which is the highest Idolatrie So these proud Moralists they al made self as the last end so the first spring of Moralitie For 1 They al supposed those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their rule commun principes which some called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presumtions or presuppositions of natural light remaining in their corrupt understandings to be if managed aright a sufficient Rule or Law to guide them in their Morals Whence these dark glimmerings of corrupt nature were generally stiled by the Platonists as also by the Stoics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right reason Though indeed Plato now and then seems a little modest in acknowlegeing his ignorance yet generally they supposed an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right reason which if wel improved might bring them to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or top of their Moralitie This right reason was in a more particular manner the Stoics who passe for the greatest Moralists Diana or Goddesse as we find it excellently observed by Jansenius in his August Tom. 2. lib. 4. cap. 12. pag. 205. The Stoics saies he and al other who thought the offices of Virtue were to be desired for their own honestie and pulchritude made human reason to which they thought this was most consentaneous Judge and they would that she as Mistresse and Queen should governe al to whom as holding the chief supremacie over the other parts of the Soul al should be obedient For hence it is they so often crack that the duties of Virtue are therefore honest and desirable because they are consentaneous to right reason But in this mode of desiring Virtue there lies hid the greatest Pride for that which terminates their appetite is their very Reason as she is the Queen and Emperesse and utmost rule of a good life Whence it comes to passe that whosoever desireth Virtue in this manner adores his own Reason as the Princesse which he serves which without al peradventure is the worshipping and honoring and taking complacence in himself Here we may see whence the Scholemen borrowed their Recta ratio right reason which they make with the Philosophers to be the Regula esse moralis the rule of Moral Beings and Actions So Suarez in his 1a 2ae or Ethics touching esse Morale its rule c. Yea indeed the Scholemen herein came much short of many of the more modest Philosophers namely Socrates and Plato who make frequent acknowlegements of the imperfection of their Natural light and therefore by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to understand the objective Divine light or Law of God The Heathen Moralists assert a freewil or seeds of virtue of which I dout not but they had received some notices from Jewish Traditions as we have proved Court Gentiles P. 2. B. 2. c. 10. § 2. 2. The Heathen Moralists both Romans Pythagoreans Platonists Peripatetics and Stoics supposed there was in men a Good-nature disposition seeds of Virtue or Moral Free-wil which if wel improved would raise men to the highest elevation of Virtue This the Romans where the Pythagorean Philosophic flourished called the Elements or root of Virtue Some Platonists cal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good-nature The Aristotelics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Free-wil The Stoics the seeds of virtue And none abounded more in this Idolising of their own Free-wil than the Stoics whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first truth or according to the Christians Philosophic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first lye was That it was in the power of a mans own Free-wil to make himself virtuose or wicked happy or miserable yea a God if he pleased So Diogenes Laertius in the life of Zeno tels us the Stoics held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That virtue was teachable because good men are made of bad Agen saies he because reason is given to reasonable creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To live rightly according to reason happens to men naturally He also tels us that the Cynics held the same principe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that virtue was teachable Plutarch has a Book thus titled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that virtue is a thing teachable Yet we must confesse that some of the more modest Moralists made it a mater of question Whether virtue were teachable Plato or rather Socrates in Plato's words utterly denies it so Meno pag. 89 he brings in Socrates thus speaking Socrates against Free-wil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have often sought if there were any Preceptors of virtue and doing al I can I can find none Whence he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtue comes not from nature neither is it teachable but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Divine fate it is produced without the active concurrence of the mind in those where it is Thus Socrates in Plato's Meno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 99. whereby it seems he had some apprehension of the insufficience of corrupt nature or Free-wil to afford any spark of true Virtue and that it must come from some Divine fate Though what this Divine Fate was and how Virtue was communicated by him he was altogether at a losse Timaeus Locrus the Pythagorean from whom Plato borrowed the main Ideas of his Physics asserted seeds of Virtue in corrupt nature Thus pag. 103 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Principes of these Virtues are from nature but the middle and end from diligence with the benefit of Philosophic institution which nourish and corroborate virtue as exercices do the bodie c. This Philosophic Dogme of a Moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good nature free-wil or seminal virtue implanted in corrupt nature is excellently opened to us by Jansenius August Tom. 2. lib. 4. cap. 12. pag. 256. This Dogme saies he which asserteth seeds of Virtue to be implanted in men naturally we admonish that it sprang from the Gentile Philosophie For the Philosophers when they observed that there flourished in every mans nature a certain judgement concerning the honestie of many Acts and a remorse of Conscience following their pravities c. they attributed to the human mind seeds of al virtues which would by good culture and exercitation bud forth and grow up unto ripe Virtue Hear Tullie attributing the Elements of the more refined Peripatetic and Stoic Virtue to nature it self Tul. lib. 5. de finibus Nature brought in the Elements of virtue but it only began virtue and nothing more It 's true as Jansenius before wel observes if we consider Virtue only in regard of its office dutie or mater it may not be inconvenient to allow some more noble spirits some kind of seminal inclinations or radical dispositions to many heroic actions materially good with which many Noble Romans and Grecians were endowed But alas such seminal material dispositions to actions materially good are but the corps or bodie of Moralitie or Virtue it is the Principes specially the End that is the soul which spirits and informes every good act and renders
we are to take notice that something hereof was found in them very early and that out of a symbolising humor thereby to induce the Gentiles to an embracement of the Christian Religion as we find it in Cyprian l. 3. Epist 15 16. Tertul. de Moneg Origen l. 3. in Job August Epist 68. And the manner how they were introduced seems this After the death of any Christian specially if a Martyr the following year on the day of his departure they made public Commemoration in the public Assemblie of his Faith Christian Exploits and Divine Assistances vouchsafed to him with prayers to God that he would vouchsafe them the like good issue Then the Parents or Friends of the Deceased to render the Commemoration more solemne presented to the Church or to the Poor of the Congregation then present a quantitie of Bread and other food Many also to keep alive their memorie in the Church would leave on their last Wil and Testament certain Legacies to be paid annually on the day of their death And such were the foundations of these Anniversary Commemorations Yet these Offerings were looked on in those Primitive Churches not as Expiatory Sacrifices but only as Memorials of the Faith and Christian Courage with other good deeds of their deceased friends as we are assured Traitè des Ancien Ceremonies l'an 200. p. 20. But lastly to confesse the truth it is certain that many of those Primitive Christians at least in the third and fourth Centuries did too much symbolise with the Gentiles Demon worship and particularly in these their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacrifices for the dead This is incomparably wel explicated by Is Cas Exer. 16. N 43. where he shews that these Sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teletae were in use among the Grecians who performed their chief Sacreds by Night and they were various some greater some lesser They were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysteries and the operation of these Sacreds was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they who partaked of them were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The scope of these Sacrifices they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or consummation This end they interpreted the perduction of the Soul to that state in which it was before its descent into the Bodie So Olympiodorus in Platon Phaedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scope of these Teletae is to reduce souls to that end from which they at first descended as from its principe By which it 's evident that they looked on these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teletae to be as Purgatories for the purifying of the Soul Thence Augustin de Trin. l. 3. c. 10. saith That Satan hath cast deluded souls headlong into Hel by promising the purgation of their souls by those which they cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teletas Which gives us a great account of that Antichristian Purgatorie so much pleaded for by the Sectators of Antichrist and taken up by them in Imitation of those Pagan Teletae Of which see more Court Gent. P. 1. B. 2. C. 9. § 10. This Philosophic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Purgatorie began indeed very early to gain footing in the Churches of Christ Antichristian Purgatorie from the Schole of Alexandria and as we need no way dout had its foundation from the Schole of Alexandria where the Pythagorean and Platonic Philosophie was then in great vogue whence Origen with many other pieces of Demon-worship sucked in this also of Purgatorie Sacrifices and Prayers for the Dead which the Monkes his successors afterwards digested and improved and at last Antichrist stablished and confirmed by his Ecclesiastic Canons as before These Antichristian Teletae or Sacrifices and Prayers for the Dead were come to some maturitie even in Augustin's time for he de Civit. Dei l. 8. c. 26 27. tels us of certain superstitiose persons who carried their Junkets to the Graves of Martyrs and there made their prayers c. And the Author of Traitè des Ancien Cerem pag. 39. affirmes that about the year 380 there was a considerable progresse wade in Prayers for the Dead And the same Author pag. 44. shews us how the Vigils or Watchings of the Dead as also the usage of Singing and Tapers at their Burials was brought into the Church about the year 400 as before Hence also sprang the Passing-Bel as they cal it at the Soul's departure out of the bodie which is alwaies in the Roman Church attended with Prayers Lastly al Funeral-treatments Orations Sermons Prayers at the Grave so much in request in the Roman Church seem al to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these Demon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices and Prayers for the dead thereby to redeem their Souls from Purgatorie c. SECT IV. Papal Primatie and Traditions from Ethnic Philosophie § 1. ANother piece of Antichrist's Canon-Law is that which concernes his Canonic Papal Primatie Antichrist's Canonic Primatic an Imitamen of the Pagan which we may reckon also as a part of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foretold 1 Tim. 4.1 For as Mede wel observes the whole of Antichristianisme is comprehended under this Prophetic character of Antichrist And indeed that the whole of Antichrist's Primatie is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Imitation of the Pagan Primatie stablished at Rome and elsewhere is evident from the confession of his own Canon-Law for Decret part 1. Distinct 21. Edit Colon. an 1631. pag. 62. I find according to this exact Version these very words Amongst the Priests there is some difference kept so that some are called simple Priests some Arch-Presbyters some Chorepiscopi some Bishops some Arch-Bishops some Metropolitans some Primates some Patriarches some summi Pontifices high Priests or Popes This difference was introduced chiefly from the Gentiles who called their Flamens some Arch-flamens others Proto-Flamens Thus the Canonist who indeed gives us a good Genealogie of al their Canonic Primatie I find this wel observed by learned Bochart Contre Veron part 3. Paragr 86. cap. 23. pag. 883. To the Ceremonies of the Jewes they have joined those of the Pagans It is upon this Model that they have built al their Papal Hierarchie c. I find the like observation in Grotius de Imp. Sum. Potest cap. 11. pag. 350. It may be demanded by what exemple chiefly the Episcopal dignitie was introduced into the Church That there were Degrees of Priests amongst the Gentiles is most evident Neither was this a new custome or proper only to the Greeks and their Descendents as the Discipline of the Druides teacheth us The Druides saies Caesar have one President who has the chiefest autoritie amongst them Druidibus praeest unus qui summam inter eos habet autoritatem Caes Comm. Also that the Preeminence of the Metropolitan Cities in Sacreds was very ancient Thucydides teacheth us who speaking of the Corcyreans Colonies of the Corinthians saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there
Theologie from Philosophie 155 How far the Arabians contributed to Scholastic Theologie 156 The Mater of Schole-Divinitie specially Pelagian Infusions from Philosophie 159 The Pelagian Apathie Free-wil c. from Philosophie 160 Pelagian Armes from Philosophie 161 SECT II. A general account of Antichrist's Canonic Theologie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with its Traduction from the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canonic Antichristianisme from Pagan Philosophie 163 The Forme of Antichrist's Canon-Law from the Churches Autoritie taken up in Imitation of Pythagorean Dogmes 165 The Mater of Antichrist's Canon-Law from Pagan Philosophie 170 Antichrist's Canonised Saints Imitamens of Pagan-Demons 171 The Origine of Popish Saints the same with that of Pagan Demons 174 Both from a fond conceit of some great excellence in them 176 The Canonisation of Saints an Imitamen of Demon-Apotheosis 178 The Saints Mediatory Office in Imitation of Demon-Mediators 180 SECT III. That Antichrist's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but an Imitamen of the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrated from its parts Antichrist's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Imitamen of Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184 The Essence of Antichrist's Apostasie in Idolatrie 184 The Antichristian Church termed Revel 17.5 Babylon the great the mother of Harlots 185 Rev. 13.1 The name of Blasphemie 186 Antichrists Saint-worship an Imitamen of Demon-worship 187 The Commemoration of Martyrs at their Graves by Temples and Panegyrics from Demon-Temples and Panegyrics 188 Popish Festivals Hymnes Playes c. from Demon-worship 192 Antichrists Epiphanie from Pagan Epiphanie Ib. Popish Hymnes from Demon-Hymnes 193 Popish-Playes from Demon-Playes 194 Popish-Festes from Demon-Festes Ib. Popish Images from Demons 195 Popish Crosses Imitamens of Pagans 198 Templing of Reliques Pagan Institutes Ib. Antichrists Sacrifices from Demons 199 The Sacrifice of the Masse an Imitamen of Demon-Sacrifices 200 The Cup in the Lords Supper turned by the Papists into a Cup of Demons 202 Popish Tenths and Offerings from Demons Ib. Popish Exorcisme and Lying Wonders from Demons 203 Invocation of Saints from Demon-Invocation 204 Pagan Rites assumed by Papists 1 sprinkling Holy Water 2 Sacred Fire 3 Sacred Groves 4 Bowing towards the East 206 5 God-fathers Gifts 6 Distinctive Garments and other Rites 207 Al Antichrists Canonic Fastes and Abstinences from Demon-worship 209 Popish Monastic Life another part of the Doctrine of Demons 211 The Origine of Monastic Constitutions 213 Al Antichrists Workes of Supererogation and Merits parts of Demon-Dogmes 214 Bodily Exercices and Wil-worship from Demon-Institutes 216 Antichrist's Purgatorie from the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218 Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrifices for the Dead 219 Antichristian Purgatorie from the Schole of Alexandria 221 SECT IV. Papal Primatie and Traditions from Ethnic Philosophie Antichrists Canonic Primatie an Imitamen of the Pagan 222 The Different Orders of Priests Arch-Presbyters Chorepiscopi Bishops Arch-Bishops Metropolitans Primates and Patriarches in the Roman Church from the Gentile Flamens Arch-flamens and Proto-flamens Ib. Hierarchie among the Pagans 223 Papal Primatie began at Alexandria in imitation of the Philosophers Scholes Ib. The chief Seat of Papal Primatie at Rome in Imitation of Pagan Hierarchie 224 The Popes Supremacie an Imitamen of the Emperors being Pontifex Maximus Ib. Antichrist's Character by Paul 2 Thes 2.3 4. 225 V. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Apostasie 226 That Man of Sin both Intensively and Extensively 226-229 That Son of Perdition 230 V. 4. Called God 231 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worshipped what Ib. The Pope above the Emperor 232 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Rule what Ib. The King of Babylon and Tyre also Antiochus and the Roman Emperor Types of Antichrist 233 In the Temple of God Ib. As God what it notes 234 Al Popish Traditions Doctrines of Demons 235 The Sum of Demon-Doctrines espoused by Antichrist 237 Table of Hebraic Words Explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bidden sense 76 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vesta 206 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baalim who 104 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben a Son addicted 230 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of Prophetie 58 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blaspheme 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Investigator 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bidden sense 76 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to convince of folie 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deceive 52 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blaspheme 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise who 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God save you 65 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coresh Cyrus 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practic Judgement 98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disputation 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Questions 74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proprieties 120 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbes 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to provoke to wrath 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophetie 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 human Rites 169 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wives 211 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scribe 42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the yoke of Law 166 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence or Bodie 53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabala 75 76 117 216 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to approche for worship 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 171 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of Prophetie 58 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deceive 52 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer 59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear 118 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound Wisdome 85 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmud what 119 Table of Grecanic Words Explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image 58 196 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love-Festes 130 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagacitie 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeones 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradiction 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Demonstration 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acception 216 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo 59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxurie whence 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to erre 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lustre thence Augustus 231 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Freet-wil what 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baetylia what 198 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gangrene what 122 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genealogie 73 120 125 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethic Characters 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnostic Science 10 74 123 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnostics 74 124 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Demon what 67 103 171 180 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship 171-176 181 236 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialectic 91 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ratiocination 24 26 93-99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obtesting 121 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perverse Dispute 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accurate Disputation 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Constitution or Canon 165 169 171 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 67 165 171 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Institutor 171 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Dogmatise what 7 169 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to presume 10 〈◊〉 〈◊〉
times on 1 Tim. 4.1 pag. 44 -49. where he proves that the Holy Ghost placeth the essence of the Antichristian Apostasie not in every error or heresie how foul soever Saint-worship an imitation of Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship but in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolatrie c. Having laid this basis we shal now procede to the Demonstration of our Hypothesis namely That al that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint-worship which sils up a great part of Antichrist's Canonic Theologie was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Imitation or Imitamen of the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship introduced by that man of sin I find a good general account hereof in Mede his Apostasie of the later times on 1 Tim. 4.1 pag. 40 -42. The Doctrines of the Demons comprehended in most expresse manner the whole Idolatrie of the mysterie of iniquitie the Deifying and Invocating of Saints and Angels the bowing down unto Images the worshipping of Crosses as new Idol-columns the adoring and Templing of reliques the worshipping any other visible thing upon the supposal of any Divinity therein I must confesse I cannot think of this Demon-ressemblance without admiration specially in that the advancers of Saint-worship in the beginning did not only see it but even gloried that they had a thing in Christian-worship so like the Doctrines of Demons Thus many of the Fathers as Eusebius Theodoret c. Wherein we have several branches of this Demon-worship and their Origine of which more particularly hereafter We have also a good account of this Demon-worship and the manner how it at first crept into the Christian Church in that great French Divine Morelius Traitè de la Discipline liv 1. chap. 5. pag. 22. Moreover this good Emperor Constantine making use of his coactive power constrained every one to make profession of the Christian Religion whereby instead of an infinitie of Christians which he hoped to make he made an infinitie of Hypocrites who first under the Empire of Constance his Son who became Arian conforming themselves to his pleasure followed for the most part as it usually happens his error and afterward under Julian returned again to their vomit of Idolatrie Since that time albeit the people under the good Emperors made some semblance of Christian Religion yet were there very few who truely embraced the same For by reason of the defect in good Discipline the precedent Idolatries were mixed with Religion 1. The Commemoration of Martyrs at their Graves by Panegyrics and Temples from Demon-Panegyrics and Temples and the people brought in their spirit the conception of their Idols into the Temple of the Lord imagining Jesus Christ to be as one of their Heroes Demons or Semi-Gods unto which corruption al the evils that followed owe their origine c. But to come to Particulars 1. The first great piece of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship introduced by Antichrist which makes a great part of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the solemne commemoration of deceased Martyrs and Saints at their Sepulchres with the building and consecrating of Temples in the same places And this indeed is most easie to demonstrate namely that al those Funeral-Orations or Sermons and al those consecrated Temples which Antichrist by his Canonic Law erected and dedicated to his Saints were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitation of the Doctrine or Canon of Demons according to 1 Tim. 4.1 2. For the clearing whereof we are to remember that al the Pagan Demons being but the souls of men deceased they supposed these Ghosts did stil frequent those places where their bodies lay buried and indeed it was usual for the Devil their great Demon to appear and exhibite his lying wonders in such places thereby to gain credit to his petty Demons Mark 5.2 3. So Mark 5.2 3. these Demons or unclean spirits are said to dwel among the Tombes Whence the Pagans sinding some Diabolic Presences and powers of these Demons at their Graves and Sepulchres they there built Temples to them where their bodies or ashes lay buried So Plato Rep. 5. p. 469. speaking of their Demons saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we wil worship their Shrines And elsewhere he tels us That they had their yearly Funeral Orations and other Commemorations of their Demons at their Sepulchres Whence the Primitive Fathers which writ against the Heathens do often upbraid them That their Temples were nothing else but the Sepulchres of dead-men We have a good observation hereof in Ludovicus Vives on Augustin de Civ lib. 7. cap. 34. The Religion of Sepulchres saies he is most ancient whereby it was prohibited for any to violate throw down or break them which Law was not only in the twelve Tables and amongst Solon's but also in the most ancient Laws of Numa and of both Latins and Greeks which seem to belong not so much to the Civil Law as the Sacreds because Sepulchres were estimed as Temples of their Manes or Demons whence there was inscribed on them D. M. S. i.e. Diis Manibus Sacrum and the Sacreds which were performed to them were called Necia We have this wel given us by Mede Diatrib 3. p. 545. Another way saies he to worship the Baalim or Demons was in Religiose Graves and Sepulchres for there they hoped to find their Ghost Gods specially seeing as we yet suppose that spirits frequent Church-yards and places of the dead Thus in his Apostasie of the later times pag. 22. Edit 2. 1644. citing those words of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Coffins of Demons he tels us That Plato would have the Shrines or Coffins of his Canonised Demons worshipped So Clemens Alexandr Strom. 6. out of whose words he observes That the Heathens supposed the like presences and powers of Demons at their Coffins and Sepulchres which was exhibited in their Images as though there alwaies remained some natural tie between the Souls deceased and their Reliques and therefore they builded Temples unto them where their bodies and ashes were entombed and hence it is that the Primitive Fathers so oft upbraided them That their Temples were nothing else but the Sepulchres of dead men Thus we see what the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was as to the worshipping these Demons at their Graves and Sepulchres Now that Antichrists worshipping of Saints at their Graves was but an imitation hereof is evident Indeed this piece of Saint worship began very early even in the second Centurie in some degree as we find it in a French Treatise Traite des Anciennes Ceremonies on the year 160. Amongst the Greeks they celebrated yearly the memorie of the Heroes those illustrious persons who died in the defence of their Countrie and this solemnitie was performed at their Graves thereby to animate the survivant and to encourage them to the like exploits The Christians imitated this exemple judging it would prove a means very proper to induce many persons to suffer death for the
Gospel After this there was a custome introduced to make an yearly Commemoration of the combates and constance of the Martyres on the same day in which they suffered death and at the same place where they were buried Whence it came to passe that the Cemeteries or Church yards became the ordinary place of their Assemblies for these annual Commemorations were very frequent by reason of the great number of Martyrs Though as yet we find no mention of any consecrated Temples or Holy-dayes dedicated to Saints nor in some following Centuries I find the like observation in Mede Diatrib 3. pag. 613. The leaders of the Primitive Church however they acknowleged their libertie in choosing any place where they would for the worship of God yet they used to select for their Assemblies such places as God had any way dignified either by some worke of mercie or the gloriose sufferings of his Martyrs whereupon the most ancient Momments of the Christian Churches do mention the Assemblies of Christians in coemeteriis martyrum That this superstitiose usage was taken up in imitation of the Gentiles solemne Commemoration of their Demons celebrated at their Graves and Sepulchres is farther evident by what we find in Tilenus Syntag. part 3. disp 10. Those solemne Panegyrics of the Ancients at the Graves of the Martyrs and their Assemblies in those places although at first they were instituted with no il intent yet have they eventually almost ruined the Church and as they were brought into the Church in imitation of the Pagans so have they by little and little been infected with Ethnic pollutions and Idolatrie We find the like in the Nonconformists Admonition to the Parliament in Queen Elizabeth's Reign where they plead for the taking away of Funeral-Sermons because they were taken up in imitation of this piece of Demon-worship This also has made some Reforming Christians declare against Popish Temples because consecrated to Saints in imitation of the Demon Temples erected at the Sepulchres of their dead bodies Though these beginnings of Saint-worship at the Sepulchres of Martyrs had their foundation in the second and third Centuries yet they came to no perfection til about the year 600 when Gregorie the first setting Saints in the place of Demons dedicates Temples to them c. which was afterward confirmed by the Canon of Pope Adrian who Canonised the Saints about An. 880. Yea these Popish Commemorations and Dedications of Temples unto Saints at their Sepulchres seem to have had the very same origine with the Demon-Commemorations and Temples For what made the Pagans place so much Religion in the Sepulchres of their Demons but a superstitiose presumption grounded on diabolic apparitions at such places of some extraordinarie presence and power of their Demons at their Sepulchres And did not the sabulose Monkes coin many strange stories of Wonders wrought upon those who frequented the Shrines of Martyrs and made solemne Prayers and Commemorations at their Sepulchres Did they not make the Superstitiose people believe many lying Wonders of Devils charmed and Diseases cured c. by the Prayers of glorified Martyrs upon notice they took of mens Devotions at their Sepulchres Do not the Papists at this very day specially on their Feste of Al-Saints pray at their Sepulchres and Graves What more exact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imitation could there be of Demon-superstition 2. 2. Popish Festivals Hymnes Playes c. from Demon-worship Another piece of Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introduced by Antichrists Canon-Law under the forme of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes in al those Canonic Festivals Hymnes Playes and other solemnities performed on certain Holy-dayes consecrated and dedicated to their Saints I have before observed out of Plato that it was the custome of the Heathens to celebrate yearly the Commemoration of their Demons on certain dayes dedicated to them and that by Panegyric Orations Hymnes Playes and such-like solemnities These Dayes they reputed very holy whence Pythagoras as Jamblicus relates required that on such Holy-dayes they cut not their hair nor pair their nailes Plato Repub. 5. pag. 468. gives an excellent Idea of these Pagan Rites which appertained to their Demon worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For we in Sacrifices and suck-like Assemblies shal honor good men or Saints made Demons so far as their merits shal appear with Hymnes and that kind of honor whereof we even now spake namely with the dignitie of seats and flesh and ful cups i.e. libamens Then he addes pag. 460. Therefore we wil consult the Oracle of God in what ranke those blessed and divine men are to be had and with what ensignes they are to be honored and for the future we wil worship their Shrines as Demons c. 1. That al the Popish Holy-dayes were but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or personation hereof I think wil not need much proof more than a parallel We shal mention only their Festival of Epiphanie which was but a Transcript of the Pagan Epiphanie Antichrists Epiphanie front Pagan Epiphanie For we must know that these Demons had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanies or Apparitions to their Devoti in imitation of Gods Apparition to Jacob as we have proved Court Gent. Part 1. B. 2. Chap. 7. § 8 c. which dayes the Heathens made Sacred This Feste the Sons of Antichrist transfer to the Apparition of the Magi and cal it by the same name Epiphanie Of which we have this excellent account in Isaac Casaubon Exercit. 2. An. 1. Num. 36. Baronius erres in that he judgeth that the Epiphanie was instituted in the Primitive times in Commemoration of the Magi their Apparition This opinion is refuted first by the very Appellation of Epiphanies and thence by the use of Authors and Historie The Appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Epiphanies was brought into Ecclesiastic observation from Pagan Rites on a pious account Greek Writers cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanie the Apparition of a Deitie whatever the manner were by which such a Deitie was supposed to have given some signe of his presence So Diodorus l. 1. saith that Isis was wont to appear by night and to inject dreams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving manifest Indices of her presence And Dionysius Halicarn oft useth this word and somewhere greatly reprehendes such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derided the Epiphanies of the Gods by which they manifest themselves to men The Grecians in Commemoration of these Ephiphanies or Apparitions of their Gods instituted certain Festival-dayes which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanies So Athenaeus relates of King Demetrius that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebrated the memorie of his dead brother whom he worshipped as one of the Celestial Divi and called the day Epiphanie According to this Ethnic Exemple in the ancient Greek Churches they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanies wherein they solemnised the Day not of the Magi their coming but of our Lords Nativitie For
〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And truely those Ancients seem to me wise who desiring the presence of the Gods framed Sacreds and Statues directing the eye of their mind towards the nature of the Vniverse c. Whence he shews That their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image being erected the Deaster or Heavenly Demon to which it is dedicated presently descendes unto it and informes the same as the species or image of the Sun does a glasse held Diametrically opposite thereto For addes he there is nothing in nature but there is some Heavenly power answerable thereto according to that Oriental maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence there being in the mater of the Image some ressemblance of that Divine Power unto which it was erected hence there ariseth a relation between them c. We find this mysterie wel opened to us by August de Civit. Dei lib. 8. c. 23. Hermes the Egyptian whom they cal Trimegistus saies that some Gods are made by the great God and some by men He assertes that visible Images are as the Bodies of the Gods and that these Bodies are informed by Spirits invited thereunto which have power to hurt men or to fulfil their desires who give them the Obsequies of Divine honor and worship Therefore to copulate or conjoin by a certain art these invisible Spirits to visible Images made of Corporal mater which are as it were living bodies dedicated and subjected to these Spirits this is saies he to make Gods which great and wonderful facultie of making Gods men have received So agen August Civ l. 8. c. 24. A Demon being chained to an Image by a Diabolic art is made a God c. These Images stood usually in their Temples where they had a chair of state placed for them So Plato lib. 5. de Repub. tels us That they allowed their Demons Royal seates c. Now that al the Popish Images dedicated to their Saints were taken up in imitation of these Demon-Images is very apparent This Mede on the 1 Tim. 4.1 touching the Apostasie of the later times pag. 22 c. proves at large viz. That the worshipping of Images is by its original a piece of the Doctrine of Demons c. Yea it's farther evident that the very original ground or end for which the Sons of Antichrist have brought in this Demon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image-worship into the Church of Christ is the very same with that on which the Pagan Philosophers at first took it up For what made those blind Heathens at first erect these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images was it not a sense of their Demon-God being absent with which the Prophet upbraides those Demon-Friests of Baal 1 King 18.27 For we must know that the wisest of them their Philosophers supposed the main residence of their Demons to be in the Stars whence they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deasters as they supposed their supreme God to have his residence in the Sun which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine bodie of their supreme God stiled Moloch Saturne Jupiter Apollo or such-like Now they finding these Planetary Demons very remote they erected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idols or Images to allure them to their Temples and receive their Influences as Glasses do the Image of the Sun And was not the origine of the Popish Images the very same were they not at first introduced as Symbols and pledges of their Saints presence As the Golden Calfe Exod. 32.1 and Jeroboams Calves were pretended pledges of Gods Presence Do not the Papists vouchsafe their Saint-Images chairs of state in their Temples and costly apparel with supplications to them c. exactly conformable to the Pagans Demon-Images hoping by such superstitiose honors to gain the presence attention and intercession of their Saints It 's true this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image-worship being such an apparent grosse Imitamen of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not for a long time after the rise of Antichrist gain the privilege of Canonic Constitution for it was opposed in the Easterne Greek Churches by diverse Emperors with the greatest part of their Bishops and People from the year 720 ' til after 840 as Mede in his Apostasie of the later times pag. 131 c. Amongst these Popish Images we may reckon al their lesser Representations or Images of their Saints which they wear about their necks or carrie in their Pockets as their Agnus Dei c. answerable to the superstitiose Teraphim and the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diana's Shrines and the like 2. 2. Popish Crosses Imitamens of the Pagan Columnes Another fort of Popish Idols or Idolatrous representations of their Demon-Saints are their Crosses erected in High-wayes as memorials and remembrances of some Saint which also are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitation of those Pagan Baetylia Columnes Pyramids and Pillars of stone which they erected as memorials of their Demons and their Apparitions The most ancient of these Demon-columnes were their Baetylia whereof Sanchoniathon in his Phenician Historie gives us this account according to the Version of Philo Byblius in Eusebius Praep. Evang. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God Vranus conceived the Baetylia when he had framed the living stones Learned Bochart Geogr. S. par 2. l. 2. c. 2. p. 785. for living reads anointed stones Gen. 28.18 19 and makes these Baetylia to be an Imitamen of Jacob's anointed stone Gen. 28.18 19. Which he erected as a memorial of Gods Apparition to him This rite the Idolatrous Phenicians transferred to their Baalim or Demon Gods as a Commemoration of their Apparitions Dent. 16.22 These Sacred Columnes the Greeks cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 26.1 Deut. 16.22 Here God forbids them to erect these Stela's or Columnes because they were abused by the Pagans to Demon-worship as Mede on this place They had also their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which Clemens makes to be Imitamens of the Pillar of Cloud that went before the Israelites in the Wildernesse Now al the Popish Crosses and Fillars which they erect in places most notable are but corrupt Imitamens of these Pagan Columnes Thus Mede proves Apost lat pag. 48 49. That adoring Crosses came in the room of the Demons Idol-Columnes c. Yea 't is very evident if we compare the origine both of one and t'other For as the Pagan Columnes were erected as memorials of their Demons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparition c. So these Crosses were erected by the superstitiose Sons of Antichrist as memorials of their Saints their famose acts done in such or such places 3. Templing of Reliques 3. Under this head of Popish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may reckon also the Templing and superstitiose Adoration of Saints Reliques with which the Roman Church aboundes and wherein they do but play the Apes or Mimes of Pagan Idolaters who had a very great respect for
the Reliques of their Demons Of which see Mede Apost lat pag. 40 42. So Traitè des Ancien Ceremonies on the year 160 having shewed how the Christians imitated the Pagans in the Commemoration of their Demons he addes They had then a great care first to burie their Martyrs and where they could not recover the bodie entire they endeavored to gather up the least pieces if the rage of persecutors had left any restes or reliques Now these Reliques were buried honorably without those practices which have since happened c. namely for the Templing and adoring of Reliques This is wel explicated by Cassander that learned and moderate Papist in his Consultation Art 21. touching the veneration of Reliques In these things saith he abuse by little and little crept in For Basil in Definit Latior c. 40. complains that the custome of holy men was corrupted And it 's evident that in after-times there was too much attributed to the Reliques and Memories of Saints There happened also other Evils namely that out of Avarice to delude the simple people false Miracles were coined and cried up whereby the superstition of the people was nourished so that they were more ravished into an admiration of the Miracles than provoked unto an imitation of the Saints or unto an emendation of life sometimes also by the crast and illusion of Satan abusing the superstition of men new Reliques were reveled whereby also Miracles seemed to be wrought Hence that Lugdunense Decree c. 62. Let not Prelates suffer the people to be deceived by vain figments as for profit sake it is wont to be Also many are found who make gain of the Saints Reliques whether true or false so that they are every-where carried about by vile and vagrant men like the Sacreds of Isis and are commended by many lies to the ignorant people Whence he concludes That feeing al are ful every-where of the Reliques of Saints it is to be feared that if Princes and Prelates would inquire into them great numbers of them would be found to be impostures and cheats Thus we have shewen how al these Antichristian Images Crosses and Reliques which fil up a great part of their Canonic Theologie are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation of Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Tim. 4.1 2. § 4. Another piece of Antichrists Canonic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anticlrists Sacrifices from Demon Sacrifices consistes in those Sacrifices and Offerings which he brought into the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation of those Sacrifices the Pagans performed to and by their Demons We have shewn before out of Plato that one great office of the Philosophers Demons was to conveigh mens Sacrifices to the supreme God thereby to render them the more acceptable and do not the sons of Antichrist transfer their Sacrifices to God by their Demon-Saints But further the Pagans had peculiar Sacrifices which they offered to their Demons So Plato Repub. 5. pag. 468. tels us That herein they followed the Authoritie of Homer worshipping these Demons in their assemblies by sacrifices of flesh and ful cups c. And we have this expressely mentioned in Scripture So Numb 25.2 3. where Israel is said Num. 25.2 3. v. 2. To bow down or worship before the Gods of Moab with their sacrifices v. 3. particularly Israel is said to join himself to Baal-Peor Agen Deut. 32.17 't is said They sacrificed to Devils or Demons And that this is meant of these Deisied Baalim and Demon-Gods is evident by David's Explication Psal 106.28 Psal 106.28 where he saies They joined themselves to Baal-Peor and ate the sacrifices of the dead By Sacrifices of the dead is evidently meant those Sacrifices they performed to their Baalim or Demons which were but great personnages Deified after their departure out of this world as Mede Bochart and Diodate have observed Now that Antichrist's Sacrifices are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a personation or imitamen of these Sacrifices which the Pagans gave their dead Heroes or Demons wil be evident by the following parallel 1. 1. The Sacrifice of the Masse an Imitamen of Demon Sacrifices The great Sacrifice which the sons of Antichrist so much adore is that of their Masse or Hostie as they cal it wherein they sacrifise and eat their Breaden God in Commemoration as they fancie of Christ's Sacrifice on the Crosse Yet really it is no other but an imitamen of those Heathenish Sacrifices of the dead Psal 106.28 Though we must acknowlege that in this piece of Blasphemie against the Bodie of Christ mentioned Rev. 13.7 these Papists have much exceded the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship or Sacrifices For those devote Heathens had more honor for their Demon-Gods than after they had made them such to eat them presently as the Papists eat their Breaden God which is a piece of Idolatrie so monstrose that Averroes himself abhorred it Anima mea sit cum Philosophis Mat. 24.26 crying out That he had rather his soul should be with the Philosophers than with such as did eat their God This Idol-Christ seems Prophetically strucke at by our Lord Mat. 24.26 where he tels us that some should pretend their salse Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate in the secret Chambers but it is more properly rendred by the French es ciboires i.e. say they in the Cabinets wherein meat is preserved and so it properly denotes the Priests Pixe or Cabinet wherein he laies up the Hostie or Breaden God And thus indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its primary notion importes namely a secret place or Cabinet wherein any provision is laid up whence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Dispensator or Steward that laies up and bringes forth as need requires provisions c. Thus our Omniscient Lord foreseeing how much these sons of Antichrist would blaspheme him by pretending the Transubstantiation of the Bread that Sacred Symbol into his bodie and idolising the same he gives this general premonition to al Christians Not to believe those Antichristian Priests who pretend to have Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Bread cabinets or Pixe wherein their Hostie lies hid And O! what a world of contradictions lie involved in this Sacrifice of the Masse Is it not an high contradiction to pretend that the quantitie of the Bread should continue without the substance Do not al Philosophers now grant That Quantitie is not really distinct much lesse separable from the bodie it appertains unto See the Contradictions that attend this Popish Transubstantiation wel demonstrated by Derodone in his Funeral of the Masse And as many Contradictions so also many ridiculous absurdities attend this Sacrifice of the Masse We find this wel described by Learned Bochart in his Conference with Veron part 3. chap. 24. Paragr 122. pag. 1292. In this Masse-Sacrifice what a world of ridicules are there the Priest makes his reverences to the Altar kisseth
purpose shewing How al their Traditions touching the worship of their Demons were received from the Oracle as Repub. 5. and elsewhere And the Pythagoreans had so particular a veneration for their Master Pythagoras as that they looked upon al his Institutes to be Divine Inspirations whence they stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine and judged his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Tradition specially as to such things as related to their Demon-worship Now that al Antichrist's Ecclesiastic Traditions with which his Canonic Theologie aboundes are but corrupt Derivations from this Pythagorean fountain we shal endeavor to evince from 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.1 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as wel a Tradition or Canon as Doctrine we have already proved Mat 15.2 6 9. S. 2. § 3. And this is very evident from Mat. 15.2 6 9. the consideration of which Scripture wil give us much light as to our present designe The Pharisees v. 2. complain that Christs Disciples transgresse the Tradition of the Elders They cal them the Traditions of the Elders because they pretended these Traditions were delivered by God to Moses when on the Mount and so delivered by him to Joshua and from Joshua handed down by the Elders succeding in the great Sanedrim But Christ tels them that these Traditions were not as they pretended of Divine Origine which he proves because they make void the Commandement of God as v. 3 -6. And our Savior ver 9. gives the true Genealogie of al those Pharisaic Traditions Teaching for Doctrines the Commandements of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. These your Ecclesiastic Traditions which you make to be so Canonic and Divine are indeed but the Commandements of men i.e. Pythagorean Dogmes and Institutes for such these Pharisaic Washings and Purifications were with al the rest of their Externe Abstinences and Severities as it appears by Col. 2.20 21 22 23. as before S. 3. § 10. see the like Mark 7.2 3 4 c. Book 2. Chap. 1. § 5. Under this description of the Pharisaic Traditions our blessed Lord laies open to us al those Canonic Traditions of Antichrist and their origination 1 It 's true the Sons of Antichrist pretend these their Traditions to be dropt from the mouth of Christ and so handed down by the Churches Oral Tradition in al Ages and did not the Pharisees pretend the same for their Oral Law as they cal it or the Traditions of the Elders Would they not fain persuade us that those Oral Traditions were at first delivered by God to Moses on the Mount by Moses to Joshua by Joshua to the LXX Elders and by them in continued successions down to their dayes Which yet Christ tels us were but the Commandements or Institutes of men as Mar. 7.8 i.e. as Paul explaineth Christ's words Mark 7.8 Col. 2.8 20 21. of vain Philosophers or according to 1 Tim. 4.1 Demon-Dogmes Canons and Traditions 2 The Sons of Antichrist adorne and dignifie their Canonic Traditions with al manner of illustrious Titles of honor and did not the Pharisees and their successors the Talmudistes dignifie their Oral Traditions with as splendid Titles of honor Do not both one and t'other estime it a far greater sin to break a Tradition of the Church than to violate the Law of God 3 Antichrist commandes that al his Canonic Traditions be swallowed down with an implicite faith albeit never so contradictorie to commun sense reason and Divine saith and did not the Pharisees and their Sectators the Rabbines enjoin the same So R. Sal. Jarchi on Deut. 17.11 Thou shalt not saith he recede from the words of the Elders albeit they should say unto thee that thy right hand is the left and thy left the right 4 The Pope doth anathematise al those that violate his Traditions and did not the Pharisees of old as the Rabbines do the very same O! what an exact parallel is there between Pharisaic and Antichristian Traditions Thus we see how these Demon-Doctrines or Traditions which Antichrist's Canonic Theologie is ful of owe their origine to the Pythagorean Demon Theologie Canons or Traditions § 4. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this Chapter To conclude this Argument touching Antichrist's Demon-Dogmes Traditions and Canons we have sufficiently proved that the whole of Antichrist's Canonic Theologie is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitation of Pagan Demon-Doctrines and Canons We have also proved that these Demon-Dogmes and Institutes were formed and shaped into a Natural Theologie by the Philosophers and principally by the Pythagoreans and Pythagorising Platonistes It 's true Orpheus Homer and Hesiod were the first that brought in Demons and Demon-worship into Grece but yet we must know 't was the Philosophers that formed and shaped these Doctrines of Demons into a complete bodie of Natural Theologie constituting these Demons as Mediators with the supreme God c. For the Poets Homer c. confound their Demons with the supreme Gods so Homer cals Jupiter a Demon as Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saies Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Plutarch de cessat Oracul tels us that Homer made no difference between the Gods and Demons It was indeed the Philosophers Pythagoras Plato c. those Founders of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie who formalised and shaped this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonologie into its proper Forme and Figure which afterwards the Pythagorising Platonistes of the Alexandrine Schole Ammonius Plotinus Porphyrie Jamblichus Proclus c. reformed and refined so that it became a fit Idea or image for Origen and his adherents the Monkes of Alexandria to forme and fashion the first lineaments of Antichrist's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by out of which Antichrist himself when he came to the stature of a perfect Man of sin extracted al his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with al the other parts of his Demonologie or Canonic Theologie according to 1 Tim. 4.1 compared with Rev. 9.20 Rev. 9.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demons i.e. saies Mede Deasters consecrated both of Angels and dead men to be Mediators betwixt God and Men which the Scripture cals Baalim the like Act. 17.22 Act. 17.22 1 Cor. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Devoted to Demon-fear or worship so 1 Cor. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the Demons libamen or drinke offering as before S. 3. § 4. By al which laid together it is most evident that al Antichrist's Canonic Theologie is but a reviving of the old Philosophic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonologie or Demon-Dogmes Canons and Traditions formed into a Systeme of Natural Theologie by Pythagoras and Plato and since reformed by the Pythagorising Platonistes of Alexandria Ammonius Plotinus Porphyrie Origen and the rest Yea we have demonstrated that the whole bodie and spirit of Antichristianisme had its conception and formation in the wombe of Pagan Philosophie and was brought forth in this Schole of Alexandria which proved the Nurserie of Antichrist and al his Mystic Scholastic and Canonic Theologie specially 1 of Monastic Life and Institutes 2 Of al Pelagianisme 3 Of al Demonologie and Demonolatrie 4 Of al Abstinences Satisfactions and Merits 5 Of Purgatorie 6 Of Papal Primatie c. By which we see how much Antichrist has been obliged to Pagan Philosophie and principally to the Schole of Alexandria for his Nativitie and Nurserie Al which being superadded to our former Demonstrations from the Causes Parts Properties and Effects of Vain Philosophie sufficiently prove our Conclusion touching the Vanitie of Pagan Philosophie FINIS ERRATA PAge 1. in Contents l. 3. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item l. 5. for 32. l. 34. P. 2. l. 2 l. contentions Item l. 6. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 3. l. 27. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 4. l. 1. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 7. l. 18. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 12. l. 21. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 15. l. 35. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 26. Contents l. 5. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 27. l. 35. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 30. l. 37. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 31. l. 1. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 55. l. 33. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 58. l. 26. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 67. l. 32. Scripture P. 71. l. 7. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 76. l. 24. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 81. l. 9. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 86. l. 37. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 88. l. 13. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 90. l. 32. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 98. l. 35. l. right hand P. 102. Marg. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 104. l. 35 36. l. We shal serve and worship their Sepulchres or Shrines as of Demons P. 108. l. ult l. solve P. 121. l. 21. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 132. l. 18. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 163. l. 12. l. § 1. Another P. 165. l. 19. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item l. 22. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item l. 26. l. of which also S. 4. § 3. P. 172. l. 22. l. Prophesies P. 182. l. 16. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 187. l. 6. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item l. 8. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 214. l. 25. l. Macarius P. 216. Marg. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 224. l. 35. l. l. 2. c. 15.