The Court of the Gentiles Part 3, Book 2 · Chapter 2 · Section 3

The Court of the Gentiles Part 3 · Book 2 · Chapter 2 · Section 3

p. 184SECT. III. That Antichriſt's foreign is but an Imitamen of the Philoſophers foreign, demonſtrated from the ſeveral parts thereof.

§. 1.Antickriſt's Canonic foreign an imitation of the Pagan foreign. 1 Tim. 4.1, 2.1 Tim 4:11 Tim 4:2 WE have hitherto treated of the Origine, Canoniſation, and Mediatorie Office of Antichriſt's Canoniſed Saints, and proved, that al was but, as 1 Tim. 4.2. foreign, a perſonation or imitation of Pagan Demons: We ſhal now procede to diſcourſe more profeſſedly and particularly of Antichriſts Canonic foreign, Saint-worſhip, with endeavors to prove, That al is but, foreign, a Mimic imitation of Pagan foreign, Demon-worſhip. And to make our way hereunto clear, we ſhal lay down theſe two Premunitions. (1) That the formal conſtitution, or eſſence of Antichriſt's Apoſtaſie lies in Idolatrie. (2) That this Antichriſtian foreign, Saint-worſhip, is really Idolatrie.

Firſt,The eſſence of Antichriſt's Apoſtaſie in Idolatrie. Revel. 17.5. The Mother of Harlots. Why Antichriſts Idolatrie is ſtiled Adulterie.Rev 17:5 That Antichriſts formal Idea or eſſence conſiſtes in Idolatrie, is evident by thoſe Characters which are given him in Scripture. Babylon his royal feat, is called, Rev. 17.5. The mother of Harlots; and ſo elſewhere the great Whore, &c. Now this is the uſual Character of Idolaters in the Old Teſtament, as Hoſ. 2. And there is much reaſon why Antichriſt's Idolatrie, as al other, ſhould be expreſſed under this Symbolic image of Adulterie. For Believers in regard of their Conſciences are looked upon as the Spouſe of Chriſt. So 2 Cor. 11.2. I am jealous of you, &c. wherefore to ſubmit the Conſcience to any but Chriſt, is according to Divine eſtimation ſpiritual Adulterie. This is the caſe of Antichriſtian, as of al other Idolatrie, which cuts the bond of Communion betwixt Chriſt and any Church, as Adulterie does the Mariage bond betwixt Husband and Wife. This is wel obſerved by Mede on 2 Pet. 2.1. Diatrib. 3. pag. 554, 555. As a Wife who hath given her faith to one Husband, if ſhe commits adulterie with others, denies him to be that ſhe cals him, though ſhe cal him her Husband never ſo much; ſo the Church, the Spouſe of Chriſt, if ſhe bow down her ſelf to other Mediators, ſhe commits ſpiritual adulterie, i.e. Idolatrie, and denies the Lord that bought her,2 Pet. 2.1.2 Pet 2:1 as here 2 Pet. 2.1. That this ſhould be the meaning here, let this one reaſon ſerve the turne, that this is alwaies the meaning of the like phraſe in the Old Teſtament; where inſtead of the Lord that bought them, p. 185we have the Lord that brought them out of the land of Egypt. So Deut. 32.15. Judg. 2.12. Pſal. 81.10, 11. — The Holy Ghoſt placeth the eſſence and ſoul of the great Apoſtaſie, under the Man of Sin, in Idolatrie and ſpiritual fornication: other Errors or Hereſies, how groſſe ſoever are but accidental to that great Apoſtaſie: even as Whores have uſually other faultes, which yet are no parts of Whoredome; ſo hath the ſpiritual Whore many other Hereſies, but her Whoredome is Idolatrie. Idolatrie is the only character and note, whereby the great Apoſtaſie of the viſible Church is diſtinguiſhed from al other blaſphemies and hereſies of what age ſoever. The ſame he addes, Diatr. 4. pag. 254. Babylon is not called the Lyar of Babylon, the Tyrant of Babylon, the Heretic of Babylon, the murtherer of Babylon; but the Whore of Babylon. — Now if the Church of Rome be not an Idolatreſſe or ſpiritual Whore, proſtituting her ſelf to other Gods, to Stocks and Stones, and many waies breaking her faith to her one Lord and Mediator Chriſt Jeſus, by committing fornication with I know not how many other Mediators, there never was a Whore in the World. And certainly if the Church of Rome may herein be juſtified, the Church of Iſrael had but hard meaſure to be condemned for ſpiritual Adulterie or Idolatrie. This alſo is wel obſerved by Meſtrezat, de l' Egliſe liv 2. c. 4. Idolatrie cuts the bond of Communion betwixt the Creature and the Creator, in the ſame ſort as Adulterie does the Mariage-bond, &c. And there is yet a farther myſterie in this name of the great Whore of Babylon, Rev. 17.5. Myſterie, Babylon the great, mother of Harlots. Revel. 17.5. Babylon the great. 2 Theſ. 2.7.Rev 17:52 Thess 2:7(1) The firſt part of this Antichriſtian Name is Myſterie, which denotes, that her Apoſtaſie is a Myſterie of Iniquity, as 2 Theſ. 2.7. i.e. [1] A profound infinite Golphe or Abyſſe of al manner of Iniquitie. So Joſephus ſpeaking of Antipater the Son of Herod, a moſt wicked wretch, ſaith, That man erres not, who affirmeth, that the life of Antipater was foreign, a myſterie of iniquitie. Of which more hereafter, S. 4. §. 2. [2] This Antichriſtian Whore is ſaid to have Myſterie written on her forehead, in that al her Doctrines and Superſtitions were but a myſterioſe hypocritic Imitamen of Demon-Doctrines and Superſtitions, under the maſque and vizard of Chriſtianitie. Thence the Antichriſtian Beſte, when he came upon the Stage, appeared in the forme, not of a Dragon, as the Pagan Beſte, Revel. 12.7. but of a p. 186Leopard, Rom. 13.2.Rom 13:2or Panther, Rev. 13.2, which by his ſweet ſmel and beautiful color allures al Beſtes to it. And it's ſaid, Rev. 13.11, 12, 13, 14, 15. that Antichriſt had two hornes like a Lamb, [i.e. like Chriſt] and did wonders, and deceived men, &c. and al this in a myſterie, or under a ſemblance of being Chriſt's Vicar; though indeed he gave life to the Image of the Beſte; i.e. revived al the Demon-worſhip of the Pagan Beſte. And to decipher this Myſterie of Antichriſt, what Joſeph Scaliger mentions on Revel. 17.5. is worthy of particular remarque: Mr. de Montmorency being at Rome, when they ſpake freely of the Pope, was told by a Father of good repute, that on the Frontal of the Pope's Mitre was writ in letters of Gold, MYSTERIƲM; which title was ſince altered by Julius, as that which demonſtrated this name, Revel. 17.5. to belong to him. But then, (2) Why is ſhe called Babylon the Great, &c? Why, we muſt know, that ſhe is called Babylon the Great, in the ſame reſpect that Nimrod is called a mighty hunter, Gen. 10.9. i. e. in regard of tyrannic uſurpation: for look as old Babel was the firſt ſeat and patterne of ambitioſe uſurpation and tyrannie under Nimrod; ſo the Roman Church, which is here named ſpiritual Babylon, is the ſeat of Antichriſt's tyrannic Uſurpation and Domination. But this is not al. (3) There follows another part of her name, that is, the mother of Harlots, &c. Herein alſo this Antichriſtian Whore imitates old Babel, which we know was the firſt foundreſſe of Idols and Demon-worſhip or Idolatrie which is ſpiritual Adulterie. And has not Rome exactly anſwered her patterne, old Babylon, in Spiritual fornication or Demon-Idolatrie? So that we ſee this Myſtic name of the Whore of Babylon contains two parts. [1] Spiritual Ʋſurpation. [2] Spiritual Fornication, or Idolatrie: and al in imitation of old Babel's tyrannic Uſurpation and Idolatrie. And it is farther worth our obſervation, that theſe two have uſually by a ſecret judgement of God gone hand in hand; for when Gods people wil ſerve other Gods or Mediators, God in righteouſneſſe leaves them to fal under the Tyrannie of other Lords. This is Gods regular courſe to puniſh Idolatrie with ſlaverie, as Mede has wel obſerved on Jer. 10.11. Diatr. 2.

2.Rev. 13.1. The name of Blaſphemie.Rev 13:1 Another name given to Antichriſt, whereby his Apoſtaſie is notified to us, is Blaſphemie; ſo Rev. 13.1. and upon his heads the name of Blaſphemie. That this name of Blaſphemie is here p. 187given him to ſignifie his Idolatrie and Demon-worſhip, is evident from the uſual Phraſeologie of Scripture, which frequently expreſſeth Idolatrie by this name of Blaſphemie. There are three words in the Hebrew by which Idolatrie is ſignified unto us, al which the LXX and Vulgar Latin render Blaſphemie. Ezech. 20.27.Ezek 20:27(1) Ezech. 20.27. your Fathers have blaſphemed me: the Original foreign garats, ſignifies Idolatrie. (2) Eſa. 65.7. And blaſphemed me: Iſa, 65.7.the Hebrew foreign, which anſwereth to the Greek foreign, as Theodotion tranſlateth it, ſignifies alſo to play the Idolater. (3) Another word, whereby Idolatrie is ſignified, is foreign, which ſignifies properly to provoke to wrath by reproches and contumelioſe words; and therefore it is rendred by the LXX, foreign. It is uſed to expreſſe Idolatrie, Deut. 31.20. foreign.Deut. 31.20.Deut 31:20 And indeed the very thing ſpeaks ſo much; for what greater reproche or blaſphemie can there be againſt God, than to attribute that Mediatorie glorie to the Creature, which is due only to Chriſt, foreign. Farther, that this name Blaſphemie given to Antichriſt is a ſignal diſtinctive character of his Idolatrie, is apparent from the ſeveral branches thereof,Revel. 13.6.Rev 13:6 mentioned verſ. 6. where the general name is diſtributed into three ſeverals, each of which implies Idolatrie. (1) He is ſaid to blaſpheme the name of God: i. e. by foreign, Image-worſhip. (2) His tabernacle; i.e. the human nature of Chriſt, by worſhipping his breaden God Tranſubſtantiated. (3) The heavenly Inhabitants; i. e. Angels and Saints, by foreign & foreign, Demon and Saint worſhip. As Mede, Clav. Apocalyp. on this place. By al which it is evident, that the formal reaſon, eſſence, and ſoul of Antichriſts Apoſtaſie conſiſtes in Idolatrie.

A ſecond thing to be premiſſed is, that Antichriſts foreign,2 Antichriſts foreign is really foreign. Saint-worſhip, is really Idolatrie, yea the chiefeſt part of foreign, Demon-worſhip. This follows upon what has been already laid down, and wil farther appear from what follows: we have it proved at large by Mede in his Apoſtaſie of the later 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 foreign, Demon-worſhip. but in this foreign, Idolatrie, &c.

Having laid this baſis we ſhal now procede to the Demonſtration of our Hypotheſis, namely, That al that foreign, Saint-worſhip, which ſils up a great part of Antichriſt's Canonic Theologie, p. 188was but foreign, an Imitation, or Imitamen of the Pagan foreign, 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 foreign, Demon-worſhip introduced by Antichriſt, which makes a great part of his foreign, is the ſolemne commemoration of deceaſed Martyrs, and Saints p. 189at 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 foreign, 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.Mark 5:2Mark 5:3 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, foreign, 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, foreign, p. 190as 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 foreign 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 merciemercy, or the glorioſe ſufferings of his Martyrs; whereupon the moſt ancient Momments of the Chriſtian Churches do mention the p. 191Aſſemblies 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 foreign, or imitation could there be of Demon-ſuperſtition?

p. 1922.2. Popiſh Feſtivals, Hymnes, Playes, &c. from Demon-worſhip. Another piece of Pagan foreign introduced by Antichriſts Canon-Law, under the forme of foreign, 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: foreign, &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 foreign, 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 foreign, 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 foreign, of Epiphanies was brought p. 193into Eccleſiaſtic obſervation, from Pagan Rites on a pious account. Greek Writers cal foreign, 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, foreign, giving manifeſt Indices of her preſence. And Dionyſius Halicarn. oft uſeth this word, and ſomewhere greatly reprehendes ſuch as foreign, 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 foreign, Epiphanies. So Athenaeus relates of King Demetrius, that he, foreign, 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 foreign, Epiphanies, wherein they ſolemniſed the Day, not of the Magi their coming, but of our Lords Nativitie. For his very Nativitie is called foreign, Epiphanie, by Suidas, Euſebius, and others. Thus alſo Schmidius, on Mat. 2.1. foreign, Epiphanie, ſignifies an illuſtrious Apparition. This name was fixed in the Greek Church on the ſixth day of Januarie. Neither was the name Theophanie, which ſignifies the Apparition of God, or the Gods, unuſual even among the Gentiles; which one of the Popiſh Monkes not underſtanding, as it is reported, he ſaid, Perhaps this Theophanie, or Epiphanie was the Nurſe of Chriſt.

2. As the Pagans had their Holy-dayes dedicated to their Demons,2. Popiſh Hymnes from Demon-Hymnes. ſo alſo Sacred Hymnes, whereby they ſung their Praiſes, and ſolemniſed their Memorials. So Plato Rep. 5. ſaies, That the Commemoration of their Demons was celebrated with Hymnes. Thus the Greeks had their ſolemne Hymnes, called foreign, which they ſung to their propitious Demons. So Bacchus had his foreign, Tragedies, and foreign, Comedies: the former ſo called from the ſacrifiſing a Goat; the later, in that they were ſung in the Villages, anſwerably to the Popiſh Wake-ſongs. The Romans alſo had their Aſſamenta, or peculiar Hymnes ſung to ſome private God, as their Aſſamenta Janualia, Junonia, Minervalia, &c. And are not thoſe Hymnes, which the Sons of Antichriſt ſing to their Canoniſed Saints on their Holy-dayes, p. 194an exact foreign, or Imitamen of theſe Pagan Hymnes? &c.

3.3. Popiſh Plays, and Mummings from Demon-Playes, &c. The Pagans had alſo their Playes, which were a part of thoſe Solemnities they performed to their Demons on their Holy-dayes. So Auguſt. de Civit. l. 8. c. 26. I omit, ſaies he, what Varro ſaies, that al thoſe dead Demons were eſtimed Gods; and he proves it by thoſe Sacreds which were performed to al thoſe dead men; where he mentions Funeral Playes, as though this were the greateſt note of Divinitie; becauſe Playes were not wont to be celebrated to any but Gods. He ſaies alſo, that this dead Demon was worſhipped at the place where his Sepulchre ſtood. And what are al the Popiſh Maſques, Mummings, and al ſuch ſuperſtitioſe playes, by which they ſolemniſe the memorie of their Saints on their Holy-dayes, but Imitamens of theſe Demon-playes?

4.4. Popiſh Feſtes from Demon-Feſtes. The Pagans had their Feſtes, by which they ſolemnifed the memorial of their Demons on their Sacred dayes. And have not the Superſtitioſe Sons of Antichriſt their Wakes, Revels, and other Sacred Feſtes, whereby they celebrate the memorial of their particular Saint, anſwerable to, and in imitation of theſe Demon-Feſtes. This indeed was commun amongſt the Superſtitioſe Chriſtians in Auguſtins time, who, de Civit. l. 3. c. 27. makes mention of ſome, that brought their Banquets to the Graves of the Martyrs, and then returning again feſted upon the ſame, in Commemoration of thoſe Martyrs. Thus we have ſhewen, what an exact parallel there is betwixt Antichriſts Holy-dayes, and al his Feſtivals, Hymnes, Playes, and other Solemnities performed to his Demons. By which it's evident, that the former were but Imitamens of the later.

And to ſpeak a little of the manner of the derivation, we muſt know, that theſe Feſtival Solemnities had ſome foundation in the later end of the ſecond Centurie; for the Chriſtians, living then under Pagan Perſecution, were wont to make Annual Commemorations of the ſufferings and conſtance of the Martyrs, on that very day on which they ſuffered Martyrdome, thereby to encourage others to the like Chriſtian ſufferings and conſtance; and al this in imitation of the Pagans Panegyric Commemorations and Feſtival Solemnities, which they vouchſafed to their Heroes and Demons. But yet ſtil theſe Primitive Chriſtians medled not with thoſe Idolatrous Rites, which the Pagans uſed in ſuch Solemnities: neither were thoſe Feſtival dayes and Commemorations p. 195made Sacred or Canonic in the ſecond or third Centurie. But after Conſtantin had conſtrained al to make a publique profeſſion of Chriſtianitie, and Julian had revived the old Demon-worſhip, the carnal profeſſors of Chriſtianitie, who were moſt numeroſe, though they were content to aſſume the name of Chriſtians, yet were they not content to part with their Pagan Rites and Cuſtomes: wherefore to comprimiſe the mater, they turne their Pagan Rites into Chriſtian Solemnities; and ſo Chriſten their Demon-Feſtivals under the name of ſome Chriſtian Martyr and Saint. And that which made this deſigne more plauſible was this, ſome groundleſſe hopes, by ſuch ſymboliſings with the Pagans, to gain them over to the embracing of the Chriſtian Religion: which vain attemt was ſo far blaſted by God, as that it proved but a dore to let in Antichriſt and al his Demon-worſhip into the Church of God. Yet theſe Demon-Feſtivals, or Holy-dayes dedicated to Saints, came not to be eſtabliſhed by Antichriſts Canon-Law, 'til about the beginning of the ſeventh Centurie, under Gregorie the firſt; who placing the Saints in the room of the Pagan Demons, dedicates to them Temples and Holy-dayes, &c. Yet were there not wanting ſome who oppoſed theſe Demon-Feſtivals: yea the whole Council of Antiſiodorenſe in France (Canon 74.) declare, That it was not lawful to obſerve the Feſtivals of the Gentiles, to keep their worſhip and obſervation of their Calends, to adorne Houſes with Lawrel and green Bayes; (at Chriſtmaſſe) for al theſe practices (ſaith the Council) favor of Paganiſme. Thus much for Antichriſts Canonic Feſtivals, which he introduced as a main part of his foreign, in imitation of the Demon-Feſtivals, as 1 Tim. 4.1, 2. and Col. 2.16. In reſpect of an holyday. Which ſtrikes as wel againſt Antichriſt, as the Pythagoriſing Gnoſtics, and their Impoſitions.

§. 3. As Antichriſt has his Canonic Playes and Dayes, 3. Al Idol-worſhip from Demon-worſhip.ſo alſo his Images, Croſſes, Reliques, and other Idol-repreſentations of his Saints, and al in imitation of the Pagan foreign. This alſo ſeems fully implied, 1 Tim. 4.1, 2. foreign, The Doctrines of Demons, in Imitation, &c. i. e. al Antichriſt's foreign, Idol-worſhip, (which takes in a great part of his foreign) is but an Imitamen of the Pagan foreign.

1.1. Popiſh Images from Pagans. One chief part of this Antichriſtian foreign is their foreign, Image-worſhip, which we need no way dout, was p. 196but foreign, an Imitamen of Pagan Images or Repreſentations of their Demons. For the more ful explication whereof we are to remember, that howbeit ſome of the vulgar Heathen (as ſome Papiſts ſtil do) might worſhip the Images of their Demons as Gods; yet the wiſer of them, ſpecially the Philoſophers, were not ſo groſſely ſtupid, as to conceit thoſe Images to be Gods: no, they looked upon them only as Demon-traps or lures to allure their Demons to be preſent; or as Bodies which their Demon-Ghoſts informed and influenced. So Plotinus, Enn. 4. l. 3. c. 11. pag. 380. foreign, &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 Ʋniverſe, &c. Whence he ſhews, That their foreign, 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, foreign, 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 p. 197their 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 foreign, 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 foreign, 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 foreign, Deaſters: as they ſuppoſed their ſupreme God to have his reſidence in the Sun, which they termed foreign, 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 foreign, 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 foreign, Image-worſhip, being ſuch an apparent groſſe Imitamen of foreign, 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. p. 198anſwerable to the ſuperſtitioſe Teraphim, and the Pagan foreign, 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 Highwayes, as memorials and remembrances of ſome Saint, which alſo are but foreign, 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. foreign, The God Ʋranus 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, 19Gen 28:18Gen 28:19and 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 foreign; So they render foreign, 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 foreign, &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 'tis 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, foreign, 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 foreign 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 p. 199the 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 foreign, in imitation of Pagan foreign, as 1 Tim. 4.1, 2.

§. 4. Another piece of Antichriſts Canonic foreign,Anticlriſts Sacrifices from Demon Sacrifices. conſiſtes in thoſe Sacrifices and Offerings, which he brought into the Church, foreign, 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 p. 200was 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.Num 25:2Num 25:3 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. 'tis 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.Ps 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 foreign, 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 foreign, 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.Matt 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, foreign, which we tranſlate, in the ſecret Chambers; but it is more properly rendred by the French, p. 201es 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 foreign in its primary notion importes, namely a ſecret place or Cabinet, wherein any proviſion is laid up: whence alſo foreign 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, foreign 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 it, ſprinkles Incenſe on it on ſolemne daies, to chaſſe away the Devils: He runs on the right hand, and then on the left; and anon turnes towards the people; after he turnes his back, he bows himſelf, and then lifts himſelf up: he raiſeth, and then lets fal the tone of his voice; he beates his breaſt, he grones, he joines his hands, and croſſeth his thombes; he cloſeth and then extendes his armes; he makes many ſignes of the Croſſe in the air; he ſeems to ſleep, and then in a moment to awake; he ſhews his God in one hand over his ſhoulder, then hides it, and again lifts it up with both hands over his head; and after he has plaid with it, he eates it. Thus Bochart. Who in what foregoes, Paragr. 15. of the ſame Chap. 24. pag. 1140. ſaies, That hence it comes to paſſe, that the Prieſts vante, how they create their Creator. So Gabriel Biel, on the Canon of the p. 202Maſſe, Lect. 4. He that hath created me, has given me leave (if it be lawful to ſpeak it) to create him. And in the Book called Stella Clericorum, the Prieſt is named, the Creator of his Creator, &c. This indeed excedes in ſome regards the Pagan foreign, though it were originally an foreign thereof, as 1 Tim. 4.1, 2.

2.The Cup in the Lords-Supper turned by the Papiſts into a foreign. 1 Cor. 10.21.1 Cor 10:21 Another part of the Pagans Demon-Sacrifices takes in their Libamina, or Drinke-Offerings. So Plato in (the forementioned) Repub. 5. pag. 468. ſaies, They worſhipped their Demons with ful Cups. So Jer. 44.18. we read of Drinke-offerings to the Queen of Heaven. But more expreſſely 1 Cor. 10.21. we read of foreign, Cup of [Devils, as we render it, but it is better rendred] Demons; i. e. thoſe Drinke-offerings they offered up to Demons, as Mede, Apoſtaſie of later times, p. 29. The Pythagoriſing-Gnoſtics ſymboliſed with the Pagans in partaking of their Demon-cup, or Drinke offerings. And do not the Papiſts come under this very condemnation? don't they turne the cup of the Lord into a Demon-cup? Surely this Popiſh Sacrifice of the Maſſe made up of their Breaden-God and Wine-God equaliſeth, if it doth not excede, the Table and Cup of Demons, which our Apoſtle ſtrikes at, 1 Cor. 10.21. and therefore comes under the ſame ſentence.

3.Popiſh Tenths and Offerings in imitation of the Demons. The Heathens (in imitation of the Jews) had their Tenths, and other kind of Offerings, which they conferred on their Demons. So Tertullian, Apol. cap. 14. ſaies, That the Carthagineans paid their Tenths yearly to Hercules, who was their chief Demon, and of Phenician extract. And Diogenes Laertius tels us, in the life of Solon, That the Athenians ſeparated their Tenths for public Sacrifices. And are not the Tenths, which the ſons of Antichriſt pay unto him their great Demon the Pope, an exact foreign, or Imitamen of theſe Demon-Tenths? Again, the Pagans had ſeveral other Offerings which they conſerred on their Demons, when they drew near to their Temples and Altars. And do not the ſons of Antichriſt, when they draw near to his Demon-Table or Altar (as the Apoſtle cals it, 1 Cor. 10.21.) give their Offerings to Antichriſt, and their other Demon-Saints, exactly conformable to the Pagans Offerings to their Demons? Thus we ſee how Antichriſts S crifices are al, as 1 Tim. 4.2. foreign, in imitation of Demon-Sacrifices.

p. 203§. 5. Another part of Antichriſts foreign, is his Exorciſme, 5. Popiſh Exorciſme and lying Wonders from Demon lying Wonders.Sorcerie, and power of working wonders, which he pretendes unto and claimeth, as a privilege appendent to his Chair, as ſucceſſor of Peter, but indeed had its origine from Pagan Divination and Sorcerie. That this alſo may be gathered from Pauls character of Antichriſt's foreign, 1 Tim. 4.1, 2. ſeems probable from Grotius's explication of theſe words;1 Tim. 4.1, 2.1 Tim 4:11 Tim 4:2 who underſtands them of the Pythagorean Magicians, amongſt whom Apollonius Tyanaeus was chief; 'Who (ſaies he) came to Epheſus while Timothie lived, and is here in a particular maimer denoted. Though we have no ſhew of reaſon to reſtrain this famoſe character of Antichriſt, with Grotius to Apollonius Tyanaeus, or with Hammond to Simon Magus and his Gnoſtic Diſciples; yet thus far we may yield to theſe learned men, that theſe famoſe Pythagorean Magicians, as they were forerunners of Antichriſt, may be allowed ſome room in this Text. For look as Apollonius Tyanaeus was by reaſon of his Demoniac Wonders, made by the Pythagoreans and Platoniſtes, Porphyrie, &c. a counter Chriſt, or equal to Chriſt, as alſo Simon Magus by the Gnoſtics; ſo the great Roman Antichriſt has, by his lying Wonders, Sorcerie, and Exorciſme or Devil-chaſſing power, made himſelf a corrival with Chriſt. This ſeems farther evident from v. 2. foreign, ſpeaking lies in Hypocriſie, or (as the proper idiome of the word inclines) in imitation. And ſo the meaning wil be this, Al the lying Wonders, Exorciſme, or conjuring power, which Antichriſt ſhal, by his Eccleſiaſtic Canons, bring into the Church, are indeed but an Imitamen of the Pythagorean Sorcerie, and Magic Arts, which they, foreign, by virtue of their Demon Theologie and power pretend unto. Of which ſee more Book 1. Chap. 3. §. 9. That the Pythagoreans were great Magicians and herein types of Antichriſt's Exorciſtes, appears farther from what Grotius obſerves on Epheſ. 4.15. foreign,Eph. 4.14.Eph 4:14 &c. We are to underſtand, ſaies he, that theſe men acted very cunningly, and that from an art of ſeducing, which they received from the Devil. The Pythagoreans are chiefly indicated here, of whom the moſt part were Magicians. That Magic Arts were much exerciſed at Epheſus, appears Act. 19.9. Thus Grotius, whom I cite only for this, to ſhew that the Pythagoreans, Apollonius Tyanaeus, &c. were great Sorcerers, and ſo herein Forerunners of Antichriſt, whoſe ſons glorie in nothing p. 204more, than in their lying Wonders, whereby they make good their Fathers Prophetic character. 2 Theſ. 2.9.2 Thess 2:92 Theſ. 2.9. he ſaith, They ſhould come, foreign, by lying wonders, which yet they impoſe on the ſimple people as Divine Miracles. This Wonderworking Power, which the Popiſh Exorciſtes pretend unto, is alſo a part of their foreign. For (as we have obſerved before Sect. 2. §. 4, 5. of this Chapter) theſe lying Wonders were firſt brought into the Church by the fabuloſe Monkes, immediately after Julian the Apoſtates death, who coined many lying reportes of Wonders wrought at the Shrines and Sepulchres of the Martyrs, which they pretended to be wrought by the Interceſſion of thoſe glorified Martyrs, upon notice taken by them of mens devotion at their Sepulchres. Whence Antichriſt, when he came to the ſtature of a perfect man of ſin, appointes by his Eccleſiaſtic Canons certain Exorciſtes in his Church, for the continuation of this Wonder-working Power, which he at firſt received in imitation of the Pythagorean Magicians, and ſtil exerted by virtue of compact with, and aſſiſtence from the Devil that great Demon. And as the Popiſh Exorciſme in general, ſo particularly al their leſſer ſpels, for the chaſſing away of Devils, the healing of Diſeaſes, &c. ſeem to be but derivations from, and Imitamens of Demon-Magic, practiſed by the Pythagoreans and others. So Bochart againſt Veron, part 3. pag. 888. tels us, That in the Popiſh Church they make uſe of the ſigne of the Croſſe to chaſſe away Devils, in imitation of that we find in Ovid. lib. 3. de Faſt.

'Signa que dat digitis medio cum pollice junctis

'Occurrat tacito ne levis umbra ſibi.

Baronius acknowlegeth, That the Agnus Dei, which they hang about their neckes, is made alike to thoſe bulles or boulets of Waxe, which they hung about the neckes of Children to defend them from charme. So Aelian tels us, That the Egyptian Prieſts hung about their neckes, foreign, a little image of Saphir, whereby they divined, &c. unto which the Agnus Dei, which the Papiſts make ſo great uſe of as an univerſal ſpel, ſeems to anſwer. And the Jeſuites generally have ſome ſpel or other hanging about their neckes or elſe-where.

§. 6.6. Invocation of Saints from Demon-Invocation. But the great and maſter-piece of Antichriſts Saint-worſhip is his Invocation of Saints, which fils up a good part of his Canonic Theologie, and is indeed but foreign, an imitation of the p. 205Pagan foreign, Demon-worſhip. That Invocation was a cheif part of that worſhip which the Pagans performed to their Demons, is evident by what Clemens Alexandrin. Strom. 6. mentions of theſe Demons: Which, ſaith he, they made Temples unto, placed their Images therein, and called on, &c. This is farther evident by what we have afore cited out of Plato, who makes it one main office of the Demons, to transfer mens Petitions to God. So 1 King. 18.20. Baal's Prieſts are ſaid, to crie aloud to their Demons. And Chriſt, Mat. 6.7. bids us,Mat. 6.7.Matt 6:7 not to uſe vain repetitions, as the Heathens do. For the Heathens would repete over their Demon's name, on whom they called, an hundred times. foreign, Ye ſhal not uſe vain Repetitions. foreign is deduced from foreign, which ſome derive from foreign, Bata, to blaterate or babble. Heſychius with others make this Battus to be a Lybian King, who ſtammered, and thence oft repeted the ſame ſyllable: others make Battus to be a certain Poet, who writ many Hymnes, in which the ſame things were repeted. But al grant, that foreign is the ſame with foreign, which follows in our Lords admonition, Mat. 6.7. So Caſaubon, Exerc. 14. Sect. 8. 'In Battologie there are two vices, (1) vain Repetition of the ſame words. (2) Multiloquie, or much ſpeaking. And herein both the Pagans in their Demon-worſhip, and the ſons of Antichriſt in their Saint-worſhip, have been greatly guilty. As for the Heathens we find in Aeſchylus an hundred times over ſuch vain Battologies as theſe: foreign, &c. Io, Io, Io, &c. So foreign, &c. Phy, phy, &c. And have not the ſons of Antichriſt in imitation of the Pagans, aſſumed the like Battologies in their Saint-worſhip? How oft do they repete their Ave Maria? ſo in their Pſalterie they repete the name Jeſu 15 times together: as Jeſu, Jeſu, Jeſu, &c. The Athenian Philoſophers, who were according to Paul's character foreign, Act. 17.22. had their foreign, conſecrated places, where they worſhipped and invocated their Demons. So Act. 17.19. we read of foreign, Mars's Page, Wel, or Columne, where he was invocated; for foreign comes from foreign, a fountain; whence they who drank of the ſame Wel were called Pagans. Now that the Popiſh Invocation of, or praying to their Saints, is but an foreign, imitation of the Pagan foreign, is largely proved by Mede on this 1 Tim. 4.1, 2. Apoſt. lat. Times, pag. 31, 32, &c.

p. 206§. 7.Many Popiſh Rites and Ceremonies which they derived from the Pagans. 1. Their Holy-water, and other Puriſications. There were many other Ceremonies uſed by the Pagans in their foreign, Demon-worſhip, which Antichriſt has ſince reaſſumed, thereby to complete his Prophetic character, 1 Tim. 4.1, 2. foreign, &c. (1) The Pagan Philoſophers, ſpecially the Pythagoreans, (who were foreign) had their Puriſications, Purgatories, and Waſhings, (as before Part 2. Book 2. Chap. 6. §. 8.) whence the Phariſees ſeem to have traduced their Purifications and Waſhings, as Chriſt hints to us, Mark 7.2, 3, 4. And did not al Antichriſts Purifications and ſprinklings of holy water receive their origine from this Pythagorean fountain?2. Their Sacred fire. (2) The Pagans had their Sacred ſire, which the Grecks called foreign, (as ſome thinke from foreign) and the Latins Veſta. This they honored as a God or Demon; ſo Stobaeus, Serm. 3. foreign, honor or worſhip Veſta: and for the conſervation of this Sacred fire in their Temples they had their Veſtal Nuns, whoſe office it was to preſerve the ſame. And has not Antichriſt the very ſame Sacred fire, which is alwaies burning in his Temples, and ſed by Tapers, Lampes, &c? Yea, has he not alſo his Covents of Nuns, whoſe main office it is to conſerve this his Sacred ſire, and other Pagan Rites?

(3) The Pagans had Sacred Groves and Trees which belonged to their foreign.3. Their Sacred Groves and Trees. So here in Britannie the Oke was eſtimed moſt holy by the Druides; whence according to Plinie, l. 16. c. 44. they were called Druides, foreign, from an Oke. And has not Antichriſt his Sacred Groves and Trees in Church-yards, &c? Deut. 16.21. God forbad the Jews planting Groves of Trees about their Altars, becauſe theſe were uſual amongſt the Gentiles.

(4) Another piece of Pagan foreign was their Ceremonie of bowing and worſhipping towards the Eaſt.4. Their bowing towards the Eaſt. For the Pagans univerſally worſhipped the Sun as their ſupreme God, even the more Reformed of them the new Platoniſtes, Plotinus, Porphyrie and Julian the Apoſtate, as it appears by his Oration to the Sun. Whence it came to paſſe, that the Sun riſing in the Eaſt, they uſually worſhipped that way: (as the Jews in Babylon uſually worſhipped towards the Weſt, becauſe Jeruſalem ſtood weſt thence.) Hence alſo they built their Temples, and buried their dead towards the Eaſt. So Diogenes Laertius in the life of Solon, ſaies, That the Athenians buried their dead towards the Eaſt, the head of their Graves being made that way. And do not p. 207Antichriſt and his ſons exactly follow this Pagan Ceremonie in building their Temples and high Altars towards the Eaſt, and in bowing that way in their worſhip?

(5) The God-fathers conferring gifts on the Baptized Inſant, and al ſuch gifts brought to women in child-bed are ſuppoſed to have flowen from the Heathens, ſpecialty the Grecians, who obſerved the fifth day for the purification and naming their Children: on which day the neighbors ſent in gifts called munera natalia.

(6) We might adde alſo al Antichriſt's diſtinctive Garments, 6. Al diſtindive Garments.as Surplices, Gownes, Hoods, Caps, &c. which are but foreign, an imitation of Demon-Ceremonies as hereafter. Apulcius ſaith, l. 11. Mileſ. That the Prieſts of Iſis were clothed with a white linnen garment. And Herod. l. 2. acquaints us, That the Egyptian Prieſts uſed a white linnen Veſtment as moſt pure. The like we have proved of the Pythagoreans, P. 2. B. 2. C 6. §. 8. But at preſent we ſhal content our ſelves with a few Obſervations out of learned men. Bochart againſt Veron, Part 3. Par. 84. Chap. 23. having given us the mention of ſeveral Pagan Rites taken up by Antichriſt, (of which before) he addes; from the ſame Pagan ſource comes their holy-water, their Tapers, their Incenſe, their extreme unction; for al theſe were in uſe amongſt the Pagans. Alſo their baptiſing of Bels anſwereth to the Pagan Tubiluſtrium, i. e. the purification of Trumpets; their Canoniſation, to the Apotheoſis; the ſpittle which they uſe in Baptiſine is taken from that of Perſius, Satyr. 2. Luſtralibus ante ſalivis expiat, &c. Baronius, on the year 44. Num. 88. makes a long liſt of thoſe Ceremonies which the Church has borrowed from the Pagans. The French Author, des Anciennes Cerem. pag. 24. gives us an account how theſe Pagan Ceremonies crept into the Chriſtian Churches. He had ſhewen before, That there were ſome rudiments laid in the ſecond and third Centurie. But, addes he, about the year 300, and ſince proſperitie produced many Ceremonies. — The people (from Conſtantin's compulſion) preſented themſelves in troupes to croud into the Church: but the ſimplicitie of Chriſtianitie diſguſted many, who retained before their eyes the pompe and magnificence of Paganiſme: wherefore it was thought expedient to clothe Religion with more ſplendid Ceremonies, that ſo the ſplendor of theſe Ornaments might render p. 208it more auguſt and recommendable. And to accommodate themſelves to the Jewes and Gentiles, who talked of nothing but Sacrifices, the Chriſtians gave to the Lords Supper the name of Sacrifice, and to the Table the name of Altar, though not in that ſenſe the Papiſts now give. The ſame Author acquaints us, that the bodie of theſe Ceremonies came not to be formed into a complete Syſteme of Canonic Rites 'til about the year 600, under Gregorie 1. So Traitè des Ancien. Ceremon. pag. 59. The moſt notable changement, ſaies he, which happened in Religion, was about the year 600. Thoſe times were already very tenebroſe; Gregorie the firſt was then Biſhop of Rome, who ſet up the Saints in the place of Gods, dedicating to them Temples, Feſtes, Sacrificators. Now according to the meaſure, that new Doctrines or new Ceremonies were introduced, the forme of Divine ſervice was alſo changed. Til now Liturgies had been alwaies different, &c. But Gregorie undertook to melt al the Formularies of the Church; he changed and adjouſted or adjoined many pieces; and out of this Melange or mixture he compoſed the Office of the Maſſe, almoſt in the ſame forme as it ſtandes at this day. Though we muſt acknowlege with this Author, that theſe Antichriſtian Ceremonies were not formed into a bodie, and impoſed on al as mater of Eccleſiaſtic conformitie 'til about the year 600 under Gregorie, and his ſucceſſor Boniface the third, who obtained the title and dignitie of Univerſal Biſhop; yet we are alſo to know, that there was a very heavy yoke of Pagan Ceremonies impoſed upon the Roman Churches, and ſome other in the foregoing Centuries, ſpecially about the year 410. by Innocent the firſt, who brought in the worſhipping of Reliques, the erecting of Altars, and offering of Sacrifices at the Graves of Martyrs: who alſo ſecretly permitted the ſuperſtitioſe people at Rome to worſhip their Demon-Gods. Under him alſo the legenda aurea, or fabuloſe narrations of Miracles wrought at the Graves of Martyrs, received a great compoſure. He alſo it was that framed many Eccleſiaſtic Canons for Faſtes, Abſtinences from Meats, prohibition of Mariage to Presbyters, and many Monaſtic Orders, (as Platina;) not to mention his expelling the Novatians (thoſe godly Reformers) from Rome, Excommunicating the Emperor Arnadius, affecting an Univerſal Primatic in the Church, and Secular Domination, as Socrates the Scholiaſt & Antichriſti, Excidium p. 209Praefat. de Innocentio 1, &c. And Auguſtin, who was Contemporary with this Innocent 1. complaines, That Ceremonies were growen ſo numeroſe and burdenſome, as that they wel nigh exceded the yoke of the Jewiſh Ceremonies. Thus we have ſhewen how al Antichriſt's Saints and Saint-worſhip is but according to what was foretold of him, 1 Tim. 4.1, 2. Demon-Doctrines, Canons, and worſhip, foreign, in imitation of the Pagan, foreign, or foreign, Demon worſhip.

§ 8. Another part of Antichriſt's Canonic Law comprehendes al thoſe Eccleſiaſtic Abſtinences, Faſtes, bodily Severities, Al Antichriſts Canonic Faſtes and Abſtinences from Demon-worſhip.and other Purgatories, which he enjoines his ſons, by virtue of his Canonic Supremacie. This alſo had its origine from the ſame fountain of Pagan foreign, according to that diſcoverie which the Apoſtle makes thereof,1 Tim. 4.3. foreign.1 Tim 4:3 1 Tim. 4.3. He having made mention of Antichriſt's Demon-Dogmes, or Canons in general, ver. 1. and then given the ſource or root of al, v. 2. foreign, ſpeaking lies, or lying wonders in imitation of the Pagans lying wonders, which they attributed to their Demons, and made the foundation of their Demon-worſhip; v. 3. our Apoſtle deſcendes to ſome particulars of theſe Demon-Dogmes or Canons, which Antichriſt ſhould introduce; whereof this is one foreign, to abſtain from meats. That thoſe who were the great devoti and worſhippers of Demons, were alſo greatly addicted to ſuperſtitioſe Abſtinences from fleſh, &c. has been before once and and again obſerved. And herein none more exact than the Pythagoreans, (who were alſo followed herein by the Phariſees as before) whoſe Infuſions were firſt ſucked in by the Gnoſtics, thoſe forerunners of Antichriſt, and after re-aſſumed by Antichriſt himſelf. And our Apoſtle Paul, having by the ſpirit of Prophetie, a previſion of the dangerous conſequences which would enſue upon theſe Pythagorean Abſtinences, and their eſtabliſhment in the Churches of Chriſt, gives many ſevere Prohibitions againſt them. So Col. 2.16. Let no man judge you in meat and drink, &c. Col. 2.16.Col 2:16Theſe Canons for Abſtinences Grotius conceives to belong more peculiarly to the Pythagoreans, than to the Jewes. For, ſaies he, to abſtain from Wine was not perpetually a Jewiſh injunction, but in ſome few only; but frequent amongſt the Pythagoreans. The Jews abſtained from ſome Meats, but the Pythagoreans from many more. And this he laies down more Categorically and Poſitively, on ver. 20. They are, ſaies Grotius, Ver. 20, 21.called the p. 210Rudiments of this world, becauſe commun to the Gentiles with the Jewes: for there is nothing in theſe Rites proper to the Jewes; yea they ſeem to procede rather from the Gentiles to the Jewes, than from the Jewes to the Gentiles. So again on v. 21. Touch not, taſte not. Tertullian denies, that theſe words belong to the Jewiſh Canon. He ſeems to me to uſe words commun, which ſhould comprehend both Jewes and Philoſophers, ſpecially the Pythagoreans. Theſe Pythagorean Canons or Dogmes touching Abſtinence were greedily embraced, firſt by the carnal Gnoſtics, and after them by the ſons of Antichriſt, according to our Apoſtles prediction in 1 Tim. 4.3. And that al Antichriſt's Canons for Abſtinence and Faſtes were indeed a part of the Doctrines of Demons, which he by his lies and Pagan imitation brought into the Temple of Chriſt, ſee Mede on this Text, Apoſtaſie of the later times, from Page 141, to 152. Edit. 2. And to ſpeake a little of the time When, and the mode How theſe Pagan Abſtinences crept into the Churches of Chriſt: If we may ſpeak the truth, there was ſome foundation laid for theſe Popiſh Faſtes and Abſtinences even in the beginning of the ſecond Centurie, as it is wel obſerved by the Author of Traitè des Ancien, Ceremon. pag. 6, 7. About the year 110, (ſaies he) there was introduced the diverſitie of Junes, or Faſtes, not as a Canon whereof the obſervation was neceſſary, but only by cuſtome, proceding not from any public Authoritie of the Church, but from the ſimplicitie of private perſons. The cuſtome was then in the moſt part of the Churches to keep their Aſſemblies for the Celebration of the Sacraments and public Prayers on Wedneſday and Friday; and for the better diſpoſing themſelves unto the due performance of their duties they faſted on thoſe daies. — From the ſame root ſprang the obſervation of Lent, which began only with the obſervation of a few daies before Eaſter, ſet apart as preparatory to that worke. Yet theſe Faſtes and Abſtinences were not made Canonic, 'til the Monaſtic life began to be in faſhion. The ſame account he gives of the Popiſh Vigils, or Watches: In time of Perſecution the Chriſtians oft aſſembled in ſecret, and by night; and ſo when they came to enjoy peace they retained the ſame cuſtome. Thence we read, that Conſtantin continued the Sacred Vigils even unto day, and cauſed Torches to be lighted throughout the Citie, and Lampes in the places where they kept their Aſſemblies. — Yet theſe Vigils p. 211and Tapers were then without ſuperſtition. So the forenamed Author, pag. 29. About the year 320, together with the Monaſtic life there entered the rules for Abſtinence: for until this time the Faſtes were left free and indifferent. At this time therefore, inaſinuch as the profeſſion of Monkes ought to conſiſt in a more ſevere life than that of others, there was impoſed on them certain Canons for the regulating of Faſting-daies, &c. As for the Monkiſh Abſtinences, we have ſpoken thereof before in the beginning of this Chapter, S. 1. §. 1.

§. 9.Popiſh Monaſtic life another part of the Doctrines of Demons. 1 Tim. 4.3.1 Tim 4:3 We find another Species of Pagan foreign introduced by Antichriſt into the Church of Chriſt, 1 Tim. 4.3. foreign, forbidding to Marie. i.e. Antichriſt ſhould under a pretext of lying devotion, by virtue of his Canonic Supremacie, inſtitute ſeveral Orders of Monkes, impoſing on them certain Canons or Rules of Monaſtic life, foreign, in imitation of the Pagan foreign, exactly anſwering in this particular. That the Doctrines of Demons was greatly advanced by theſe Monaſtic Orders and Rules, Mede proves at large from this Text, in his Apoſtaſie of the later times, pag. 141, &c. I come now (ſaies he) to the laſt deſcription of the means, whereby the Doctrine of Demons was to be advanced, viz. through the hypocriſie of ſuch as forbid Mariage, &c. 1 Tim. 4.3. To which we may adde what he pag. 97, &c. mentions touching Antichriſt, from Dan. 11.37. Not regard the deſire of Women: Dan. 11.37.Dan 11:37By Deſire of Women, which the Roman Antichriſt of that time ſhould not regard, as he was wont, is meant deſire of Wiving, expreſſed Gen. 2.24. And it might in this place have been rendered deſire of Wives, as wel as deſire of Women: for there is no other word uſed in the Original for Wives above once or twice in the whole Scripture, but this foreign. The like uſe we find of the word Deſire, Cant. 2.16, & 6.3. & 7.10. Ezech. 24.16. That al Antichriſt's Canons for Monaſtic life and Orders are but Tranſcripts or Copies of thoſe Inſtitutes, which Pythagoras impoſed on his Collegiates in order to then Monaſtic life, we have in part already proved, S. 1. §. 1. of this Chapter, by a parallel drawen 'twixt one and t'other. But to give a more ful demonſtration hereof, we ſhal adde the conſent of Learned men hereto, with the time and manner how theſe Monaſtic Conſtitutions, Canons and Orders were introduced. As to the firſt, that the Pythagoreans were under a very ſevere prohibition againſt p. 212Mariage, &c. appears by that great Pythagorean Canon, Coloſ. 2.2. foreign,Col. 2.21.Col 2:21 handle not. This, ſaies Grotius, refers to the avoiding of Women, which the Jewiſh Prieſts ſometimes did, but the Pythagoreans alwaies. But learned Bochart againſt Veron, part 3. chap. 25. §. 4. Art. 1. proves, That the Law or Canon of Celibat is the Doctrine of Devils, 1 Tim. 4.1, 3. which was wel-nigh ſtabliſhed throughout Paganiſme, then when Chriſt came into the world. There were ſome Prieſts who caſtrated or gelded themſelves, as thoſe of Cybele, or of Phrygia, who were called Galli and Archigalli; and the Megabyzes or Megalobyzes, Prieſts of Diana at Epheſus, and the Therophantes at Athens. In brief, the Celibat of Prieſts was in ſuch eſtime amongſt the Pagans, that Aeneas in Virgil, Aen. l. 6. paſſing through the Elyſian fields, which they make to be Paradiſe, ſaw no other Prieſts there, but ſuch as had paſſed their life in Celibat. There has been alſo a number of Philoſophers, who have contributed to this Error. This was one of the ſuperſtitions which Pythagoras brought out of Egypt, whence returning unto Grece, he forbad Mariage to thoſe of his Sect, and conſtituted a Cloiſter of Nuns, over which he placed his daughter. Plato held the ſame opinion, as alſo Heraclitus and Democritus, and Zeno the Prince of the Stoics, who never approched to a Woman. By which it's apparent, that Antichriſt's prohibition of Mariage and Monaſtic Conſtitutions or Canons are but foreign, an imitation of the Pagan Celibat and Monaſtic Rules. That the Popiſh Nuns are but Imitamens or Apes of the Pythagorean Nuns, ſeems evident from their origine and office, as deſcribed, Traitè des Ancien. Ceremon. An. 240 Lo the origine of theſe Virgins: The Perſecutions of thoſe times obliged Chriſtians not to engage themſelves in the world more than need required: Now in as much as Mariage oft hinders the libertie of this profeſſion, many Virgins took up a reſolution, with the advice and conſent of their Parents, to live in perpetual continence, and ſo to join themſelves more ſtrictly to Chriſt, (according to Paul's Counſel, 1 Cor. 7.40.) Thence they preſented themſelves to the Church, who recommended them to God by ſolemne prayers, that they might take care of the poor and ſick. Yet were not theſe Vows of Continence eſtimed then irrevocable; though afterward they were, in imitation of the Pythagoreans, &c.

p. 213But to procede to the origine of theſe Monaſtic Conſtitutions and Canons, ſtabliſhed by Antichriſt as part of his Demon-Theologie; The origine of Monaſtic Conſtitutions.it cannot be denied but that there was ſome foundation laid for Monaſtic life about the middle of the third Centurie after Chriſt, though it is as certain, that Celibat or Monaſtic life was never ſtabliſhed by any Eccleſiaſtic Canon, or judged neceſſary 'til Antichriſt came to ſome Head and Supremacie. This is wel obſerved by the Author of Traitè des Ancien. Ceremon. pag. 28. In time of Perſecution many Chriſtians avoiding that tempeſt retired themſelves into deſerts, &c. When the Perſecution ceaſed, there were not wanting ſome who having turned this ſolitude into habitude, continued and paſſed the reſt of their daies there; either becauſe accuſtomed to ſuch a mode of life; or becauſe the ſimplicitie of it was more agreable to them than the noiſe of the Towns; or becauſe they feared ſubſequent ſtormes. But others afterward, even in the midſt of peace affecting ſuch a ſolitarie life, made that voluntarie, which was before neceſſitated by reaſon of Perſecution. And from hence ſprang the origine of the Monaſtic life, the firſt foundations whereof were laid in Egypt, about the year 300, by Antonius; which were afterward extended even unto Syria, by Hilarion; unto Armenia by Euſtachius; unto Grece by Baſil, unto Italie by Ambroſe. By which (as alſo by what we have afore mentioned S. 1. §. 1. of this Chapter), it is evident, that this Monaſtic Celibat and Conſtitution began in Egypt, at Alexandria, where was then the moſt famoſe Schole in the world for Pythagorean and Platonic Philoſophie. For here the great Ammonius, Plotinus, Porphyrie, and the reſt of thoſe Pythagoriſing Platoniſts, were bred up; who were great Patrons of foreign, Demon worſhip; and particularly of Celibat and Monaſtic life; for which Pythagoras laid down ſuch ſevere Inſtitutes and Canons, as Plato after him. Now Origen having been bred up in this ſame Schole of Alexandria together with Plotinus, under the famoſe Ammonius, (whom ſome take to be a Chriſtian) he dranke ſuch ful draughts at this fountain of Pythagorean and Platonic Philoſophie, as that being made drunken therewith, and thence forgetting himſelf to be a Chriſtian, he at laſt dranke in alſo much of their foreign, Demon-ſuperſtition and dregges; and amongſt other Demon-ſuperſtitions this of Monaſtic life and Celibat; which the Monkes his Succeſſors, communly called Origeniſts, p. 214received from him as a foundation for Antichriſt to ground his Demon-Canons upon, according to 1 Tim. 4.3. as before in our account of Origen, B. 2. C. 1. § 8, & C. 2. S. 1. §. 1. Thus we ſee how Antichriſts Canonic Conſtitutions for Monaſtic life, received their foundation in the Schole of Alexandria from the Greek Fathers, Origen, &c. their ſymboliſing with the Pythagoriſing Platoniſtes in Demon Theologie. And here it's very obſervable, that the firſt entrance of Celibat and Monaſtic life into Britannie was by Pelagius the Britan, that eldeſt ſon of Antichriſt; who having travelled unto Egypt, and there confirmed himſelf in his Pelagian Infuſions, by converſation with the Origeniſtes, he was by them alſo initiated in the Orders and Rites of Monaſtic life, which he brought back with him into Britannie. For before the returne of Pelagius, Britannie knew not what belonged to Superſtitioſe Monachiſme, as Balaeus de Script. Brit. Cent. 1. c. 38. Yet we muſt remember, that though Monaſtic life was introduced into theſe Countries by Pelagius, and embraced by ſome, it was not however brought under any Canonic Conſtitution 'til Auguſtin the Monk, that great … of Antichriſt, his entrance. So …alaeus de Script. Brit. … came into England with Auguſtin … and the Canonic Regulars with Birinus, … So agen, Cap. 97. of Centur. 1. Until Auguſtin the Monke's entrance the Apoſtolic Monkes in Britannie had libertie of Marying, according to the exemple of Paulus Antonius, Hilarion, Macdrius, Jerome, and other pious Hermites, who led a Monaſtic life in the deſerts of Egypt and Paleſtine, yet freely and without any prohibition againſt Mariage. By which it's evident, that albeit ſome pious perſons might affect ſolitude and Monaſtic life in the third and fourth Centuries, yet there was no prohibition of Mariage or Canonic Conſtitution of Monaſtic life 'til Antichriſt came to maturitie.

§. 10. Al Antichriſt's Workes of Supererogation, Satisfactions, Merits, Al Antichriſts workes of Supererogation and Merits parts of Pagan foreign.and other pieces of Wil-worſhip, may deſervedly be reckoned as a part of his foreign, Demon-worſhip, which he, by virtue of his Canonic Supremacie, ſtabliſhed in his Church. Plato, Repub. 5. p. 468. ſpeaking of the Deiſication of their Demons, makes them to be originally nothing elſe but Good men, or Saints, whoſe merits were maenifeſt, &c. And whence ſprang al Antichriſt's Merits and Satisfactions, which he aſcribes to his Saints, but p. 215from theſe Demon-merits? And this indeed ſeems to be implied in our Apoſtles character of Antichriſt his Demon-Theologie, 1 Tim. 4.1, 3. For what deſigne could Antichriſt have in Canoniſing of Saints, forbidding of Mariage, enjoining of Abſtinences, 1 Tim. 4.1, 3.1 Tim 4:11 Tim 4:3and ſuch-like bodily mortifications, but thereby to fil up his Treaſurie of Supererogations, and Merits, which he by his Indulgences would diſpenſe forth, according to his Soverain pleaſure. This ſeems more fully hinted,Ver. 7. in what follows v. 7. where he exhortes Timothie, and in him al Chriſtians, to ſhun foreign, profane and old wives fables. foreign is a word much uſed amongſt the Philoſophers, ſpecially the Pythagoreans, who were great Mythologiſts; under which they comprehended moſt of their Moral precepts or Canons: and it ſeems to be uſed here by our Apoſtle to ſignifie thoſe fabuloſe mortifications and bodily ſeverities, which the Gnoſtics then, and the Monkes afterward brought into the Churches of Chriſt, for the filling up Antichriſts Magazeen of Supererogations and Merits. And that this is the true meaning of the words, ſeems evident from what follows in the ſame verſ. But exerciſe thy ſelf to Godlineſſe. foreign. Godlineſſe is oppoſed here to foreign, fables, before mentioned. As if he had ſaid, inſtead of theſe Pythagorean fabuloſe Mortifications, which the Gnoſtics now, and Antichriſt by his Monaſtic Canons hereafter, wil bring into the Church of Chriſt, I exhort thee and al Chriſtians to exerciſe your ſelves in true Goſpelmortification and ſpiritual Godlineſſe; which though it has not thoſe Supererogations, Satisfactions and Merits, which Antichriſt's bodily mortifications pretend unto, yet it is far more profitable in al regards, both as to this life and that to come. And that this is the genuine ſenſe of the words appears from what follows, v. 8. foreign, &c. For bodily exercice, Ver. 8.&c. Bodily exercice here ſignifies the ſame with, or is exegetic of old wives fables, v. 7. i.e. Al thoſe Pythagoric fabuloſe Abſtinences, 1 Tim. 4.9.1 Tim 4:9Purifications, Severities, and other externe mortifications, which the Pythagoriſing Gnoſtics then, and the Antichriſtian Monkes ſince have foiſted into the Chriſtians Canon. The word foreign ſignifies primarily, an exercice in the Gymnade, which was greatly in uſe amongſt the Grecians: it is alſo ſometimes uſed to expreſſe intellectual and moral exercices. It has here an elegant reference to foreign, v. 7. as if he had ſaid, It's true, theſe Pythagoriſing Gnoſtics now, and the ſuperſtitioſe ſons of p. 216Antichriſt hereafter wil al pretend, by theſe their bodily exercices and ſeverities to promove Mortification and Godlineſſe, but in truth they effect nothing leſſe: For bodily exercice proſiteth but a little, foreign, to little. i.e. Al thoſe Pythagoric Abſtinences, Severities, and other externe Mortifications, which the ſons of Antichriſt make the foundation of their Supererogations and Merits, are ſo far from meriting any thing at the hand of God, as that they are little or nothing worth, &c. But Godlineſſe is profitable to althings, having the promiſſes of this life, and that to come. i.e. True Chriſtian pietie, though it can merit nothing at the hand of God, yet it has a very great inſtrumental cauſalitie and influence, by virtue of Gods gratioſe promiſſe, on our wel being, both in this and the coming life. Whence our Apoſtle addes,1 Tim. 4.9.1 Tim 4:9 ver. 9. This is a faithful ſaying and worthy of al acceptation. foreign anſwers exactly to the Hebrew, foreign, Cabala, which the fabuloſe Jews, in imitation of the Pythagorean Inſtitutes, made their Codex, or Canon-Law, by virtue of which they introduced al their Fables, and mixed them with the Divine Oracles. So in like manner the Pythagoriſing Gnoſtics, and fabuloſe Monkes had their Cabala or Syſteme of Pythagorean Inſtitutes, which they foiſted into their Canonic Theologie, and thereby introduced al their bodily exercices or Mortifications. To this Pythagorean, Jewiſh, Gnoſtic and Monkiſh Cabala, our Apoſtle here oppoſeth this Divine Cabala or Canon touching Chriſtian Godlineſſe: the like, 1 Tim. 1.15. B. 1. C. 4. §. 1. Thus we ſee how theſe Pythagorean Abſtinences, Bodily exercices and Wilworſhip.Mortifications, and other bodily exercices were brought into the Church by the Monkes, thoſe eldeſt ſons of Antichriſt, thereby to lay a foundation for their workes of Supererogation and Merits; whereof we find the like account given by Paul, Col. 2.23. foreign.Col 2:23Col. 2.23. Our Apoſtle v. 20, 21, 22. had mentioned ſome Pythagorean Dogmes, Canons, and Inſtitutes, which the Gnoſtics then, and Antichriſt afterward impoſed, as Eccleſiaſtic Canons, on the Churches of Chriſt: and in this v. 23. he runs them up to their ſpring head, Which things indeed have a ſhew of wiſdome in Wil worſhip. foreign, i.e. an accurate, artificial Forme, Image, Idea, or Picture. foreign, of wiſdome; namely of ſome Divine myſtic Cabala, or Tradition dropt from Heaven. For both the Phariſees, Gnoſtics and Monkes pretended unto ſome Divine Cabala or Tradition for al their fabuloſe Abſtinences and Mortifications; though in truth p. 217they are al but, foreign, in imitation of Pythagorean Dogmes and Inſtitutes, as it follows: foreign, in Wil-worſhip. foreign, ſaies Grotius, is a middle word ſignifying Rites and Ceremonies: and foreign implies, that theſe Rites were taken up of their own accord, &c. Our Engliſh Councils, pag. 449. Canonibus ſub Eadgaro, Can. 60. amongſt other particulars addes this, We teach that al Prieſts ſhal blot out al ſuperſtitions of the Gentiles, and we forbid Wilweorthunga. Which is there tranſlated in Latin, Fictas ad libidinem adorationes, with a Marginal reference to this foreign, Col. 2.23. But learned Hammond, to avoid the force of ſo great a Teſtimonie againſt Wil worſhip, for Wilweorthunga would read it Welweorthunga, i. e. Wel-worſhip; it being, ſaies he, commun then to worſhip Wels. But this is too poor a gloſſe to need conſutation: yea he himſelf grants in his Annotations on this Text, That the Phariſees pride and boaſting was cenſured by Chriſt; and their forming thoſe voluntarie acts of Devotion into precepts, and entring them into Books, and ſeparating themſelves from al that did not performe their ſevere preſcriptions, rendred them Phariſees, and divided them from the Haſidei, &c. By which he grants, that the impoſing human inventions is Phariſaic Wil-worſhip, and the cauſe of needleſſe ſeparation or diviſion. But it's evident, that our Apoſtle here ſtrikes at the very root of al bodily Abſtinences and Severities, which he cals neglects of the Bodie; affirming, that they were but foreign, Wil-worſhip. i. e. the original Idea of al theſe externe Mortifications was ſome Pythagorean Dogmes, Inſtitutes, and Canons, as v. 8, 16, 20, 21, 22. Whence the ſuperſtitioſe Phariſees tranſcribed al their, as alſo the fabuloſe Gnoſtics and Monkes al their bodily Severities, in order to workes of Supererogation and Merits. For it's evident, that nothing can ſtabliſh a foundation for workes of Supererogation and Merits, but ſome foreign, Wil worſhip, or ſomewhat not commanded: and no Wil-worſhip has more ſuited with the palate of proud Phariſees, Gnoſtics, and the ſons of Antichriſt, than the Pythagorean foreign, which by reaſon of its many externe Severities ſeemed moſt expedient to build human Merits and Satisfactions upon. Of which ſee more C. 1. §. 7. And farther, that Antichriſt's Eccleſiaſtic Canons for the ſtabliſhing Merits and Satisfactions is but foreign, or foreign, an Imitation of the Pythagorean foreign, or Wil-worſhip, appears by what p. 218Grotius laies down,2 Tim. 4.4.2 Tim 4:4 2 Tim. 4.4. And turne aſide to Fables. foreign. Theſe Fables are concerning the Expiations of Sins, taken from the Chaldean and Orphic Diſcipline: Amongſt which Sea water had the firſt place, then fountain-water, Scilla, Sulphur, Bitumen, &c. The Orphic Diſcipline, which Grotius here mentions, takes in alſo the Pythagoric which was but a branch thereof.2 Tim. 3.13.2 Tim 3:13 And ſo Grotius on the foregoing, 2 Tim. 3.13. foreign, deceiving and being deceived. Theſe Doctors, (ſaies he, meaning the Gnoſtics) who deceived the people, were themſelves deceived by the Philoſophers, ſpecially by the Pythagoreans, of whom there were many at Epheſus. And it is apparent, that the whole of Pythagoras's Diſcipline was calculated to lay a foundation for human Expiations, Satisfactions, and Merits: whence Antichriſt did the more chearfully cloſe with it, as moſt proper to ſtabliſh his workes of Supererogation and Merits. 1 King. 18.28. We find the Prieſts of Baal cutting and lancing themſelves as the ſons of Antichriſt now do: and therefore, Levit. 19.28. & Deut. 14.1. God forbids theſe Rites; becauſe abuſed to Demon-worſhip. We find alſo in Cicero de leg. lib. 2. Sect. 46. That our merits carrie us to Heaven, as Bochart obſerves. Indeed this Doctrine of human Merits found too much footing amongſt the Fathers, ſpecially Origen, who being of the Alexandrine Schole, affected too great a mixture of Pythagorean and Platonic Dogmes, and amongſt others this of Merits, (as in the foregoing Chap. 1. §. 8.) which opened a dore to Antichriſt, for the introducing his Canonic Satisfactions, Merits, Indulgences, &c.

§. 11. Antichriſt's Purgatorie and prayers for the dead is another piece of foreign,Antichriſts Purgatorie from the Philoſophers foreign. which he introduced, foreign, in Imitation of the Pythagorean, Platonic, and Stoic foreign, Purification of Souls by fire after death. That the Pythagoreans and Platoniſtes held ſome kind of Purgatorie or Purification of Souls ſeparated, has been before hinted. This they called foreign, Purification of the ſoul by fire; which the Stoics termed foreign. That the Purgatorie ſo much defended by the Devoti of Antichriſt, is indeed but an Imitamen of the Platonic foreign, or Purgation of the ſoul by fire, brought into the Primitive Churches by Origen, we have before B. 2. C. 1. §. 8. intimated. And to make good this charge we may conſult Origen's Comments on Exod. Hom. 6. Pſal. 36. Hom. 3. & Luk. Hom. 6. Where he would needs p. 219perſuade men, That both Believers and Inſidels muſt paſſe through that fire, which at laſt ſhal conſume the world. This opinion was followed by his Sectators, the Oreginiſtic Monkes of Egypt, yet condemned by the Orthodoxe. But theſe diſputes touching the condition and Domicile of Souls after death, came to be multiplied: and about the year 400, many had their minds corrupted with thoſe fabuloſe Platonic Philoſophemes, That the ſouls of men were purged in a certain place, before they were taken into Heaven. Yet theſe Sentiments were laid down only as Problemes to be diſputed, not in forme of Dogmatic Articles, as it's wel obſerved, Traite des Ancien. Ceremon. pag. 64. That the Antichriſtian Purgatorie is but an Imitamen of the Platonic Purgatorie wil be evident to any that takes a view of Plato's Idea thereof: who in his Phaedo, pag. 113. treating profeſſedly of the threefold ſtate of Souls after their ſeparation from the bodie, namely of the righteous in bliſſe; of the deſperately wicked in Tartarie, or the Stygian lake; and of thoſe who are wicked, but curable in a temporary Tartarie; he addes concerning theſe two laſt, But if by reaſon of the magnitude of their ſins they may ſeem incurable, then an agreable deſtinie caſts them into Tartarie, whence they never get out. But ſuch as happen to be curable, though obnoxious to great ſins, on theſe there is laid a neceſſitie of falling into Tartarie; but after they have continued there one year, the Lake caſts them out again. Thus Plato. Where he evidently makes mention of a Temporarie Tartarie, (diſtinct from the eternal fixed Tartarie of ſuch as are incurably wicked) which exactly anſwers to the Popiſh Purgatorie, or Temporarie Hel.

Now ſuch as were in this Philoſophic Purgatorie or Temporarie Tartarie, Plato's foreign or Sacrifice for the dead.that they might have the more ſpeedy egreſſe or diſmiſſion thence, Plato, Repub. lib. 2. tels us, That there were certain foreign, i. e. myſterioſe, ſumtuoſe ſacrifices offered for them. And that this is the proper import of Plato's foreign, Teleta, is made evident by Ludovicus Vives, on Auguſt. Civit. lib. 4. cap. 31. Suidas, (ſaies he) affirmes, foreign, Teletam, to be the greateſt and moſt ſumtuoſe of al the myſterioſe Sacrifices; ſo called becauſe the greateſt part thereof was conſumed. For foreign ſignifies to conſume; although it ſignifies alſo to perfect: and therefore there are ſome who thinke theſe Teletae to be ſo called; becauſe they were the moſt perfect Sacrifices, to which there was nothing wanting. Such were the Sacrifices of the Sun and Moon, and p. 220of Bacchus, and ſome Expiations, by which the ſins not only of private perſons, but alſo of Cities, and of the Dead, as wel as of the living, were purged away by Sacrifices, plaies, and al kind of ſportes; which Sacreds were called Teletae: and ſo Plato, Repub. 2. affirmes, That theſe Teletae belong only to the dead, and thence ſo called, namely from foreign, being Sacrifices appointed to deliver us from the infernal ſufferings, or the Temporarie Tartaries. By which it's evident, that Plato his foreign, were no other than certain Sacrifices performed to ranſome mens Souls out of the Temporarie Tartarie, or Purgatorie. And further, that theſe Teletae, or Sacrifices for the Dead, were part of their foreign, Demon-worſhip is manifeſt, by what Plato mentions thereof in his Sympoſium, pag. 202, 203. where having diſcourſed at large of Socrates's Demon, his original nature and office, both to conveigh the Gifts and Commands of the Supreme God to men, and the prayers and ſacrifices of men to the ſupreme God, he addes this as one, foreign, and the Teletas, &c. So that the Teletae or Sacrifices for the Dead did in a more peculiar manner belong to their Demon-worſhip. Moreover Virgil (Aen. 5, 6.) teacheth clearly a Purgatorie and prayer for the dead, as Bochart, Contre Veron, P. 3. C. 25. S. 4. Art. 1. hath obſerved. By which it is evident, that Antichriſt's Purgatorie, Sacrifices, and Prayers for the dead are al but foreign, (as 1 Tim. 4.2.) in imitation of the Philoſophers Purgatorie and Teletae, or Sacrifices and prayers for the dead, their being delivered out of the Temporarie Tartarie or Purgatorie.

Now to inquire a little when and how theſe Pagan foreign, or ſacrifices for the dead, were introduced into the Chriſtian Churches; 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 p. 221of 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 foreign, or ſacrifices for the dead. This is incomparably wel explicated by Iſ. Caſ. Exer. 16. N 43. where he ſhews, that theſe Sacred foreign, 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 foreign, myſteries; and the operation of theſe Sacreds was named foreign, as they who partaked of them, were ſaid foreign, &c. The ſcope of theſe Sacrifices they called foreign, 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, foreign. 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 foreign, 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 foreign, 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 foreign, 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; p. 222and 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 foreign, or foreign, of theſe Demon foreign, Sacrifices and Prayers for the dead, thereby to redeem their Souls from Purgatorie, &c.