the Cock to the Sun; ●he Magpie to Mars; the Raven ●o Apollo, etc. There were also particular Trees consecrated to ●hem; to Jupiter, the Oak; to ●allas, the Olive; to Venus, the Myrtle; to Pluto, the Cypress; ●o Baochus the Vine and Firtree; to Hercules the Poplar; ●o Apollo the Laurel and Palmtree; to Mars and Hymen the ●ine.  
I shall now descend to represent in a brief Portraiture the Priests & Temples amongst the Grecians, as likewise their trai● of Sacrifices, and the Right● which attended them; I shal● begin with their Priests and Temples: As they had multiplicity of Gods, so they had various Orders of Priests; Those of Jupiter and Apollo were Boys, eminent for Birth and Beauty ● the Priests of Cybele were to be artificial Eunuches; Ceres, Bona Dea, and Bacchus had their Priestesses; the Priests of Bellona offered up a Victim of their own Blood; the Athenian chief Priests, styled Hierophantae, who were invested with a power proportionate to the Roman Pontifices, dieted and congealed themselves with Hemlock, to super-induce in them an Impotency towards Women. No man was to be instituted a Priest, whose Body was impaired with any blemish. Their Garments and Shoes were white, if they were the Priests of Ceres; outward purity being the principal thing they entitled themselves to. The Priests that sacrificed to the Infernal Gods, were attired in black Garments; but purple if they were the Priests of the Celestial Deities. They glittered also with Crowns and Mitres, and were also adorned with Ribbons and Laces: Their Office was not only to pray and sacrifice, but also to purify with Brimstone & Salt-water. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a Basket or Chest wherein were treasured up the first fruits and other consecrated Relics, which had been offered up to Minerva, was to multiply and enforce the Grandeur and pomp of their Panathenaian Feasts, devoted to the honour of the abovesaid Goddess, born on the shoulders of the noblest Athenian Virgins. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was under the Notion of a Bishop or overseer, to regulate their Sacred Mysteries. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was he that attended the Sacred Fire that glowed on their Altars; they had, as amongst the Romans, their Criers and Preachers also, and likewise those who were the Guardians of their Temples.  
Now for their Temples, that of Minerva at Athens was erected in the most elevated part of the City, as that of Jupiter at Rome was in the Capitol. The Temple of Mercy at Athens, sti●ed the Asylum, which was a Sanctuary for Delinquents, was established by the Sons of Hercules. Theseus had erected one before styled Theseum, in imitation, and proportion to which, Romulus instituted his Asylum at Rome. At first the Deities amongst the Gentiles had no Temples at all; but were ado●ed either on Hills, or in Groves; ●●crops was the first (as some affirm) who erected a Temple 〈◊〉 Athens, as Janus did in Italy; before they had no other Temples, but the Sepulchers and Monuments of the Dead. The Temples of the Celestial Gods, were established upon the Ground, those of the Infernal under. Near Sparta, Jupiter had a Temple styled Scotinon, from the Darkness of it, being obscured with Groves. There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Chapel of the Earth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chapel of the Destinies. The Places where they established their Assemblies and Sermons were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Their Temples had the Denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from those dark Exhalations that issued from their Sacrifices and Incense. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the general Name for Temples, because the Gods dwelled in them, and because they were esteemed to be rendered holy by Consecration, they were styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
That part of the Temple where the Idol stood was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same with Delubrum amongst the Latins.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●o●●ut, or set apart, and did sometimes denote the Temple, because it was separated from vulgar uses.  
For such a Superstitious Honour did they devote to its Structure, that they leaped over its Threshold, out of a dread they might pollute it by treading on ●t. Nor did they pass by any Temple without paying some veneration to it: And such a confident security did they repose in these ●difices, that here they lodged their Treasures, Sacrilege being then under the Notion of an execrable Impiety: Nay, such a venerable esteem did the Gentiles ascribe to the Temple of Apollo Pythius, that it was judged a Crime of a black Tincture but to walk in it; and by the Law of Pisistratus was punished with death. Hence when the Greeks would express any danger for acted Impieties, they would proverbially affirm it had been better you had walked in the Pythium; and to admonish persons from venting their Excrements, either Ordure, or Urine, near the Confines of Consecrated Structures, the Images of Serpents were ensculpt over the Gates of their Temples. And from hence that proverbial Adagy amongst the Romans had its Birth and Extraction, Pinge duos Angues, locus sacer est.  
I shall now proceed to offer up a concile Scheme of their Sacrifices themselves, whose Mode and Method is thus deciphered; None were to approach the Altar until they were first purified; nor must the Victim be laid on it, until it had received its Lustration with Meal and Holy Water, gathered from their Lavatory, styled Chernips. Some sprinkling of this Water was strewed on the standers by, after a Firebrand snatched from the Altar had been first drenched and extinguished in it, and then some sacred Meal was cast on them. This done, the Priest offered up his Orisons, and then the Sacrifice was conducted to the Altar with the Head downwards, if it were devoted to the Infernal Gods, but upwards, if it were dedicated to the Celestial; the Heart, Spleen, Liver and Fat were offered to the particular Deities, the residue of the Victim was a Feast for the Priest and People, consuming the Remainder of the Day in a licentious and vicious Festivity: when the Greeks sacrificed to Vesta, and the Romans to the Lares, they devoured the whole Sacrifice; hence Lari Sacrificare, was to eat up all: Persons of a meaner capacity offered Meal or Cakes, the same with the Roman Mola, to which those of richer Demean added the mixture of Wine and Oil. These frugal Sacrifices are styled by Pindar, Supplicating Sacrifices, suggesting to us, that there was frequently more Devotion manifested in these mean and thrifty oblations, than there was in more splendid and pompous Victims: They were accustomed to try if the Sacrifices would prove acceptable to their Gods, by placing a Cake upon the Head between the Horns, which were in solemn Feasts guilded; if the Beast was composed and quiet; it was judged to be a fit Sacrifice; but if disordered and tumultuous, it was rejected. In all Sacrifices Vesta was first invoked; to intimate the antiquity and necessity of Fire (of which she was made the Patroness by the Grecians) in those oblations. In the morning they used to sacrifice to their gods, in the evening to their Demigods or Heroes. The Greeks did not as the Romans, grind the Corn they placed on the Head of the Victim, but laid it on the Mass to demonstrate the ancient Mode of Feeding, before grinding of Corn was instituted. They were accustomed also after the Sacrifice and Feast, to burn the Tongue of the Beast, and sprinkle Wine on it, to specify, that after eating and drinking, the Tongue should be▪ obliged to Silence, and nothing divulged that was uttered in times of Festivity: This Rite was also solemnised to the honour of Mercury, who was in their Estimate the Patron of Eloquence, and Deity of Sleep; and therefore about that time that was devoted to Repose, the Tongue was sacrificed. The Grecian Priests were accustomed in an irregular Dance to run about their Altars, beginning first at the left hand, to insinuate the motion of the Zodiac, which is from the West, and was by ancient Astronomers styled the left part of the world; then they began their measures at the right hand to demonstrate the motion of the first Sphere, which is from East to West. Bloody Victims in the public vogue fell under the notion of impure; but Myrrh, Frankincense, and such like, had the milder Appellation of pure▪ Oblations conferred upon them. The Fleshy Morsels of the Sacrifices were styled ●heothyta: The persons who collected the consecrated Corn, were named Parasiti. The Officers that officiated at the Sacrifices, were entitled Orgeones. Philothytae were those superstitious Devoto's, that upon any occasion, though never so despicable, did offer up Sacrifice. And because much Wine was drunk after the accomplishment of these Solemnities, which dissolved both Priest and People into Excess & Disorder, therefore Critics extract the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after Sacrificing.  
Having taken in pieces most of the Ingredients that compounded the Gentile Superstition, I shall now describe those Festivals customary amongst the Grecians and Romans; first because they were a principal part of their Religion: secondly, because many held some correspondence and proportion with the Feasts of the Jews; so that it is probable they were first copied from that Original.  
I shall begin with those of the Greeks.  
And first, they had their Theoxenia, Feasts devoted to the whole Retinue of Deities, and therefore styled by the Latins Dies Pandicularis and Communicarius; it was principally observed by the Athenians, and consecrated to the Honour of Foreign Gods, or the Gods or Genii of Hospitality; sometimes likewise they were devoted to Apollo, who from▪ thence is styled Theoxenius They entitle their first institution to the Dioscuri, or Castor & Pollux. Anacalypteria were Feasts dedicated by the Rustics to Ceres and Bacchus upon the Inning of their Corn and Fruit; it was also observed by Brides upon their entrance into Marriage, because then the Bride that had been before cloistered up in her Father's House, began to be revealed and discovered; hence the Presents the Bridegroom endowed her with, had the Appellation of Anacalypteria. Anthisteria were Feasts devoted to Bacchus, observed in the Month Anthistorion, supposed by the Learned to be August, named so because the Athenian Children were then crowned with Garlands of Flowers. Aletis was a Feast that preserved the memory of Icarius and Erigone. Anthesphoria or Theogamia were Feasts offered up to Proserpina; the first was named so because Pluto ravished that Goddess, when she was gathering of Flowers.  
Apatorion was an Athenian Feast maintained for four days, or as some assent, only for three.  
Ascolia were Feasts dedicated to Bacchus, deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Bladder, because in the midst of the Theatre they were accustomed during these Solemnities to dance upon Bladders blown, and oiled, only with one foot, that by falling they might foment Mirth. Boedromia were Feasts celebrated at Athens with clamour and running in the Month Boedromion or September.  
Charistia were Love-Feasts, where those of Consanguinity entertained each other with gifts and Banquets.  
Chytria were Athenian Feasts observed in the midst of November, wherein all seeds were promiscuously boiled, and devoted to Mercury and Bacchus. Diamastigosis was the scourging Feast amongst the Spartans', in which the principal Youth were scourged in the view of their Friends, at the Altar of Diana. Diosia, were Feasts entitled ●o Jupiter; here they appeared not with jovial, but with sad and dejected Aspects. Elaphebolia were Feasts consecrated to Diana in the Month Elaphebolion, or February, wherein Stags were sacrificed to that Goddess. Ephestia were Theban Feasts devoted to Tiresias, who had been a successive mixture of Man & Woman, and therefore at that time they attired one first in a Masculine, and then in a Feminine Habit. Gamelia were Feasts offered up to Juno, as the Protectress of Marriage, in the Month Gamelion, or January; as likewise was that Feast styled Hecatomb, solemnised in the Month Hecatombaion, or July, where several Sports were exhibited to the People, wherein he that was most eminent, was recompensed with the Guerdon of a Brazen Target, and a Myrtle Chaplet. Elenephoria were Athenian Feasts wherein certain sacred Relics were carried about in a Consecrated Chest, by Priests devoted to that Service.  
Gacinthia were Spartan Feasts entitled to the honour of Apollo and his Boy Hiacinthus.  
Hypoca●stria were Feasts consecrated to Minerva, for rescuing persons from the prejudice of casual Fires.  
Usteria were Feasts at Argos, named so because a Sow was at that Solemnity offered up as a Victim to Venus.  
Lampteria were Feasts ascribed to Bacchus, into whose Temple in the Night, they were accustomed to carry flaming Torches, and to place Goblets full of Wine in all the Avenues of the City.  
Thea were also Feasts devoted to Bacchus, in whose Temple three empty Vessels were miraculously replenished with Wine in the nighttime, when the Doors were secured with Locks and Bars. The Chief Priestess that did officiate at their Celebration was entitled Thaia, and from her the Residue Thyadae.  
Theoina were Athenian Feasts consecrated also to Bacchus, as he was Patron of Wine.  
Trieterica were Feasts likewise celebrated to the honour of ●acchus every third year.  
Megalesia were Feasts entitled 〈◊〉 Cybele, in which some remarkable Spectacles were exhibited 〈◊〉 the People.  
Metageitnia were Apollo's Fe●vals, who from these was sti●d Metageitnius, and the Mo●th in which they were ce●brated was denominated Metageitnion, which some assert, was May, others July.  
Monophagia were Feasts amongst t●e Aegeans, where it appears they did eat in common of one Dish.  
Munichion was the Feast of Minerva, solemnised in the Por● of Athens, named Munichium, & in the Month Munichium or April.  
Nephalia were Feasts so denominated, because sober Sacrifices without the brisk supplement o● Wine, only consisting of a mixture of Honey and Water were offered up at that time to Sol, Luna, Venus, Urania, Mnemosyne, Aurora, and the Nymphs and Muses.  
Nuctelia, were Feasts styled so because then Night-Sacrifice● were devoted to Bacchus, wh● from them was named Nuc●elius.  
Oinesteria were Feasts that gathered that Appellation from a vast Cup filled up with Wine, which Beardless Youths being to cut their Hair, consecrated to Hercules,  
Ornea were the Festivals of Priapus, who was styled Ornea●es, from Ornis a Town of Pelo●onnesus.  
Oschophoria were Feasts at A●hens instituted by Theseus, when ●e returned mourning from ●reet, upon intelligence of the Decease of his Father Aegeus, 〈◊〉 which the noblest Youths ●arried Vine-Branches into Mi●erva's Temple.  
Panathenaia were the most eminent Feasts celebrated▪ every fifth year at Athens to the honour of Minerva; at this time several Spectacles were exposed to the People; the Youth than were accustomed to dance in armour, styled Perriche, from ●yrrhus, the Inventor. The Image of Pallas was then embarked in a Ship named Panathenaica, whose Sail had the Appellation of Peplus, whereon the Effigies of Enoeladus was portrayed, destroyed by Pallas. In this Feast as they did in the Feasts named Ephestia and Promethea; it was their usage to run extravagantly with Lamps or Torches: He that achieved the Conquest was recompensed with a Pot of Oil, whose first Institution was ascribed to Pallas, and not any but he, was licenced to transport Oil out of the Attic Territories.  
Puanepsia were Feasts that extracted this Title from Beans and other Pulse consecrated to Apollo; these Feasts were devoted to that God in the Month Puanepsion, which some affirm to be October, others, July.  
Sciora were Athenian Feasts, which had this Epithet bestowed upon them from that Umbrella or Fan styled in Greek Scioron, and Sciadion, born about then in Procession, & which was designed to screen and rescue persons from the heat of the Sun. These Feasts were dedicated to Minerva, styled from them Scirada, and were observed in the Month Sciorophorion, by some Conjectures deemed to be March.  
Thargelia were Athenian Feasts devoted to the Veneration of Apollo and Diana, and were celebrated in the Month Thargelium, or April: In this the first Fruits of the Earth, as Earnest of her Fertility, were offered up to these Deities, and boiled in the Pot styled Thargelos.  
I shall now describe the Roman Festivals, and those were either fixed and determined to a certain Revolution of Time, as the Stativae and Nundinae, or else solemnised when some extraordinary emergent occasion did exact their observance; such were the Sementivae and Pagonalia, Feasts celebrated at the Sowing of Corn, and erecting of Villages; and these styled by the general Name of Imperativae & Conceptivae. I shall now descend to unravel Particulars.  
Opalia were Feasts ascribed to Ops.  
Saturnalia were dedicated to Saturn, about the Sun's entrance into Capricorn; during▪ the Solemnity, the Heads of Slaves were covered with a Pileus, as a Symbol of Liberty, and attended by their Masters.  
Feriae Latinae were devoted to Juno, and observed upon the Hill Albanus, by Romans and Latins.  
Quinquatria was a Feast of five days to the honour of Minerva, solemnised after the Ides of March; the first day was set apart for Sacrifice, the other three for Gladiators, and the last for Expiations.  
Natalitia were Feasts devoted to the Genii, in which it was held ominous to shed the Blood of Beasts, since these Celebrations were wholly dedicated to Joy and Festivity.  
Lupercalia were Solemnities devoted to Pan, in gratitude to him for protecting the Sheep from Wolves; in it the Youth used to traverse the Streets naked, gently striking all that were obvious, with Leather Thongs; Virgins by a purposed Design exposed their hands to the Impression, hoping that Address would improve in them a future Pregnancy.  
Agonalia were Feasts observed in January, to Agoniús Cod of Actions and Erterprises.  
Carmentalia were offered up in January, to the Prophetess Carmenta, Evander's Mother.  
Compitalia were Feasts in May offered up to the Lares, and solemnised in Streets and Highways, where the Heads of Poppies and Onions were devoted as a Victim to them instead of the Sacrifices of Infants, whose Blood before by a barbarous effusion, had sullied and defiled their Altars, until prohibited by the Interdict of Junius Brutus.  
Matutalia were Feasts in May, consecrated to Matuta or Leuco●hoe; in these Feasts all Maidservants were excluded, but one, whom each Matron was to smite ●n the Cheek, because Matuta▪ distorted with Jealousy, that her Husband's Love was more warm to her Maid than herself, was so worried with a Frenzy, that she extinguished that, and herself at once in the Sea.  
Veneralia or Vinalia were consecrated to Venus; at these Festivals Gardens were dedicated, and much Wine poured out, in those Temples where Sacrifices were devoted to her.  
Lemuria were Feasts observed in May, to pacify the Lemures, or Night-Ghosts; at this time it was an Usage to fling Beans about their Houses, hoping by this Artifice to expel those Goblins from their infested Mansions.  
Feralia styled so à ferendis epulis, from carrying of Viands to the Urns and Sepulchers of their Deceased Relations, were Feasts in February, dedicated to the Manes.  
Terminalia were dedicated in February also, to Terminus, God of Marches and Bounds; these Feasts were observed to cement all emergent Animosities between Neighbours in relation to Bounds.  
Vertumn●li● were Feasts observed in Oct●b●●, to Vertumnus God of Merchants.  
Consualia mere Celebrations ●n August, dedicated to Consus, ●he God of Counsel; at this ●ime the Horses and Asles were Crowned, and redeemed from ●abour.  
Saliaria were Solemnities in March, devoted to Mars, whose Priests at this Feast, danced with Targets in their hands.  
Liberalia were observed in March, to the honour of Liber or Bacchus; the Priests at this Solemnity, sacrificed Crowned with Ivy Chaplets.  
Cerealia were consecrated to Ceres in April, because than she retrieved Proserpina; the Ceremonies that attended this Festival were performed only by Roman Matrons.  
Palilia were celebrated in April also, to Pales the Deity of Shepherds.  
Vulcanalia in August, preserved the memory of Vulcan.  
Meditrinalia were in October offered up to Meditrina, Goddess of Physic, because in that Month, the Romans took an Essay of old and new Wine as Medicinable.  
Neptunalia in June, were solemnised to the honour of Neptune.  
Portunalia were Feasts celebrated in the mouth of the River Tiber, to Portunus God of Harbours.  
Mercurialia and Brumalia were observed in November, to Mercury and Bacchus, who was styled Brumus and Bromus.  
Robigalia were dedicated to Robigo, God of Smut, in April, to redeem the Corn from Smut.  
Fontinilia were held in October, at which Feasts Fountains were embellished with Garlands.  
Augustalia were solemnised in October, to the honour of Augustus, because in this Month that Prince returned to Rome, adorned with the Laurels of Victory and Conquest.  
Laurentalia and Angeronalia were Feasts celebrated in December; the first were entitled to Acca Laurentia; the last to Angerona, Goddess of Anguish and Silence.  
Majuma and Floralia were Solemnities observed in May and April; the first devoted to Venus; the last to Flora; the Rites that improved these Celebrations, were so obscene and infamous, that I had rather fold them up in that Vesture the Women then disrobed themselves of, than prostitute and expose them to the public View.  
The Ludi or Festi Saeculares were celebrated at Rome, semel in saeculo, once in an Age, that is, in the Computation or Calculation of the Romans, once in an hundred years.  
The Festi or Agones Capitolini were consecrated to Jupiter, as Guardian or Protector of the Capitol, at which Festival Poems were either chanted or recited to the honour of that Deity, by the Roman Poets; he that was most eminent for those Labours, was rewarded and adorned with a Chaplet or Crown of Laurel, from which Investiture, it is probable, our Modem Poets Laureate did extract their first Denomination.  
He that will peruse this Discourse represented in a larger portraiture, let him view Rosinus Meursius, De F●stis Graecorum, or Hospinian De Origine Festorum, and Steuchius, De Sacrificiis Gentilium; in all which he will find what I have compendiously folded up in this Treatise, there more diffused and dilated.   

HAving mentioned the Augurs, Aruspices, and Extispices in the Body of this Treatise, I shall as an Appendage to this Discourse, subjoin a Summary Description of the several Methods of presaging or Divination amongst the Ancients; which here follow:  
And there was, 1. Auspicium, quasi Avispicium, taken from the flight of Birds, either on the right hand or on the left; (and hence the Proverb cometh, Avi sinistrâ, good Luck, because in giving or going, the right hand is opposite to the Receivers left) or from the number of the Birds, whence Romulus had promised to him the Empire, before his Brother, because he had seen the double number of Vultures: or lastly, from the nature of them, whence the said Romulus, seeing the Vultures, was (saith Florus) Spei plenus, Urbem Bellatricem fore, i●a illi, sanguini & praedae, assuetae, aves polliceb intur.  
2. Aruspicium, ab Aras inspiciendo, in which the Soothsayers observed whether the Beast to be sacrificed came to the Altar willingly, or not; whether the Entrails were of a natural colour, and exulcerated, etc. or whether any part were defective or wanting. All Histories afford Varieties of examples in this kind; I need give no particular Instance. A kind of Divination said to be practised first by the Tuscans or Etrurians; instructed in the knowledge thereof, by one called Tages, who appearing to certain Plowmen out of a Furrow, taught them this Mystery, and so vanished. This was also styled Extispicium.  
3. Tripudium, so called quasi Terripudium, and Terripavium, from the trembling or shaking of the Earth; was a conjecture of future Successes, by the rebounding of Crumbs cast unto Chickens: We have an instance of this in the Life of Tiberius Gra●chus, who being seditiously busy in promoting the Law Agraria, was forewarned by the Keeper of his Chickens to desist from that Enterprise, because when he had thrown the Crumbs to the Coop, there came out but one of the Chickens only, and the same without eating, retired again; which was taken for an ominous Portent, as the greedy devouring of them had been an auspicious Omen; but Tiberius contemning the Advertisement, and pursuing his Design, was the same day destroyed.  
4. Augurium, so called ab Avium garritu, was a prediction from the Chirping or Chattering of Birds; as also from the sounds and voices heard they knew not whence, nor on what occasion. In which latter kind the death of Caesar was divined, from the clattering of Armour in his House; and the poisoning of Germanicus, by the sounding of a Trumpet of its own accord; In the former, an Owl screeching in the Senate-house, was deemed ominous to Augustus; and a company of Crows following Sejanus to his House, with great noise and clamour, was judged to be fatal to hat great Favourite; and so it proved.  
It is to be observed, that the Priests that managed these Mysteries were attired in Chlaenâ, that is a Garment (as Ferrarius de re vestiaria expounds it) of Purple Cloth, lined with Wool, to whose Treatise, for more ample Information I refer the Reader.  
It is now expected I should unveil that mysterious Learning of the Ancients that lay folded up in the Enigmatical and Allegorical Mythology of the Gentiles; but this I hope I shall accomplish in a Treatise I am now designing to offer up to the public view, Entitled, The Original Growth, and Improvement of Heraldry, wherein I believe I shall give the World and the Reader a plenary satisfaction: I had almost forgot to decipher the several Species of Music in use amongst the Ancients, especially the Greeks at the solemnisation of their Festivals, and other Rituals above said, some part of which was in subsequent times, when the Mists of Infidelity were dispelled, annexed to the Retinue of Christian Ceremonies, and introduced into the Basilica's or greater Churches, about the Year 300▪ which was the time of their Erection, the Christians by this Artifice endeavouring so to oblige and endear them, that they might bring them to be enamoured on the Faith of Christ, when they should see that a prime Rite of theirs was adopted into the Family of its Religion, and made to wear a Christian Habit, that before was invested with a profane one. But because I shall be a little more diffusive on this Subject, I shall give this brief Original of the ancient and modern Music, and so determine this Treatise.  
When Music was introduced into those Churches, Antiquity called the Basilica's, or their greater Churches, & which we now style Cathedrals, which were erected about the Year 300, is uncertain; only it is probable, that about this time of Constantine it was incorporated into the Christian Discipline, and that upon two Considerations; First, as Augustine well observes, Ut per oblectamenta aurium assurgeret animus ad Pietatis affectum; that by the Obligation of the Ear, the mind might be raised to an affectionate delight in piety; or secondly, that by an easy and symbolical compliance with the Gentiles (in whose Temples, to improve the solemnity of their Sacrifices, and other public Devotions, Music was in use many Ages before) they might so engage and endear them, that they might bring them by degrees within the pale of the Christian Church: Indeed this was customary in the Primitive times for the Bishops of▪ those Ages, observing that the Gentile Priests used the Ring, Staff, and Mitre (as Philostratus asserts) practised those Rituals too, and in the highest detestation of their Follies, thought they might wisely enough imitate their innocent Customs, and Priestly Ornaments, and hoped they might better reconcile their minds to the Christian Religion, by compliance in Ceremonials, than exasperated them, by rejecting their ancient and innocent Ceremonies; for so the Apostles invited and enticed Judaisme into Christianity. Now amongst the Ancients there were three Distinctions of Music; First, the Ethick or Lidian, which consisted of Long Notes or Spondees, fit to calm the Passions, and raise the Affections, and this is supposed to be that Music which Elisha called for to ●nvite the Spirit of Prophecy ●nto him, 1 Kings 3. 15. And was practised by David, to recompose the disordered Spirit of Saul. Secondly, There was th● Dorian or Active, consisting 〈◊〉 Dactyls, or one long Note an● two short ones; it was styled s● because fitted to open and dilate the Spirits, when they were to much fixed and congealed wit Melancholy Impressions. Thirdly, There was the Enthusiastic or Phrygian, called so, because i● was much in use amongst tha● loose, ungoverned People, an● was composed of Tribrachies, o● short Notes fitted and design'● for the improvement and excitation of Amorous Passions.  
And now I hope this Discourse will have an Harmonio● Influence upon the Readers affections, since it's last determination concludes in Music.  
FINIS.