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earth_n	heaven_n	lord_n	word_n	16,216	5	4.2023	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50525	The apostasy of the latter times in which, according to divine prediction, the world should wonder after the beast the mystery of iniquity should so farre prevaile over the mystery of godlinesse, whorish Babylon over the virgin-Church of Christ, as that the visible glory of the true church should be much clouded the true unstained Christian faith corrupted the purity of true worship polluted, or, The gentiles theology of dæmons i.e. inferiour divine powers, supposed to be mediatours between God and man : revived in the latter times amongst Christians in worshipping of angels, deifying and invocating of saints, adoring and templing of reliques, bowing downe to images, worshipping of crosses, &c : all which together with a true discovery of the nature, originall, progresse, of the great, fatall and solemn apotisy are cleared : delivered in publique some years since upon I Tim. 4. 1,2,3 / by Joseph Mede ...	Mede, Joseph, 1586-1638.; Twisse, William, 1578?-1646.	1641 (1641)	Wing M1590; ESTC R22768	121,369	171

hearing of one Jesus after death to become a Lord and Saviour and to be adored with divine worship they tooke him presently according to their owne principles in that kinde to be some new or forreigne Daemon for so it followes in the text that they said thus Because he preached unto them Iesus and the resurrection Upon the same ground Celsus in Origen lib. 8. cont Cels. cals the same Christ our Saviour the Christians Daemon for whereas the Christians said that they without hurt and danger blasphemed and reproached the Gentiles gods Celsus replies Nonne vides bone vir quod etiam tuo Daemoni opponens se quispiam non solum convitiatur sed terrâ marique illum exigit where Origen answers Celsus Qui nullos scit malos Daemones nescio quomodo sui oblitus Iesum vocarit Daemonem But Saint Paul thus charged by the Philosophers comming to make his Apologie in Areopagus retorts their accusation Yee men of Athens saith he I see you in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too full of Demons already I shall not need bring any more amongst you for thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Etymologie signifies a worshipper of Daemon-gods and was anciently used in this sense and so shall you finde it often in Clemens Alexandrinus his Protrepticon not to speak of others though afterwards from signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Budaeus speaks it came to be applied to those who were too precise and anxious in their devotions I saith the Apostle preach no new Daemon unto you but that Soveraigne and coelestiall God who made the world and all things therein who being Lord of heaven and earth dwelleth not as your Daemon-gods doe in Temples made with hands neither is worshipped with mens hands as though he needed any thing as you conceive of your Daemons seeing he giveth to all life and breath and all things This God I preach unto you And this place I take to be so unanswerable for the indifferent and common acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I care not now though the rest should faile me but let us see what they are In Revel 9.13 c. The sixth Trumpet from Euphrates brings an huge army upon the Christian world which destroyeth a third part of men and yet those which remained repented not of those sinnes vers 20. for which these plagues came upon the earth viz. That they should not worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Idols of gold silver and brasse and stone and of wood which can neither see nor heare nor walke Is not this a Comment upon the Apostles prophesie in my Text The time which it concernes must needs fall into the last times for it is the last Trumpet save one The place must be the Roman Empire or Christian world for that is the Stage of all the Seales and Trumpets and how could it be otherwise seeing Saint John at Pathmos saw them comming from the great River Euphrates whatsoever comes from thence must needs fall upon the territory of the Roman Empire To hold you no longer the best Expounders make it the Ottoman or Turkish invasion which hath swallowed so great a part of Christendome But what people are they who in the Roman territory doe in these later times worship Idols of gold silver brasse and stone and wood Are they Ethnicks there is none such Are they Jewes they cannot endure the sight of them Are they Mahumetans nay they abhorre it also Then must they needs be Christians and then must Christians too worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for both are spoken of the same men But what Christians doe or ever did worship devils formally But Daemon-gods alasse they doe and long have done Here therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is againe taken in the common and Philosophicall sense or at least which is all one for evill spirits worshipped under the names of Daemons and deceased souls Besides my Text there is but one place more in all the Epistles of Saint Paul where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used namely 1 Cor. 10. where if there be any allusion to the Gentiles conceit of Daemons then all the places of Saint Pauls Epistles are bending that way But some there are saith Stephen in his Thesaurus who thinke the Apostle in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Cup of Daemons alludes unto that poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used amongst the Gentiles And further to strengthen the conceit of the Apostles allusion to the heathenish notion of Daemons the words of the former verse make much for the things which the Gentiles sacrifice they sacrifice saith he to Daemons and not to God Now this was the very tenet of the Gentiles that the Soveraigne and Coelestiall gods were to be worshipped onely pura mente and with hymnes and praises and that sacrifices were onely for Daemons vid. Porphyr in Euseb. praep Evang. Her Trismeg in Asclepio Apuleium de Daemonio Socratis He therefore who had given his faith to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Lord to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the onely Potentate to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the onely Mediator Jesus Christ must have no communion have no part in the service of these many Mediators Lords or Daemon-Gods of the Nations for Christs monarchicall Mediation excludes all other Mediators and Daemons not that the woodden Idoll was ought of it selfe but that the Gentiles supposed there dwelt some Daemon therein who received their sacrifices and to whom they intended their services Thus may this place be expounded and so the use of the word Daemon in the worst sense or directly for a Divell will be almost confined to the Gospel where the subject spoken of being men vexed with evill spirits could admit no other sense or use and yet S. Luke the best languaged of the Evangelists knowing the word to be ambiguous and therefore as it were to distinguish it once for all doth the first time he useth it doe it with an explication chapter 4. verse 33. There was saith hee a man in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the spirit of an uncleane Daemon Thus much of the word Daemonium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture whereby I hope that it appeares that this place of my Text is not the only place where the word is used according to the notion of the Gentiles and their Theologists But you will say did any of the Fathers or Ancients expound it thus in this place if they had done so the mystery of iniquity could never have taken such footing which because it was to come according to divine disposition what wonder if this were hidden from their eyes Howsoever it may seeme that God left not his spirit without a witnesse For as I take it Epiphanius one of the most zealous of the Fathers of his time against Saint-worship then peeping took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text for a

Iohojachin p. 83. l. 22. contained p. 93. verse 36. proficietque p. 94. ver 39. honorem p. 100. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. polity p. 113. l. 14. he p. 114. l. 8. sententiae In the Margine Pag. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. perspici p. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 84. I●rnandes p. 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 48. habebatur p. 125. for Rem r. Hom. THE APOSTASY OF THE LATER TIMES A Treatise on 1 Timothy Chap. 4. Ver. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which I conceive may bee thus translated viz. Howbeit the Spirit speaketh expresly that in the later times some shall revolt from the Faith attending to erroneous spirits and Doctrines of Daemons through the hypocrisie of lyars having seared consciences forbidding to marry and commanding to abstaine from meats c. THe words I have read are a prophesie of a revolt of Christians from the great mystery of Christian Worship described in the last verse of the former chapter which according to the division of the Ancients should bee the first of this for that last verse together with the first six verses of this and halfe the seventh verse make the seventh title or main Section of this Epistle expressed in the Edition of Robert Stephen and so supposed from the grounds of that division to belong all to one argument The words therefore of my Text depend upon the last of the former chapter as the second part of a discreet proposition that howsoever the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of Christian Religion which is God manifested in the Flesh justified in the Spirit seene of Angels and assumed into glory Though this mystery was a great one and at that time preached and beleeved in the world neverthelesse the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaketh expresly that in the later times there shall be a revolt or departing from the faith though not in all parts of it yet from a main and fundamentall part thereof namely the assumption of this God and Man to the throne of glory and the incommunicable majesty in Heaven where he hath a name given him above every name and whereof no creature in Heaven or in earth can be capable which connexion is the reason why the Apostle putteth this assumption into glory in the last place of his description which should else in the true order have followed the words justified in the spirit and beene before preached unto the Gentiles and beleeved on in the world But it is the method of the Scripture sometimes to translate the proper order and to mention that in the last place whereunto it is to joine and from whence it is to inferre the next words that follow after And unlesse this reason be allowed here there will hardly be found any other reason of this misplacing But more of this shall be both spoken and made better to appeare hereafter I come now more neer to my Text the words whereof I divide into two parts First a description of this solemne Apostasie in the first verse Secondly the manner or means whereby it was to come to passe in the following verse viz. through the hypocrisie of lyars who had seared consciences forbidding to marry and commanding to abstain from meats For the description of the Apostasie it selfe we shall finde it first generally and indefinitely expressed both in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall apostatize or revolt and in the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall attend to erroneous Doctrines or Doctrines of errour Then particularly 1 what these erroneous Doctrines should be for the kinde or quality namely new Doctrines of Daemons or a new Idolatry 2 The persons who should thus apostatize not all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 3 The time when it should be in these later times 4 The proofe or warrant of this prophesie it is that which the Spirit hath elsewhere long agoe foretold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the written word verbatim totidem verbis or in expresse words For the second part viz. the means Consider first the manner or method used by lying hypocrisie or hypocriticall lying Secondly the quality and description of the authors and furtherers thereof they should be such as had their consciences seared who forbade marriages and meats Where before I go any further I must give an account of thus translating these later words which I make the second part because they are commonly translated otherwise viz. intransitively as referring the words of the two last verses to the persons mentioned in the first viz. those some who should apostatize and give heed to erroneous spirits and doctrines of devils as they usually translate it so that the words of the second third verses should be the expression by particulars of that which was before generally comprized under erroneous spirits and doctrines of devils which should consist partly in forbidding lawfull marriage and partly in commanding abstinence from meats thereby abridging Christian liberty But this interpretation seemes very unlikely for first since S. Paul intendeth here to describe that great apostasie of the Christian visible Church as is evident by the pointing out of the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the later times who can beleeve that he who aymeth at this would instance only in the smaller and almost circumstantiall errours omitting the main fundamental which the Scripture elswhere telleth us should be Idolatry or spirituall fornication Secondly as for errours about marriages and meates they were not proper to the last times but found more or lesse in the Apostles owne times as may be gathered by some passages of their Epistles why should then our Apostle here speaking of the Apostasie of the last times instance only in these things which the first times in some measure were never free from Lastly which I take alone to be sufficient the Syntax of the words will not beare it to have them so translated for the persons in the first verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are expressed in casu recto whereas the persons in the verses following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the genitive now by what Syntax can these be construed intransitively how will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. without breach of Grammar unsampled in our Apostles Epistles If any say they may be referred then and agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that indeed would be a strange sense and nothing to their purpose to say that Devils lie have seared consciences and forbid marriages and meates But to construe it transitively and to make all these genitive cases to be governed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and take the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Caus●m or Modum actionis as is most usuall in Scripture this as it keepeth the Syntax true so I hope to make it appeare hereafter to bee the very meaning and

THE APOSTASY OF THE LATTER TIMES In which according to divine prediction the world should wonder after the Beast the Mystery of Iniquity should so farre prevaile over the Mystery of Godlinesse whorish Babylon over the virgin-Church of Christ as that the visible glory of the True Church should be much clouded the True unstained Christian Faith corrupted the purity of true worship polluted OR THE GENTILES THEOLOGY OF DAEMONS i. e. inferiour divine powers Supposed to be mediatours between God and man Revived in the LATTER TIMES amongst Christians in worshipping of Angels deifying and invocating of Saints adoring and templing of Reliques bowing downe to Images worshipping of Crosses c. All which together with A true discovery of the Nature Originall Progresse of the great fatall and solemn Apo●tasy are cleared Delivered in publique some years since upon 1 Tim. 4.1 2 3. By IOSEPH MEDE B. D. and late Fellow of Christs Colledge in Cambridge 1 Iohn 5.21 Little children keep your selves from Idols LONDON Printed by Richard Bishop for SAMUEL MAN dwelling at the signe of the Swan in Pauls Church-yard 1641. The Preface to the Reader VIno vendibili non opus est suspensâ hederâ A cup of good wine will be known where it is without an Ivy bush such is the following discourse and so I am perswaded it will approve it self unto all unpartiall and judicious Readers Many yeers agoe I was acquainted with it by the Authors own hand For such was his scholasticall ingenuity I found him most free in communicating his studies right like unto the description of the Scholar in Chaucer Sounding in morall vertue was his speech And glady would Learne and gladly teach And sometimes he dealt plainly with me in telling me the reason why and that was because he found me so inquisitive after his meditations whereas those with whom he familiarly conversed were nothing so The truth is I was exceedingly taken with his notions for he had a Critical wit and affected to correct common errours and herein he seemed to me exceeding happy Demonstrating not onely acutenesse of wit and clearnesse of conceipt but solidity of judgment And therfore from the first time that I grew acquainted with him I made bold to improve my acquaintance to the uttermost of mine owne advantage scholasticall encouraged thereunto by his facility and ready condescension to my requests 2 The beginning of our familiaritie was occasioned by a rumour spread of his opinion concerning the glorious Kingdome of Christ here on earth which many hunderd yeeres agoe was cryed downe as the Errour of the Millenaries and Augustine himselfe though confessing that at first he liked the same yet sheweth how that afterwards he was taken off from it and upon what ground And it seemed wondrous strange to us that such an opinion should after so many hundred yeeres be revived and that in so strange a manner as now we finde both amongst us and amongst outlandish Divines Neverthelesse my selfe being firmely set upon studies of another nature I had no great edge so much as to hearken to it much lesse to take it into consideration But a friend in the Countrey sometimes urged me to write to an acquaintance in London and to entreate him to enquire of Master Mede whether he were of the same opinion with Piscator and Alstedius concerning the first resurrection and the glorious kingdome of Christ. And hereupon shortly after word was sent me that he did agree with Piscator in this that some shall rise a thousand yeeres before others but he differed from him in this that Piscator thought this Reign of Christ should be in heaven but I said Master Mede agree rather with Alstedius and conceive that the thousa●d yeeres reigne of Christ shall be on earth Yet herein he differed from Alstedius that whereas Alstedius was of opinion that the thousand yeers reigne of Christ should be after the day of judgment Master Medes opinion was that it should be in Durante die judicii in an● during the day of judgement which day of judgement should continue a thousand yeeres beginning with the ruine of Antichrist and ending with the destruction of cog and Magog And that Camerarius writing upon Plato's Alcinous testifies that the Rabbines among the Iews write that the seventh thousand yeeres shall be the great day of judgement or the judgement of the great day And Hierome upon the sixty fifth chapter of Esay confesseth that it was a tradition among the Jews that the Messias should reigne a thousand yeeres in new Jerusalem 3. When I heard this my Spirit was stirred up in me to lay aside for a while my ordinary studies and to take this into consideration and I prayed Master Mede to give me leave to propose my reasons against this opinion of his And the truth is the improbability of it seemed very pregnant unto naturall reason and diverse arguments that way offered themselves which seemed to be of very difficult if at all possible solution And over and above it seemed very contradictious to diverse plaine passages of holy Scripture Master Mede very redily enterteyned the motion and prescribed me a time after which he should be at leasure for me and in a letter after this in his familiar manner asked me saying when come your Queries I accepted his courteous answer and sent up unto him first and last twelve arguments against that opinion of his and at the first I sent him ten with an answer devised by my selfe to nine of them for so I had promised him namely that I would bethinke my wits of what possibly might bee said in the solution of them according to the straitnesse of my invention leaving it to him to approve or correct or adde as he thought good And whereas I could devise nothing at all in answer to my tenth argument he sent me a large answer thereunto in three sides of a sheet of Paper whereby I well percieved that my best arguments had been known to him and examined before I devised them 4. After this I came acquainted with many discourses upon the same argument one Printed at Hanow in Germany De die novissimo Of the last day a few onely were Printed Two copies and no more were brought into England Master Mede bought them both and sent me one of them to Copy it out which we did After this no lesse then seven manu-scripts were sent me from one Divine treating of this and other mysteries Now here I cannot but confesse my corruption for I received them by way of a bribe And indeed I was to doe him a favour which yet was never done the death of a speciall Friend preventing it and I dealt plainly wiih him and told him I would not sell my favours Gratis I would be well payd for them And therefore whereas I heard he had strange notions upon the Revelation and touching the mysteries of the first resurrection and Christs Kingdome I looked to be see'd with the communication of

in not building a Temple unto God 7. But perhaps there is some colour at least or shew of reason to prove this and what may that be is it that of Solomon to the King of Tyrus 2 Chron. 2.5 The house which I build is great for great is our God above all gods Here seemes to be an intimation that the house must be answerable to the greatnesse of God whereto I answer Then belike it is a morall duty to build an house answerable to Gods greatnesse But say I this was utterly impossible to man in the state of Innocency therefore this is no morall duty Such an house had need be as bigge as all the world from the outermost cope of heaven to the center of the earth yet that not answerable for as Solomon saith verse 6. The heavens of heavens cannot conteyne him but I do it to burn incense before him Yet it became Salomon in undertaking it to goe through with it answerably to the glory wherewith God had adorned him But the patterne of it was delivered to him by David his Father and his Father received it by revelation Surely it hath been in the power of heathens since that time to build temples exceeding the glory of the Temple built by Salomon witnesse the Temple of Diana at Ephesus and that of Fez at this day Surely the richer Potentates are the more they are enabled to build more glorious Temples And the greatest States of the world at this day are heathenish not Christian. 8 But to the matter in hand Amongst the cheife pieces which Mr. Mede was pleased to communicate unto me this of the Apostasie of Latter times as it was the largest of all the rest so it gave me greatest content both for the interpretation he makes of the text in Paul different from all former interpretations of course which he shews to bee most agreeable to the text and that it affordes new and more plentifull matter of meditation both as touching the doctrines of Daemons opening the meaning thereof shewing what they are and as touching the description of those persons who were the founders of them which openeth a large field of discourse and that so pertinently and fully exemplified by the Author as cannot but give great content to the Protestant Reader the foule superstitions and corruptions in use among the Romanists being represented to the life and that with great variety of reading together with the explication and illustration of some very obscure passages in Daniels prophecy 9. I had sometimes a dispute with Doctor Sibs about Master Medes explication of Saint Pauls phrase the doctrines of Daemons which he took to be somewhat violent and strayned But I professed freely I saw no just reason for such a censure It is true we commonly conceived the word Daemoniorum to be Genitivus efficientis a genitive case noting the Author or efficient cause But Master Mede takes it to be Genitivus materiae the genitive case noting the matter or subject Now all the learned and judicious know it to be as usuall to take the genitive case in this latter sense as in the former and therefore no racking of the text is committed by him in this Whereas on the other side Beza despaires of making Paul speake true Greeke unlesse by Daemons we understand false Prophets But Master Mede by his interpretation is driven to no such shift but preserves the integrity of the language as well consisting with his interpretation 10. I have heard others highly commend this discourse of Master Medes as a choice piece as Master Steven Marshall by name that worthy Preacher My opinion is that never was the defection of the Church of Rome and the native genius thereof more lively and clearely and learnedly set forth as most exactly answereable to that which the Scripture hath foretold then by Master Mede in the opening and expounding of this text whereupon he insists and accommodating the manners of the Church of Rome in the latter dayes thereunto and by Master Potter in his learned and accurate discourse of the number of the Beast 666 whereof Master Medes judgement was that it was the greatest discovery that hath been made since the world began Much adoe I had to draw him to peruse it and give me his judgement of it for he feared it would prove but a fancy but after he had perused it he sent me word that he did not think it possible that a matter of such reality and solidity could be wrought out of it WILLIAM TWISSE The Catalogue of the Authors A ACta Stephani Monachi Aemilius Sura apud Paterculum Ambrosius Ammianus Marcellinus Apuleius Arnobius Athenagorae legat pro Christ. Augustinus B Balaeus Baronius Basilius S. Benedicti Reg. Beza Budaeus C Caesarius Calvinus Castellio Cedrenus Celsus apud Originem Chemnitius Chrysostomus Cicero Clemens Alexandrinus Clementis alterius constitutiones Concilium Chalcedonense Concilium Constantinopolitanum Concilium Laodicenum Concilium Nicenum 2. Constantinus Morossa Cosma Megalianus Cyrillus Alexandrinus Cyrillus Hierosolym D Damascenus Diodorus apud Eusebium E Epiphanius Evagrius Eucherius Eunapius Eusebius F Fasciculus temporum Florus Franciscus Junius Fridericus Sylburgius G Gennadius de viris ilillustribus Graserus Gratianus Gregorius magnus Gregorius Nazianzenus Gregorius Nyssenus Gregorius Turonensis H Hermes Trismegistus Herodotus Hesiodus Hieronymus Hilarius Hyperius I Iamblycus Interpres Aretae Interpretes Septuagint Interpres Syrus Interpres Vulgatus Joannes Curopalata Ioannes de Nicol. Ionathan Iornandes Iosephus Irenaeus Iustinus Martyr K Kircheri concordantia L Lactantins Legenda aurea Leo magnus Linacer M Martini Lexicon Melancthon Melchior Canus Miracula B. Virginis lib. Ital. O Oecumenius Oenomaus apud Eusebium Onkelos Origines P Paterculus Paulus Diaconus Philo Biblius Plato Plutarchus Porphyrius Possevinus Procopius Psellus Ptolomaeus Purchas pilgrimage S Sammon Serenus apud Macrobium Sanchuniathon apud Eusebium Servius Sigonius Simeon Metaphrastes Sleidanus Socrates historicus Ecclesiasticus Stephani Robertus Henricus Suidas Surius Synesius T Targumin Targumistae Tertullianus Theodoretus Theodorus apud Baronium Theophanis miscel hist. Theophanes presbyter apud Baron Theosterictus Tremelius Trithemius V Varro Vatablus Venantius Fortunatus apud Biblioth Patrum Vincent histor Virgilius Z Zozomenus Errata Pag. 2. line 17. reade discrete p. 7. l. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 9. l. 28. profecta p. 10 l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. suppetias p. 11. l. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 6. Idololatrae l. 7. Idola l. 9. Es. 65. l. 10. Idolis p. 18. l. 4. which p. 31. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 34. l. 18. that p. 42. l. 31. induxit l. 33. pro Pandiis p. 45. l. 26. attended p. 47. l. 5. characters p. 59. l. 25. beautifull p. 61. l. 8. not p. 70. l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 71. l. 34. after sackcloth make a colon p. 77. l. 19. p. 78. l. 14.

The reading of which Titles alone were sufficient to shew what was the supposed office of the Daemons among the Gentiles This Philosophy therefore so generall was that without doubt whereof S. Paul admonisheth the Colossians to take heed lest they were spoyled with the vaine deceipt thereof as being after traditions of men and rudiments of the world and not after Christ. For some Christians even then under a pretence of humility of not approaching too neerly and too boldly to God would have brought in the worshiping of Angels in stead of this of Daemons but S. Paul tells them that as in Christ dwelleth the fulnesse of the Godhead bodily so that he needed no colleagues of mediation so also were they compleat in him and needed therefore no agents besides him Let no man therefore saith he beguile you of your reward through humility and worshipping of Angels intruding into those things which he hath not seene and not holding the head Neither is the holy Scripture ignorant of this distinction of Soveraigne Gods and Daemons the first whereof the Celestiall and Soveraigne Gods whether visible or invisible it calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Host of heaven The other sort it stileth by the name of Baalim that is Domini or Lords And Manasses the king of Idolaters was compleat for both of them so we read 2 Chron. 33.3 that he reared up Altars for Baalim and made groves and worshipped all the Hoast of heaven and served them and 2 King 23.5 that good Josiah is said to have put down all the Idolatrous Priests which burnt incense to Baal to the Sunne and to the Moon and to the Planets and to all the hoast of heaven now that these Baalims were no other than Daemon-gods appeares by their cutting and launcing themselves who worshipped them 1 King 18. for these tragyck ceremonies are counted by those who treat about these mysteries as certaine characters of Daemons but this you shall have further confirmed in due place where the arguments may bee better understood This distinction also of Soveraign Gods and Daemons I suppose our Apostle alludes to 1 Cor. 8.5 where he saith though there be many that be called gods whether in heaven or in earth as there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gods many that is Dii Coelestes Soveraigne Deities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords many i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemons Presidents of earthly things yet to us Christians there is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Soveraigne God the Father of whom are all things and we to him that is to whom as supreame we direct all our services and but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord Jesus Christ in stead of their many mediators and Daemons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom are all things which come from the Father to us and through whom alone we finde accesse to him The allusion me thinks is passing elegant and such as I think cannot be well understood without this distinction of superiour and inferiour Deities in the Theology of the Gentiles they having a plurality in both sorts and we Christians but one in each as our Apostle affirmeth there wants but only the name of Daemons in stead of which the Apostle puts Lords and that for the honour of Christ of whom he was to inferre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of Christ being not to be polluted with the appellation of an Idol for his Apodosis must have beene otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or may bee hee alludes unto the Hebrew name Baalim which signifies Lords and those Lords as I told you were nothing else but Daemons for thus would S. Paul speak in the Hebrew tongue there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Gods and many Lords And thus have I shewed you though but briefly in regard of the abundance the argument would afford the nature and office of these Daemons according to the doctrine of the Gentiles I come now unto another part of this doctrine which concernes the originall of Daemons whom you shall finde to be the deified soules of men after death for the canonizing of the soules of deceased worthies is not now first devised among Christians but was an idolatrous trick even from the dayes of the elder world so that the devill when he brought in this Apostaticall doctrine amongst Christians swarved but little from his ancient method of seducing mankinde Let Hesiod speak in the first place as being of the most knowne the most ancient he tells us that when those happy men of the first and golden age of the world were departed this life great Jupiter promoted them to bee Daemons that is keepers and protectors or patrons of earthly mortalls and overseers of their good and evill works givers of riches and this saith he is the kingly royalty given them But heare his owne words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AIMONES 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence it is that Oenomaus quoted by Eusebiús calleth these Daemon-gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiods gods The next shall be Plato who in his Cratylus sayes that Hesiod and a great number of the rest of the Poets speak excellently when they affirme that good men when they die attaine great honour and dignity and become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is saith he as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wise ones for wise ones saith he are only good ones and all good ones are of Hesiods golden generation The same Plato de Repub. would have all those who die valiantly in the field to be accounted of the golden kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effici to be made Daemons and the oracle to bee consulted how they should be buried and honoured and accordingly ever afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. their sepulchers to be served and adored as the sepulchers of Daemons In like manner should be done unto all who in their life time excelled in vertue whether they died through age or otherwise this place Eusebiu● quotes lib. 14. Prep Evang. to paralell with it the then harmelesse practice of Christians in honouring the memory of Martyrs by holding their assemblies at their sepulchers to the end that he might shew the Gentiles that Christians also honoured their worthies in the worthiest fashion But would to God that in the next ages after this custome of Christians then but resembling had not proved the very same doctrine of Daemons which the Gentiles practised But I goe on and my next authour shall be Hermes Trismegistus whose antiquity is said to be very neere the time of Moses I will translate you his words out of his Asclepius which Apuleius made latine There having named Aesculapius Osyris and his grandfather Hermes who were as he saith worshipped for Daemons in his owne time he addes further that the Aegyptians

sepulchra colere erubescentes To the like purpose Arnobius lib. 6. advers Gent. Quid quod multa ex his Templa quae tholis sunt aureis sublimibus elata fastigiis auctorum conscriptionibus comprobatur contegere ciueres at que ossa functorum esse corporum sepulturas Nonne patet promptum est aut pro Diis immortalibus mortuos vos colere aut inexpiabilem fier● Numinibus contumeliam quorum delubra Templa mortuorum superlata sunt bustis I might further adde to these Oecumenicall doctrines of Daemons that monstrous one of the Egytians for which their fellow Gentiles derided them who worshipped living bruit beasts yea onyons and garlick and water it selfe with divine worship as supposing some Daemon or other to dwell in them such were their Cow-god Apis and their Bull-god Mnevis and their Water-god Nilus which it shall be enough onely to have named to make the former compleat and that from it and the rest of that kinde of abominations we may gather this conclusion once for all that since the Soveraigne and Celestiall gods as you heard before might not be approached nor polluted by these earthly and materiall things but kept alwayes immoveable without change of place or presence their heavenly stations therefore the adoring or worshipping of any visible or materiall thing for any supposed presence or other relation of a divine power therewith is to be accounted amongst the doctrines of Daemons And thus have you seene the Theologie of Daemons first for their nature and degree to have beene supposed by the Gentiles an inferiour and middle sort of divine powers betweene the soveraigne and heavenly gods and mortall men Secondly their office to be as Mediators and agents betweene these soveraigne Gods and men Thirdly their originall to be the deified soules of worthy men after death and some of an higher degree which had no beginning or ever were imprisoned in mortall bodies Fourthly the way to worship them to finde and receive benefits from them namely by consecrate Images and Pillars wherein to have and retaine their presence at devotions to be given them Fifthly to adore their reliques and to Temple them Now therefore judge impartially whether Saint Pauls prophesie be not fulfilled already amongst Christians who foretold that the time should come that they should Apostatize and revive againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines of Daemons whether the deifying and worshipping of Saints and Angels whether the bowing downe to Images whether of men or other things visible breaden Idols and Crosses like new Daemon-Pillars whether the adoring or templing of reliques whether these make not as lively an image of the Gentiles Theologie of Daemons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as possibly could be expressed and whether these two words comprehend not the whole pith and marrow of Christian Apostasie which was to consist in spirituall fornication or idolatry as appeares by that name and denomination thereof given by Saint John in his Revelation The whore of Babylon Is not she rightly termed the Babylonish whore which hath revived and replanted the doctrines of Daemons first founded in the ancient Babel And is not this now fulfilled which Saint John foretels us Apoc. 11. That the second and outmost court of the Temple which is the second state of the Christian Church together with the holy City should be troden downe and overtrampled by the Gentiles that is overwhelmed with the Gentiles Idolatry forty two moneths But perhaps I am yet too forward in my application some things in our way must first be cleared for howsoever the resemblance indeed be evident yet first the Text seemes not to intend or meane it because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Scripture never taken in the better or indifferent sense howsoever prophane Authours doe so use it but alwayes in an evill sense for the devill or an evill spirit now the signification of words in Scripture is to be esteemed and taken only according to the Scriptures use though other Writers use them otherwise Secondly for the charge of Idolatry though much of that wherein we have instanced may be granted to be justly suspected for such indeed yet neverthelesse that whereupon this application mainly relieth namely the praying to Saints glorified as Mediators and Agents for us with God should not seeme to deserve so foule a name for suppose it were a needlesse yea and fruitlesse Ceremony yet what reason can be given why this should be more tainted with Idolatry then is the like honour given to Saints and holy men whilst they live on earth whom to desire to mediate and pray to God for us was never accounted so much as an unlawfull matter when these two scruples are answered I will returne to continue my former application To the first therefore for the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture I say that because those which the Gentiles tooke for Daemons and for Deified soules of their Worthies were indeed no other then evill spirits counterfeiting the soules of men departed and masking themselves under the names of such supposed Daemons under that colour to seduce mankinde therefore the Scripture useth the name Daemons for that they were indeed and not for what they seemed to be for no blessed soule or good Angell would admit any honour which did derogate from the honour of the onely true God who made them neither doe the glorified Saints in heaven or the blessed Angels though Apostate Christians now invocate and worship them accept of this honour heare their prayers or condescend to their devotions by any signe or act whatsoever but whatsoever is made seeme to be done by them is done by the selfe same wicked spirits which heretofore were masked under the names of Daemons and therefore in this regard the one may as well beare the names of Daemons as the other and be as likely to be intended by the use of that word Secondly though the Scripture often useth this word in the worst sen●e yet followes it not it alwayes should doe so because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it selfe which the Scripture hath appropriated to signifie Satan the prince of hell-hounds following therein the Seventy who first gave it this notion no where els sampled in any Greek Author yet is this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament it selfe three severall times used in the common sense for a slanderer or false accuser and that in three several Epistles in both to Timothy and that to Titus and why should the like seeme improbable for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay most certain it is so as I come now to make manifest And first Act. 17.18 where Saint Paul our Apostle having at Athens preached Iesus risen from the dead the Philosophers thus encountred him saying This fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate He seemeth to be a setter forth of strange gods namely Daemon-gods for

honouring him we acknowledge him God so by the incommunicablenesse of honour we acknowledge him one God For this cause God being to give us a Mediator by whom we should have accesse unto his presence and whom without his jealousie wee might interpose in our devotions and supplications unto himselfe or offered at the throne of his majesty and glory in the heavens provided that admirable mystery of communicating to the nature of a man borne of a woman the hypostaticall union of the second Person of the Deity and him after he had vanquished death to exalt to sit at his right hand of glory and power in the heavens there in his owne presence and throne to receive our requests and to deale as an agent betweene us and him Thus at length I am arrived at that port which I all this while made for viz. to shew that this glory of Christ which is stiled his sitting at the right hand of God is that incommunicable royalty to which of right belongeth in the presence of God to receive and present our devotions to the divine Majesty as in it which now followeth shall appeare Sessio ad dextram Dei is to be installed in Gods throne or to have a God-like royalty which is defined in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Majesty of Christ in heaven whence it is said Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sate downe on the right hand of Majesty on high Heb. 8.1 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand of the throne of Majesty in the heavens it is called also by Christ himselfe Mark 14.62 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand of power and the right hand of the power of God For as to the right hand belongeth both dignity and strength so doth this glory of Christ include both a God-like sublimity and a God-like power the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The proper place where the Majesticall glory is revealed is the heavens as may appeare almost wheresoever this sitting at the right hand of God is mentioned Eph. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. heaven heavenly places high places and the like being alwayes thereto annexed and everywhere appeareth to be a consequent of his ascension into heaven as we say in our Creed he ascended into heaven and sitteth at the right hand of God and therefore in the words whereon my text depends is expressed by assumed or taken up into glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as God himselfe is stiled Pater in Coelis not because not elsewhere but because his glory is there revealed So Christ sits ad dextram in Coelis because there the beames of the Majesty given him by his Father are revealed whence it comes that his Kingdome is called the Kingdome of heaven a Kingdome whose Kings residence and Kingly Throne are both in heaven This glorious Throne of Majesty this sitting at the right hand of the power of the Almighty is a name incommunicable an exaltation whereof no creature in heaven or earth is capable which is that the Apostle meanes to tell us when he saith Eph. 1.21 Farre above all principalities and powers and might and dominion and every name that it named not only in this world but in the world to come and Phil. 2.9 10. wherfore God also hath highly exalted him and given him a name which is above every name that is created name that at the name of Jesus every knee should bow both of things in heaven and things in earth and things under the earth Revel 3.21 he that overcommeth saith Christ I will give him to sit with me in my throne even as I have overcome and am set with my Father in his throne here is mention of two thrones you see of which my throne that is Christs throne is the condition of a glorified man in this throne his Saints shall sit with him but his Fathers throne is the power of divine Majesty wherin none must sit but God the God-Man Jesus Christ. These grounds layd I say that the honour of being prayd to in heaven and before the throne of presence is a prerogative of dextra Dei and to receive our devotions there a flower of Christs sitting at the right hand of God as S. Paul Rom. 8.34 conjoines them saying Who is he that condemneth it is Christ that died yea rather that is risen againe who is at the right hand of God and who makes intercession for us for by right of this his exaltation and majesty hee comes to bee a Priest after the order of Melchisedech as appeares Psalme 110. The Lord said unto my Lord sit thou on my right hand till I make thine enemies thy footstoole then followes the effect thereof verse 4. The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedech and by the same right also he becomes the only and eternall Priest wh●ch hath to doe in the most holy place the heavens For as the high Priest only entred the most holy place beyond the vaile in the earthly Tabernacle so Christ Jesus our only high Priest through his body as the first Tabernacle by his owne blood entred into the second Tabernacle or holy place not made with hands as was the figure but into heaven it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appeare in the presence of God for us all this you have in the same words at large Heb 9 7.11.12.24 Now in the Tabernacle of this world as was in the first Tabernacle we may happily finde many Priests whom to imploy as agents for us with God But in the second Tabernacle which is heaven there is but one agent to be imployed but one who hath royall commission to deale betweene God and men that Angel of the presence as Isaiah calls him 63.9 and one only Mediator Jesus Christ the Lord of glory who in this prerogative is above both Saints and Angells For to which of the Saints and Angells said God at any time Sit on my right hand till I make thine enemies thy footstoole Heb. 1.4.9.13 neither will this demonstration admit that vulgar acception to be of any force namely that expiatory mediation or meritorious intercession in heaven should indeed appertaine to Christ alone but favourable intercession to pray for us not so and therefore for this wee may without derogation to Christ sollicite either Saints or Angels I could say that this ragge is too too narrow and short to cover their nakednesse who lay hold of it in whose supplication to Saints and to God too in their names nothing is more usuall than the expresse mention of their merits blood and sufferings as motives to God to heare them but we shall not need this answer for we have

demonstrated that as in the Law none but the high Priest alone was to doe office in the holiest place so Christ Jesus now is the only agent for whatsoever is to be done for us in the holiest Tabernacle of heaven besides wee read that none but the high Priest alone was to offer Incense or to incense the most holy place when hee entred into it But Incense is the Prayers of the Saints sent thither from this outward Temple of the militant Church as the Incense of the Law was fetched from without the vaile This therefore none in heaven but Christ alone must receive from us to offer for us and this is that Angel with the golden Censer Revel 8. who there offers the Incense of the prayers of the Saints there given him to offer upon the golden Altar before the Throne alluding expresly to the golden Altar before the Testimony For the fuller understanding and farther confirmation of what hath beene spoken take this also that notwithstand●ng the man Christ Jesus in regard of his person being God as well as Man was from his first incarnation capable of this royalty and glory not only for the incomparable sufficiency of his person which by reason of his twofold nature is alwayes and in all places present both with God and men and so at one instant able and ready at every need to present to the one what he should receive from the other but cheifly and most of all for that being very God himselfe his Fathers jealousie which could never have brooked the communication of this glory to any other which should not have beene the selfe-same with himselfe was by this condition of his person prevented and secured Neverthelesse and notwithstanding all this capability of his person it was the will of his Father in the dispensation of the mystery of our redemption not to conferre it upon him but as purchased and attained by suffering and undergoing that death which no creature in heaven or in earth was able to undergoe but himselfe being a suffering of a death whereby death it selfe was overcome and vanquished to the end that none by death save Jesus Christ alone might be ever thought or deemed capable of the like glory and sublimity but that it might appeare for ever to be a peculiar right to him And this I think is not only agreeable to the tenour of the Scripture but expresse Scripture it selfe Heb. 2.9 But we see Jesus who was made a little lower than the Angels by the suffering of death crowned with glory and honour for it became him for whom are all things and by whom are all things in bringing many sonnes to glory to make the captaine of their salvation perfect by sufferings Phil. 2.8 And being found in fashion of a man he humbled himselfe and became obedient unto death even the death of the Crosse and the ninth verse Wherefore God hath also highly exalted him and given him a name above every name that at the name of Jesus every knee should bow Heb. 10.12 But this man after he had offered one sacrifice for sinnes for ever sate down on the right hand of God Rom. 14.9 For to this end Christ both died rose and revived that he might be Lord both of the dead and living See besides Acts 5.30 31. Rom. 8.34 Ephes. 1.20 1 Pet. 1.11 Lastly for that particular parcell of this glory of Christ viz. to be that only name in which we are to ask at the hands of God whatsoever we have to ask is not this also annexed and ascribed to his triumph over death John 14.13 I go unto my Father viz. through death and whatsoever yee ask in my name that will I doe John 16.16 23. A little while yee shall not see me and a little while ye shall see me because I goe to my Father and in that day when I am gone to my Father yee shall ask me nothing Verily verily I say unto you whatsoever yee shall ask the Father in my name he will give it you vers 24. Hitherto yee have asked nothing in my name ask and yee shall receive Heb. 7.25 Wherefore he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them for such an high Priest became us who is made higher than the heavens How is it then that some extenuate that kinde of Saint-worship wherein prayers are not made unto them directly but God is prayed unto in their names and for their mediation sake to grant our requests Is it not a deniall of Christs prerogative to ascribe unto any other for any respect of glory or neernesse to God after death or otherwise that whereof he alone is infeoffed by his unimitable Death triumphant Resurrection and glorious Ascension certainly that which he holds by incommunicable title is it selfe also incommunicable To conclude therefore with the words of S. Paul 1 Tim. 2.5 There is but one God and one Mediator between God and men the man Christ Jesus as God is one so the Mediator is one for it is a God-like royalty and therefore can belong but to one There is but one God in heaven without any other gods subordinate unto him therefore but one Mediator there without any other mediators besides him as for the Angels and blessed Saints they have indeed a light of glory too but they are but as lesser lights in that heaven of heavens And therefore as where the sunne shines the lesser stars of heaven though stars give not their light to us so where this glorious Sunne Christ Jesus continually shineth by his presence sitting at the right hand of God there the glory of the Saints and Angels is not sufficient to make them capable of any flower of this divine honour which is God-like and so appropriate to Christ by right of his heavenly exaltation in the throne of Majesty whatsoever Spirit saith otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holds not the head but is a Christ-apostate-spirit which denies the faith of Christs assumption into glory and revives the doctrines of Daemons The way being now cleared I may I hope now safely resume my application which I have already given some taste of that the doctrine of Daemons comprehends in most expresse manner the whole idolatry of the mystery of iniquity the deifying and invocating of Saints and Angels the bowing downe to Images the worshipping of Crosses as new idol-columnes the adoring and templing of reliques the worshipping of any other visible thing upon supposall of any Divinity therein what coppy was ever so like the sample as all this to the doctrine of Daemons and for the Idolatry of the Eucharist or bread-worship though it may be reduced to Image-worship as being the adoration of a signe or symbole yet let it bee considered whether for the equality thereof it may not be taken rather for an idolatry of reliques the body and blood of Christ in the Sacrament being the mysticall reliques

spring up in imitation of Christianity I account but new Painim blasphemies and not Christian heresies such were the Cerinthians Marcionites Saturnians Valentinians and Manichees c. which neither professed the same Deity nor acknowledged that divine word which we Christians doe whereas yet the Mahumetans worship the same God with Jewes and Christians God the Creatour of heaven and earth and God the father of Abraham Isaac and Jacob howsoever they conceive otherwise of his nature and properties than Christians doe But this by the way lest it may put a rub in our discourse of spirituall fornication But you will still alledge in her behalfe who seemes all this while to be charged that Antichrist and the man of sin in Scripture is set forth as the most hatefull and execrable thing that can be in the eyes of God Almighty But how can such a thing be said and comparatively to be where the true God with Christ his son God and man are in any sort acknowledged and worshipped Lord that the whole straine of Scripture in the Prophets especially and the example of the Church of Israel should not cure this web and take this filme from the eyes of men Doth not the Lord say of Israel that he had chosen them to be a speciall people to himselfe above all people that are upon the face of the earth Deut. 7.6 You onely have I knowne saith he of all the families of the earth Amos 3.2 And is not Christ the Lord of Christians and is not the Church his Spouse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Paul Ephes. 5. This is a great mystery No warvell then where this mystery is not considered if the mystery of iniquity be not understood Alas poore Church of Israel thy case it seemes should have beene a very hard one for what Nation in the world ever suffered so much rebukes so many plagues so much wrath as thou hast done yet couldest thou say for thy selfe thou never forsakedst the true God altogether but wast still called by his name onely thou wouldest faine worship him in Calves and Images as other Nations thy neighbours did their Gods thou wouldest needs follow the fashion and this was thine errour thou never meanedst to cast of thy Jehovah altogether but still wouldest have him to be thy God and thy selfe to be his people yet thou tookest this liberty to have other gods besides the Lord thy God viz. thy Baalims and Daemon gods of other Nations about thee and yet hopedst Jehovah the God of heaven thy onely Soveraigne God would not be offended thereat since thou retainedst him in chiefe place and honour with thee still Why was thy God then so unkinde and cruell unto thee to call thee Whore and Prostitute Whore so often All his Prophets continually baiting thee with that so foul and odious a name of abominable Harlot Why did hee scatter thee and cart thee even naked among the Nations afore his Jealousie would be satisfied for it seemes he is farre more indulgent to his second wife the Church of the Gentiles for she worships her God in Images and Crucifixes yea calls a piece of bread her Lord and her god and yet saith he is no whit jealous of her but well pleased She though espoused to Christ Jesus the Son of the living God as the sole Intercessor and Mediator in the presence of God his Father yet thinks she may fall downe to Saints and Angels yea to as many Images of them as ever the Jewes had of their Baalims or the Gensiles of their Daemons And yet forsooth because she makes her Lord the chiefest still in the honour of her affections and uses the rest of her lovers no farther than she may still yeeld the first and chiefe place to him she verily supposes he is no whit offended with her whereas Israel should have been called Whore a thousand times over for as little as this yea and like enough to have beene carted too and her nose slit Ezek. 23.25 long before this time Nay but she wipes her mouth and asketh why her Lord should be angry for she calls him still her Lord and acknowledges and professeth him still to be her Husband If he hath a minde to be angry with any let him goe to the Turks Tartars and other Mahumetans or to the Painims who will not acknowledge him at all to be their Lord God though he hath offered himselfe and perhaps woo●d some of them but they would none of him but married themselves to other husbands here if he will be jealous is matter for his jealousie But thou Christ-apostaticall S●rumpet knowest thou not the first Commandment of thy Christian Decalogue to be Thou shalt have none other Gods nor Christs but m● What dost thou with so many Christlings knowest thou not that an husband is more grieved and dishonoured by his wises adultery than if any other woman whatsoever yea suppose his kinswomen and daughters should play the harlots What are Turks and Tartars and any other unbeleeving Nation under heaven unto thy Lord and Saviour are they not all as strangers to him and he to them But as for thee he had chosen thee out of many nations to espouse thee to himselfe so that thou mayest say with Israel Isay 63.19 We are thine but as for them thou never barest rule over them they were not called by thy name but to thee to use the words of Ezekiel c. 16. he sware an oath and entered into a covenant with thee and thou becamest his and wert called and wilt still be called by his name Thee he washed with water yea throughly washed thee from the pollution of thy birth and anointed the● with oyle Thou wast decked with gold and silver and thy raiment was of fine linnen and silke and broydered worke thou diddest eat fine flower and honey and oyle and wast exceeding beautifull and didst prosper into a kingdome And thy renowne went forth among the heathen for thy beauty for it was perfect through the comelinesse which the Lord thy God had put upon thee But thou didst trust i● thine owne beauty and playedst the harlot because of thy 〈◊〉 and pouredst out thy fornications upon every one that passed by And of thy garments th●● didst take and deckedst thy high places with divers colours and playedst the har●● thereupon Thou hast also taken thy faire jewels of thy Lords gold and of thy Lords silver which he had given thee and madest to thy selfe images of men and didst commit whoredome with them And tookest thy braydered garments and coveredst them and thou hast set the Lords oyle and hi● incense before them Judge now betweene the Lord and his people ye that have wives and give sentence ye husbands whether of the two in question hath most dishonoured our Lord and Saviour which of the two is most like to fret him and kindle the co●les of fury and jealousie those who never yet were in covenant with him nor yet are