The apostasy of the latter times in which, according to divine prediction, the world should wonder after the beast the mystery of iniquity should so farre prevaile over the mystery of godlinesse, whorish Babylon over the virgin-Church of Christ, as that the visible glory of the true church should be much clouded the true unstained Christian faith corrupted the purity of true worship polluted, or, The gentiles theology of dæmons i.e. inferiour divine powers, supposed to be mediatours between God and man : revived in the latter times amongst Christians in worshipping of angels, deifying and invocating of saints, adoring and templing of reliques, bowing downe to images, worshipping of crosses, &c : all which together with a true discovery of the nature, originall, progresse, of the great, fatall and solemn apotisy are cleared : delivered in publique some years since upon I Tim. 4. 1,2,3 / by Joseph Mede ...

THE APOSTASY OF THE LATER TIMES.

A Treatise on 1 Timothy Chap. 4. Ver. 1, 2.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Which I conceive may bee thus transla∣ted, viz.

Howbeit the Spirit speaketh expresly, that in the later times some shall revolt from the Faith, attending

to erroneous spirits and * 1.1 Doctrines of Daemons, through the hypocrisie of lyars, having seared con∣sciences, forbidding to marry, and commanding to abstaine from meats, &c.

THe words I have read, are a prophesie of a revolt of Christians from the great mystery of Christian Worship, descri∣bed in the last verse of the former chap∣ter; which according to the division of the Ancients, should bee the first of this: for that last verse, together with the first six verses of this and halfe the seventh verse, make the seventh title or main Section of this Epistle, expressed in the Edition of Robert Stephen; and so supposed, from the grounds of that division, to belong all to one argument. The words there∣fore of my Text, depend upon the last of the former chap∣ter, as the second part of a discreet proposition; that how∣soever the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mystery of Christian Re∣ligion, which is, God manifested in the Flesh, justified in the Spirit, seene of Angels, and assumed into glory: Though this mystery was a great one, and at that time preached and beleeved in the world; neverthelesse, the Spirit (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) speaketh expresly, that in the later times there shall be a revolt or departing from the faith, though not in all parts of it, yet from a main and funda∣mentall part thereof, namely, the assumption of this God and Man to the throne of glory, and the incommunicable majesty in Heaven, where he hath a name given him a∣bove every name, and whereof no creature in Heaven or in earth can be capable: which connexion is the reason why the Apostle putteth this assumption into glory in the last place of his description, which should else in the true order have followed the words, justified in the spirit, and beene before preached unto the Gentiles, and beleeved on in the world. But it is the method of the Scripture, some∣times

to translate the proper order, and to mention that in the last place whereunto it is to joine, and from whence it is to inferre the next words that follow after. And unlesse this reason be allowed here, there will hardly be found any other reason of this misplacing. But more of this shall be both spoken and made better to appeare hereafter.

I come now more neer to my Text; the words whereof I divide into two parts: First, a description of this solemne Apostasie, in the first verse. Secondly, the manner or means whereby it was to come to passe in the following verse, viz. through the hypocrisie of lyars, who had seared consciences, forbidding to marry, and commanding to ab∣stain from meats.

For the description of the Apostasie it selfe, we shall [ 1] finde it first generally and indefinitely expressed both in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall apostatize or revolt; and in the next 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall attend to er∣roneous Doctrines, or Doctrines of errour.

Then particularly, 1 what these erroneous Doctrines [ 2] should be for the kinde or quality, namely new Doctrines of Daemons, or a new Idolatry. 2 The persons who should thus apostatize, not all but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some. 3 The time when it should be, in these later times. 4 The proofe or warrant of this prophesie, it is that which the Spirit hath elsewhere long agoe foretold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the written word verbatim, totidem verbis or in expresse words. For the se∣cond part (viz.) the means; Consider first the manner or method used, by lying hypocrisie or hypocriticall lying; Se∣condly, the quality and description of the authors and furtherers thereof, they should be such as had their consci∣ences seared, who forbade marriages and meats. Where, be∣fore I go any further, I must give an account of thus tran∣slating these later words which I make the second part, because they are commonly translated otherwise, (viz.) intransitively, as referring the words of the two last verses to the persons mentioned in the first (viz.) those some who

should apostatize and give heed to erroneous spirits and doctrines of devils, as they usually translate it: so that the words of the second & third verses should be the expressi∣on by particulars of that which was before generally com∣prized under erroneous spirits and doctrines of devils, which should consist partly in forbidding lawfull mar∣riage, and partly in commanding abstinence from meats, thereby abridging Christian liberty. But this interpreta∣tion seemes very unlikely; for first, since S. Paul inten∣deth here to describe that great apostasie of the Christian visible Church, as is evident by the pointing out of the time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the later times; who can beleeve that he who aymeth at this, would instance only in the smaller and almost circumstantiall errours, omitting the main & fundamental, which the Scripture elswhere telleth us should be Idolatry or spirituall fornication. Secondly, as for errours about marriages and meates, they were not proper to the last times, but found more or lesse in the Apostles owne times, as may be gathered by some pas∣sages of their Epistles: why should then our Apostle, here speaking of the Apostasie of the last times, instance only in these things which the first times in some measure were never free from? Lastly, which I take alone to be sufficient, the Syntax of the words will not beare it, to have them so translated; for the persons in the first verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are expressed in casu recto, whereas the persons in the verses following 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are in the genitive: now by what Syntax can these be construed intransitively? how will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. without breach of Grammar, un∣sampled in our Apostles Epistles? If any say, they may be referred then and agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that indeed would be a strange sense, and nothing to their purpose, to say that Devils lie, have seared consciences, and forbid mar∣riages and meates. But to construe it transitively, and to make all these genitive cases to be governed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

and take the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie Caus••m or Modum actionis, * 1.2 as is most usuall in Scripture: this, as it keepeth the Syntax true, so I hope to make it appeare hereafter to bee the very meaning and the event most answerable thereunto, when you shall heare proved out of Story, that the Apostasie of the visible Church came in by lying wonders and all deceivablenesse of unrighteousnesse, man∣naged by those who either professed or doted upon Mo∣nasticall hypocrisie, the affectation of which errours, at length surprizing the body of the Church, is that which S. Paul 2 Thes. 2. calls not the Apostasie it selfe, but a not-love of the truth, for which God gave them over to strong delusions that they might beleeve a ly. But this is out of its place, only I have anticipated thus much, lest you should be too long in suspence of the grounds of this novelty in translating: and yet this difficulty concerning the Syntax, hath stumbled many of our later interpreters, as amongst others Beza, who solves it only by saying, that the Apostle more regarded the matter than the construction; which for my part I cannot beleeve: others who can, may if they please. I returne now unto the first part of my Text, the description of that solemne Apostasie; where I will consider the five parts or points thereof as I have propounded them, though it be not ac∣cording to the order of the words. And first in the more generall expression of the words, as I called it: I say in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is as much as to say, they shall make an Apostasie; now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Scripture use, when it looks towards a person, signifies a revolt or rebellion; when towards God, a spirituall revolt from God or rebellion against divine Majesty, whether totall, or by Idolatry and serving other gods; for the Seventy, whence the new Testament borrows the use of speech, usually translates by this word the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to rebell, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rebellion; both which when they have reference to a spirituall So∣veraignty,

meane nought else but Idolatry and serving of other gods, as may appeare Josuah 22.19. where the Israelites supposing their brethren the Rubenites and Ga∣dites, in building another Altar upon the banks of Jordan, had meant to have forsaken the Lord and served other gods, they said unto them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 you have rebelled a∣gainst the Lord, and presently, rebell not against the Lord, nor rebell against us; where the Seventy hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in the two and twenty verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rebellion is translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the words, the Lord God of gods he knoweth if it be in rebellion or transgression against the Lord; also Numb. 14. ver. 9. when the people would have renoun∣ced the Lord upon the report of the spyes, Josuah and Caleb spake unto them, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rebell yee not, where the Seventy hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be not apostates from the Lord; so Nehem. 9.26. in that repentant confession which the Levites make of the Idolatry of their nation, they were disobedient say they 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and rebelled against thee; the Seventy hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Daniel in the like con∣fession chap. 9. ver. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Seventy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wee have rebelled; so the Idolatry of Ahaz 2 Chron. 28. and 29. is by the same interpreters called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 revolted greatly from the Lord.

I will not trouble you with the places where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for treason and rebellion against earthly Princes, which are many: it is sufficient to ga∣ther from what we have quoted, that apostasie having reference to a soveraignty and lordship, betokens a with∣drawing of subjection and service therefrom; which if the soveraignty and majesty be divine, is done by Idola∣try* 1.3, and service of other gods, as well as if the majesty of the true God were renounced altogether. The use of the New Testament is answerable, Hebr. 3.12. Take

heed lest there be in any of you an evill heart of unbeliefe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in departing from the living God, and which is more neer to our purpose S. Paul in his 2 Thes. 2. meanes no other thing in his prophesie of the man of sinne by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 than Christian Idolatry, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unlesse that apostasie come first, that is, unlesse there be a breach of allegiance and faith given unto Christ, by Idolatry under Anti∣christ: the like therefore I conclude to bee intended in my Text by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, namely, that in the later times men should break their oath of fidelity to Christ, that in and through him alone they should approach and worship the divine Majesty: and so hath the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taught us something, at least it hath wrought an indefinite suspicion of what should befall Christians in the later times; howsoever we are yet in suspence whether this departing from Christ and the my∣stery of godlinesse should be totall in not acknowledging him at all, or whether hereticall in serving other gods be∣sides him. For the Jewes we know, when they forsook the Lord most, yet did not forsake him altogether, but their apostasie was in not serving him only and alone, but others besides him, as Calves, the host of Heaven, and Baalim.

Let us therefore see if the next generall words will af∣fords us yet further information,* 1.4 viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 attending to erroneous spirits, or as some read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spirits of errour. It would be unprofitable and tedious here to tel of the divers use of this word spirit, in Scripture: some take it in this place for Doctors of spi∣rituall things, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or as some read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be Doctors of errour.

But I had rather take Spirits in this place for doctrines themselves, for so Divines observe it to be used 1 Joh. 4.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beleeve not every spirit, i. e. every doctrine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but try the spirits

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if they be of God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because many false Prophets, &c. and so onward in that chapter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the false doctrine of Antichrist; so if this sense be admitted, wee are something lesse in suspense than we were, and may guesse that this revolt should not be totall but hereticall, for wee shall not easily finde the word spirit to be otherwise used but either for the doctrines or Doctors of Christianity, or for heresies under the same: It seemes therefore to be some revolt from Christ by Ido∣latry, even in those who would seeme to worship him.

But suppose it be so, yet still are we in suspence what these erroneous and idolatrous doctrines might be: For Idolatry, as we may see in the Jewish apostasies, was of divers kindes, as worshipping the host of Heaven, Baalim, and the Gentiles other things besides them. But wee shall not be long in doubt, the next words will cleare the case,* 1.5 and tell us they shall bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do∣ctrines of Daemons, not which Daemons or Devills are authours of, though it be true, as if the genitive case were active; but doctrines concerning Daemons, the genitive case 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being here to be taken passively, for the object of these doctrines, as in Heb. 6. we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doctrines of Baptismes, and doctrines of laying on of hands, of the resurrection of the dead, and eternall judgement, and doctrines about and concerning all these; and the same use may elsewhere be found even with the word Doctrine, as Acts 13.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the doctrine of the Lord, i. e. concerning him; so Titus 2.10. and Gal. 2.20. we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the faith of the Sonne of God, i. e. concerning him * 1.6. Semblably in my Text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are doctrines of Dae∣mons or Doctrinae Deastrorum, that is, the Gentiles ido∣latrous Theology of Daemons should be revived among Christians: for I take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (for all is one) not in that worst sense, which no authour but

the Scripture useth, but in the better and more indifferent sense, as it was supposed and taken among the Theologists and Philosophers of the Gentiles, and as it is also some∣times taken in Scripture, as I shall shew in due time.

Mean while let us first see what the Gentiles and their Theologists understood by Daemons: which when you have heard, I doubt not but you will confesse the dei∣fying and worshipping of Saints and Angels, with other parts of their Idolatry, which doe this, to be as lively an image of the doctrine of Daemons as could possibly be expressed; and such a one, as whereby the apostasie of the later times is as by a character distinguished from the heresies, false doctrines, and corruptions of all other times whatsoever.

Daemons, in the Gentiles Theology, were Deastri or an inferiour sort of deified powers, as a middle betweene the Soveraigne Gods and mortall men: so saith Plato in Symposio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so say all the Platonists, and well nigh all other sects of Philosophers; I am sure most doe: for it is a very ancient doctrine, insomuch that Plutarch (de deffectu Oraculo∣rum) fetcheth this distinction between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Soveraign Gods, and Daemons, as farre as the antiquity of Zoroaster; magnas & difficiles dubitationes (saith he) videntur solvisse qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, medio inter Deos & homines loco constituerunt, & quod nos cum his quodammodo conciliat & conjungit, invenerint, sive haec Magorum, & Zoroastris do∣ctrina sit, sive Thracica ab Orpheo perfecta, sive Aegyptia∣ca sive Phrygica, &c. The Soveraigne or highest Gods which amongst them were properly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were those whom they supposed to be in the Heavens, yea in the Sunne, Moon, and Starres, whence they called them Dii Superi, Dii Coelestes, whom they affirmed to have nei∣ther begining nor ending, as Apuleius speaks de Daemo∣nio Socr. Immortales sine ullo vel fine vel exordio, sed pror∣sus à retro aeviterni. And because they dwelt in the hea∣venly

lights, as it were soules in bodies, Plato thinks the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first came quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the everlasting running and uncessant motion of the heavenly bodies, Plat. in Cratylo.

Now these Soveraigne Celestiall Gods they sup∣posed so sublime and pure as might not bee prophaned with approach of earthly things, or with the care or mannaging of mortall mens businesses; and therefore they bring in that middle sort of divine Powers which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be as mediatours and agents betweene the Soveraigne Gods and mortall men: thus saith Plato in his Symposium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God is not approached by men, but all the commerce and inter-course betweene Gods and men is performed by the mediations of Daemons. Will you see the particulars 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Daemons are reporters and carriers from men to the Gods, and againe from the Gods to men; of the supplications and prayers of the one, and of the injunctions and rewards of devotion from the other. And Apuleius in the place forequoted describes them, me∣diae potestates per quas & desideria nostra & merita ad Deos commeant, inter mortales Coelicolasque vectores, hinc precum, inde donorum; qui ultrò citróque portant hinc peti∣tiones, inde suspetias seu quidam utrinque interpretes & salutigeri: For, saith he, neque enim pro majestate Deûm Coelestium fuerit haec curare, it beseems not the majesty of the Soveraigne Gods to mannage these things of them∣selves. Whence it is that Celsus in Origen tearmes his Daemons summi Dei Satrapas, praesides, procuratores, Duces, qui neglecti non minùs laedere possunt, quàm Persarum, Ro∣manorumve Regis Satrapae, praesides, ministri, &c. lib. 8. con∣tra Celsum. pag. 940. Where note by the way, that

Celsus as some others did, acknowledges but one Sove∣raigne God.

By reason of this office of mediation, Plutarch calls the order of Daemons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. agreeable to the doctrine of Plato, lib. de defec. Oracul. the order of agents, and ministers &c. To stay no longer here, take the summe of all in the words of Apu∣leius in the book forenamed, cuncta Coelestium voluntate, numine, & autoritate fiunt, sed Daemonum obsequio, opera, & ministerio. And if I should bring all which I might to this purpose, I should be too tedious. Porphyrius in Eu∣sebius, Plutarch, skillfull men in this kinde of Philoso∣phy, will satisfie them fully, to whom this is not sufficient. This was the Occumenicall Philosophy of the Apostles times, and of the times long before them: Thales, Pythagoras, all the Academicks and Stoicks, and not many to be excepted, unlesse the Epicures, taught this Divinity. Hee that had rather read a Father of the Church, let him but turne over the eighth and ninth books of S. Austin de Civ. Dei, the eighteenth chap er of the former book, having this Title; Qualis sit religio in qua docetur, quod homines ut commendentur Diis, bonis Daemonibus uti debeant Advocatis: of the one and twenty chapter this, An Daemonibus nuntiis & interpretibus Dii u∣tantur? And of the ninth chapter of the ninth book the Title is this, An amicitia Coelestium Deorum per intercessio∣nem Daemonum possit homini provideri? And of the seven∣teenth chapter this, Ad consequendam vitam beatam non talimediatore indigere hominem qualis est D••mon, sed tali qualis est unus Christus. The reading of which Titles alone were sufficient to shew what was the supposed office of the Daemons among the Gentiles.

This Philosophy therefore so generall was that, with∣out doubt, whereof S. Paul admonisheth the Colossians to take heed lest they were spoyled with the vaine deceipt

thereof, as being after traditions of men, and rudiments of the world, and not after Christ. For some Christi∣ans even then under a pretence of humility, of not ap∣proaching too neerly and too boldly to God, would have brought in the worshiping of Angels in stead of this of Daemons; but S. Paul tells them, that as in Christ dwelleth the fulnesse of the Godhead bodily, so that he needed no colleagues of mediation; so also were they compleat in him, and needed therefore no agents besides him. Let no man therefore (saith he) beguile you of your reward through humility, and worshipping of Angels, in∣truding into those things which he hath not seene, and not holding the head.

Neither is the holy Scripture ignorant of this distin∣ction of Soveraigne Gods and Daemons: the first where∣of the Celestiall and Soveraigne Gods, whether visible or invisible, it calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Host of hea∣ven; The other sort it stileth by the name of Baalim, that is,* 1.7 Domini, or Lords. And Manasses the king of Idolaters was compleat for both of them: so we read 2 Chron. 33.3. that he reared up Altars for Baalim, and made groves, and worshipped all the Hoast of heaven, and served them: and 2 King. 23.5. that good Josiah is said to have put down all the Idolatrous Priests which burnt incense to Baal, to the Sunne, and to the Moon, and to the Planets, and to all the hoast of heaven: now that these Baalims were no other than Daemon-gods, appeares by their cutting and launcing themselves, who worshipped them: 1 King. 18. for these tragyck ceremonies are counted by those who treat about these mysteries, as certaine characters of Daemons but this you shall have further confirmed in due place, where the arguments may bee better under∣stood.

This distinction also of Soveraign Gods and Daemons, I suppose our Apostle alludes to, 1 Cor. 8.5. where he saith, though there be many that be called gods, whether in heaven, or in earth; as there be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gods many, that is, Dii Coelestes Soveraigne Deities, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lords many, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Daemons Presidents of earthly things; yet to us Christians there is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one Soveraigne God the Father, of whom are all things, and we to him, that is, to whom as supreame, we direct all our services; and but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one Lord Jesus Christ, in stead of their many mediators and Dae∣mons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by whom are all things which come from the Father to us, and through whom alone we finde accesse to him. The allusion, me thinks, is passing elegant, and such as I think cannot be well understood without this distinction of superiour and inferiour Deities in the Theology of the Gentiles, they having a plurality in both sorts; and we Christians but one in each, as our Apostle affirmeth; there wants but only the name of Daemons, in stead of which the Apostle puts Lords, and that for the honour of Christ, of whom he was to inferre 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the name of Christ being not to be polluted with the appellation of an Idol: for his Apodosis must have beene otherwise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:

or may bee hee alludes unto the Hebrew name Baalim, which signifies Lords: and those Lords, as I told you, were nothing else but Daemons; for thus would S. Paul speak in the Hebrew tongue, there are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many Gods and many Lords.

And thus have I shewed you, though but briefly in regard of the abundance the argument would afford, the nature and office of these Daemons according to the doctrine of the Gentiles: I come now unto another part of this doctrine, which concernes the originall of Dae∣mons,* 1.8 whom you shall finde to be the deified soules of men after death; for the canonizing of the soules of de∣ceased worthies is not now first devised among Christi∣ans, but was an idolatrous trick even from the dayes of the elder world, so that the devill, when he brought in this Apostaticall doctrine amongst Christians, swarved but little from his ancient method of seducing man∣kinde.

Let Hesiod speak in the first place, as being of the most knowne the most ancient, he tells us that when those happy men of the first and golden age of the world were departed this life, great Jupiter promoted them to bee Daemons, that is, keepers, and protectors, or patrons of earthly mortalls, and overseers of their good and evill works, givers of riches; and this, saith he, is the kingly royalty given them. But heare his owne words:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 AIMONES 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And hence it is that Oenomaus, quoted by Eusebiús, calleth these Daemon-gods 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hesiods gods.

The next shall be Plato, who in his Cratylus sayes,

that Hesiod, and a great number of the rest of the Poets, speak excellently, when they affirme that good men when they die attaine great honour and dignity, and become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is (saith he) as much to say as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, wise ones; for wise ones (saith he) are only good ones, and all good ones are of Hesiods golden generation.

The same Plato, de Repub. would have all those who die valiantly in the field, to be accounted of the golden kinde, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 effici, to be made Daemons, and the oracle to bee consulted, how they should be buried and honoured; and accordingly ever afterwards 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. their sepulchers to be served and adored as the sepulchers of Daemons: In like manner should be done unto all who in their life time excelled in vertue, whether they died through age or otherwise: this place Eusebiu•• quotes (lib. 14. Prep. Evang.) to paralell with it the then harmelesse practice of Christians, in honouring the me∣mory of Martyrs, by holding their assemblies at their sepulchers; to the end that he might shew the Gentiles, that Christians also honoured their worthies in the wor∣thiest fashion. But would to God that in the next ages after, this custome of Christians then but resembling, had not proved the very same doctrine of Daemons which the Gentiles practised.

But I goe on, and my next authour shall be Hermes Trismegistus, whose antiquity is said to be very neere the time of Moses; I will translate you his words out of his Asclepius which Apuleius made latine. There having named Aesculapius, Osyris, and his grandfather Hermes, who were (as he saith) worshipped for Daemons in his owne time; he addes further, that the Aegyptians call them (namely the Daemons) Sancta animalia, and that amongst them (namely the Aegyptians) per singulas Ci∣vitates coli eorum animas, quorum sunt consecratae virtutes.

And here note by the way, that some are of opinion, that the Aegyptian Serapis, whose Idoll had a bushell upon his head, was Joseph, whose soule the Aegyptians had ca∣nonized for a Daemon after his death.

Philo Byblius the translator of Sancuniathon the ancient Phaenician Historian, who lived before the times of Troy, and wrote the Acts of Moses, and the Jewes (saith Euse∣bius) very agreeable to the Scripture, and faith, he lear∣ned his story of Ierom-baal a Priest of the God JEVO: Philo Byblius (I say) in a preface to his translation of this Author, setteth downe what he had observed, and learned out of the same story, and might serve to help their understanding who should read it: namely, that all the Barbarians, cheifly the Phaenicians and Aegyp∣tians, of whom the rest had it, accounted of those for Dii maximi, who had found out any thing profitable for the life of man, or had deserved well of any nation, and that they worshipped these as Gods, erecting Statues, Images, and Temples unto them, and more especially they gave the names of their Kings (as to the elements of the world, so also) to these their reputed Gods: for they esteemed the naturall Deities of the Sunne, Moon, and Planets, and those which are in these, to be only and properly Gods: so that they had two sorts of gods, some were Immortals, and others were Mortals.

Thus saith Philo Byblius out of the Phaenician History, from which testimony we may borrow some more light concerning those Baalims in Scripture. * 1.9 For Baal or Belus, whose worship Iezabell the daughter of Ithabaal King of Tyre brought into Israel, was a deified Phaeni∣cian King of that name, as Virgil will tell us in that verse concerning the Phaenician Queene Dido: Implevitque mero pateram, quam Belus & omnes A Belo soliti, &c.

Nay, Baal, or in the Chaldee Dialect, Bel (for all is one) was the first King of Babel after Nimrod,* 1.10 and the first (as is written) that ever was deified and reputed a God after death; whence afterward they called all other Dae∣mons Baalim; even as because the first Roman Emperour was called Caesar, thence were all the Emperours after him stiled Caesars: and it may be this is part of that which Phi∣lo Biblius out of Sancuniathon would tell us; That the Barbarians, especially the Phaenicians, &c. gave names from their Kings to such as were canonized after death: For so we see here that the Babilonians, and the neigh∣bouring Countries, which spake the Hebrew tongue, or some Dialect thereof, called all Daemons Baalim, of the first Daemon, or deified King in the world, Baal, or Be∣lus: for at that time when Belus reigned in Babel, was Phaenicia, with the neighbour people, under the king∣dome of Babel: Whence may seeme also to have come their community of language and ceremonies; and here note a wonderfull mystery, that old Babel, the first pattern in the world of ambitious Dominion, was also the Foun∣dresse of Idols, and the Mother of the fornication, and abominations of the earth.

And because we have fallen upon the naming of Dae∣mons, let us observe another mystery of names, out of Plutarch (de defect. Orac.) which may helpe us out, or prevent some difficulties, namely, that Daemons are some∣times called by the names of those Celestiall gods, whose Ministers and Proctors they are, and from whom they receive their power and Divinity: As Apollo's Daemon. Apollo; Iupiter's Daemon, Iupiter, and so the rest. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Sicut & nostrum alius Iovius, alius Minervius, alius Mercurialis, &c. dicitur.

Thus Plutarch, with Cleombrotus there saith, he learn∣ed of a wonderfull and profound Egyptian Hermite, who lived about the red Sea, &c.

To which is agreeable what Eusebius Praepar. Evang. lib. 3. cap. 2. quotes out of Diodorus, viz. Aegyptios asse∣rere mor••ales multos propter beneficia in Deos relatos, & eorumaliquos coelestibus Diis cognomines.

The same Plutarch in the same place doth acquaint us with this pretty conceit, which being to the purpose I will not omit; namely, that the soules of men tooke de∣grees after death,* 1.11 first they commenced Heroes, who were as Probationers to a Daemonship; then after a time sufficient, Demons; and after that, if they deserved well, to a more sublime degree. Howsoever it be, Daemons, and Heroes differed but in more, and lesse antiquity, the more antient Heroes, being called Daemons, and the younger Daemons Heroes.

But that we may returne againe more close to the mat∣ter in hand, this order of Daemons, or soule-gods, as I may call them, found place in the Religion of the el∣der Romans, who called them Penates, Lares, and Ma∣nii Dii; and when once they began to canonize their deceased Emperours, which was from the time of Au∣gustus, they called them Divi, which word before that time was more generall. Tully in his second booke de Legibus, shall be my witnesse, that his countrey-men ac∣knowledged this distinction of Soveraigne Gods, and Soule-deified powers, for there you shall finde this law; Divos & eos, qui coelestes semper habiti, colunto; & illos, quos in coelum merita vocaverint. And againe, Deorum Manium jura, sancta sunto. Hos letho Datos Divos ha∣bento; would God the present Christian Romans had not renewed this Law.

Yea, so strongly was this doctrine embraced amongst the Gentiles, that some of their later Theologists thought, that even the soules of wicked men and Tyrants had a power after death, and that of these came mali Daemones, which hurt men; and yet to these they ordained Tem∣ples, and sacrifices to keepe them from hurting them, as well as to the good Daemons for helping them; but the Ancients gave this honour to the soules of vertuous men onely.

Thus have you heard the originall of Daemons, ac∣cording to the most ancient, and generall opinion of the Gentiles. But besides these Daemons, whose originall you have heard, I meane besides soule-Daemons, and canonized mortals; their Theologists bring in another kinde of Daemons more high and sublime, which never had beene the soules of men, nor ever were linkt to a mortall body, but were from the beginning, or without beginning, alwayes the same * 1.12. So Apuleius tels us in the booke forenamed; Est & superius aliud augustiusque Daemonum genus, qui semper à corporis compedibus, & nexibus liberi certis potestatibus curentur, Ex hac subli∣miori Daemonum copiâ autumat Plato singulis hominibus in vitâ agendâ, testes & custodes singulos additos. This sort of Daemons doth fitly answer and parallel that sort of spi∣rituall powers, which we call Angels, as the former of soule-Daemons doth those, which with us are called Saints.

But lest I might seeme to have no measure in raking up this Ethnicall dung-hill, I will now leave the Theolo∣gie of the originall of Daemons, and shew you yet ano∣ther piece of that doctrine of Daemons, namely, concern∣ing

the manner how Daemons were to be worshipped, and as it were brought to the lure of men, when they had oc∣casion of devotion with them.* 1.13 And this▪ was done by sacring of Images; this you shall heare from an ancient Authour, and passing skilfull in the mysteries, even Her∣mes Trismegistus, who in his Asclepius, speaketh, in Eng∣lish, thus, It is a wonder (saith he) beyond all wonders, (and he saith truly) that man should finde out a way to make Gods: Yet because (saith he) our forefathers er∣red much through unbeliefe concerning Deities, and had small regard of Religion, and Divine worship, therefore they devised an art to make Gods (he meaneth Images) and because they could not make soules (he meanes to these senslesse bodies) therefore they called the soules of Daemons, and Angels, and put them into their Images, and holy mysteries, by which meanes alone these Images have power of helping, and hurting; which thus incorpo∣rated (he saith) are called by the Egyptians, Animalia sancta. And in another place, that kinde of Gods (saith he) which men make, is composed of two natures, of a divine, which is first and more sacred; and of that which is amongst men, namely, the matter whereof they are made. The summe of all this mystery is, that Images were made as bodies,* 1.14 to be informed with Daemons as with soules: For an Image was a trap to catch Daemons, and a devise to tie them to a place, and to keepe them from flitting.

The like hath Eusebius out of Porphyrie, Imagines à Diis peramari, iisdem{que} circumscribi, quasi in sacrâ quâdam terrâ in sacratâ imagine contineri; quâ sublatâ, illud statim solvitur, quo Deus continetur. This is that which Psellus calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the approaching or pre∣sencing of Daemons. And Iamblychus termeth these con∣secrated Idols, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Images filled with divine fellowship, or with divine society. And our fore-mentioned Hermes calleth them Statuas anima∣tas sensu & spiritu plenas.

Hence came that answer, or defence of the Gentiles, as Arnobius (lib. 6. advers. Gent.) makes them speake, Neque nos aera, argenti materias aurique, neque alia qui∣bus signa conficiunt, eas esse per se Deos, & religiosa dis∣cernimus numina; Sed eos in his colimus, e••sque venera∣mur, quos dedicatio infert sacra, & fra••rilibus efficit ha∣bitare simulachris. And in another place he makes this objection for their behalfe; An numquid dicitis fortè prae∣sentiam vobis quandam sub his numinum exhiberi simula∣chris, & quia Deos vider•• non datum est, eos ita coli, & munia officiosa praestari? And thus have we seene the ground of the idolatrous use of Images, and found that the worship of them also is a doctrine of Daemons: for as at first they were ordained for Daemons, so what∣soever Deity is worshipped in this manner, though it were the true, and Soveraigne God, is thereby made a Daemon.

What I say of Images, must be understood also of Pillars, and Columnes, whereof we read, Levit. 26. Yee shall make no Idols, nor graven Images, nor reare you up a pillar to bow downe unto it: for howsoever Pillars and Images, through some confusion, at length surprizing the Gentiles superstition, may afterwards seeme to be ascribed to other Deities besides Daemons; yet by origi∣nall institution they were proper unto Daemons, and no other. The soveraigne, and celestiall gods, they were worshipped in the Sunne, Moone, and Starres, where they were supposed to dwell, but Images, and Columnes were for Daemons; and if they seemed to be made for any other, Plutarch's Hermite would resolve us, that they were but Daemons, called by the name of some sove∣raigne gods, whose Agents they were. The truth of this, the History of the beginning of Idolatry makes evi∣dent; for that Images and Pillars were at first devised and erected to the honour of dead men “ 1.15; this the four∣teenth Chapter of the booke of Wisdome will tell us,

that by the vain-glory of men they first entred into the world; no lesse will the long continuing custome of the world, using thus to honour not onely the dead, but since also the living, be sufficient to perswade the truth: Minutius Faelix in his Octavius, will put us forth of doubt, Majores nostri (saith he) dum Reges suos colunt religio••è, dum defunctos eos desiderant in Imaginibus videre, dum gestiunt eorum memorias in statuis detinere, sacra facta sunt, quae fuerant assumpta solatia. When therefore those whom they thus honoured and remembred, were canoni∣zed for Daemons, then were these memorials also wor∣shipped for some supposed presence, or divine respect of such Daemons, in or to them. The worshipping therefore of Images, and Columnes, is by its originall and institu∣tion, a piece of the doctrine of Daemons * 1.16; so that what∣soever is thus worshipped, yea, the glory of the in∣corruptible God himselfe is thereby changed into a Daemon.

Thus much of Images and Idoll-Pillars, of the rea∣son of their supposed Divinity, and of the originall, and first occasion of worshipping them. But yet we have not done, there is another piece of Daemon-devotion yet be∣hinde, namely, the worshipping of Daemons in their re∣liques, shrines and sepulchres * 1.17, for this was also a part of the doctrine, and Theologie of Daemons. Plato, whom before we quoted for the Canonizing of Daemons, of the ghosts of such as died valiantly in the field, would have their shrines and coffins to be worshipped, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the coffins of Daemons: here also what Clemens Alexandrinus speaks of this Daemon-doctrine, Strom. lib. 6. Existimant (scil. Graeci) nihil referre an has animas (scil. Daemones quos invocant) Deos, an Ange∣los dicamus: Jam vero qui sunt eorum doctrinae periti in multis Templis tanquam Deorum statuas, omnes ferè mor∣tuorum loculos posuêre, Daemones quidem vocantes eorum animas, eas autem coli ab hominibus docentes, ut quae divinâ

providentiâ propter vitae puritatem, potestatem acceperint, ut ad hominum ministerium, locum qui est circa terram, obi••ent: sciebant enim aliquas animas ex naturâ corpore teneri. Out of which words observe, that they supposed the like pre∣sences, and power of Daemons at their coffins and sepul∣chres, which before we observed and heard of in their Images, as though there alwayes remained some naturall tie between the soules deceased, and their reliques, and therefore they there builded Temples unto them, where their bodies, and ashes were entombed; and hence it is that the Primitive Fathers which write against the Gen∣tiles, do so often upbraid them, that their Temples were no∣thing else but the sepulchres of dead men; Specioso quidem nomine (saith Clemens in his Protrepticon) Templa dici, fuisse autem sepulchra, id est sepulchra ipsa vocata fuisse Templa. He goeth on speaking to the Gentiles; Vos autem vel nunc saltem Daemonum cultus obliviscamini, sepulchra colere eru∣bescentes. To the like purpose Arnobius lib. 6. advers. Gent. Quid quod multa ex his Templa, quae tholis sunt au∣reis, & sublimibus elata fastigiis, auctorum conscriptionibus▪ comprobatur contegere ciueres, at que ossa, & functorum esse, corporum sepulturas? Nonne patet & promptum est aut pro Diis immortalibus mortuos vos colere, aut inexpiabilem fier•• Numinibus contumeliam, quorum delubra & Templa mortuorum superlata sunt bustis?

I might further adde to these Oecumenicall doctrines of Daemons, that monstrous one of the Egytians, for which their fellow Gentiles derided them, who worship∣ped living bruit beasts, yea, onyons and garlick, and water it selfe, with divine worship, as supposing some Daemon or other to dwell in them; such were their Cow-god Apis, and their Bull-god Mnevis, and their Water-god Nilus, which it shall be enough onely to have na∣med, to make the former compleat, and that from it, and the rest of that kinde of abominations, we may ga∣ther this conclusion once for all, that since the Soveraigne

and Celestiall gods, (as you heard before) might not be approached nor polluted by these earthly and materiall things, but kept alwayes immoveable, without change of place or presence, their heavenly stations; therefore the adoring or worshipping of any visible or materiall thing, for any supposed presence, or other relation of a divine power therewith, is to be accounted amongst the do∣ctrines of Daemons.

And thus have you seene the Theologie of Daemons; first, for their nature and degree, to have beene supposed by the Gentiles an inferiour, and middle sort of divine powers, betweene the soveraigne, and heavenly gods, and mortall men. Secondly, their office to be as Media∣tors and agents betweene these soveraigne Gods, and men. Thirdly, their originall, to be the deified soules of worthy men after death; and some of an higher degree, which had no beginning, or ever were imprisoned in mortall bodies. Fourthly, the way to worship them, to finde and receive benefits from them, namely, by conse∣crate Images and Pillars, wherein to have, and retaine their presence at devotions to be given them. Fifthly, to adore their reliques, and to Temple them.

Now therefore judge impartially whether Saint Pauls prophesie be not fulfilled already amongst Christians, who foretold that the time should come that they should Apostatize and revive againe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Do∣ctrines of Daemons? whether the deifying and worship∣ping of Saints, and Angels, whether the bowing downe to Images, whether of men, or other things visible, breaden Idols, and Crosses like new Daemon-Pillars, whether the adoring or templing of reliques, whether these make not as lively an image of the Gentiles Theologie of Dae∣mons (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as possibly could be ex∣pressed? and whether these two words comprehend not the whole pith and marrow of Christian Apostasie, which was to consist in spirituall fornication or idolatry, as

appeares by that name and denomination thereof given by Saint John in his Revelation, The whore of Babylon? Is not she rightly termed the Babylonish whore, which hath revived and replanted the doctrines of Daemons, first founded in the ancient Babel. And is not this now ful∣filled which Saint John foretels us, Apoc. 11. That the second and outmost court of the Temple (which is the second state of the Christian Church) together with the holy City, should be troden downe, and overtrampled by the Gen∣tiles (that is, overwhelmed with the Gentiles Idolatry) forty two moneths.

But perhaps I am yet too forward in my application; some things in our way must first be cleared, for howso∣ever the resemblance indeed be evident, yet first the Text seemes not to intend or meane it, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is in the Scripture never taken in the better or indiffe∣rent sense, howsoever prophane Authours doe so use it, but alwayes in an evill sense for the devill, or an evill spi∣rit; now the signification of words in Scripture is to be esteemed and taken only according to the Scriptures use, though other Writers use them otherwise. Secondly, for the charge of Idolatry, though much of that wherein we have instanced, may be granted to be justly suspected for such indeed, yet neverthelesse, that whereupon this ap∣plication mainly relieth, namely, the praying to Saints glorified, as Mediators and Agents for us with God, should not seeme to deserve so foule a name; for suppose it were a needlesse, yea, and fruitlesse Ceremony, yet what reason can be given why this should be more tainted with Ido∣latry, then is the like honour given to Saints and holy men whilst they live on earth, whom to desire to me∣diate and pray to God for us, was never accounted so much as an unlawfull matter? when these two scruples are answered, I will returne to continue my former ap∣plication.

To the first therefore, for the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

in Scripture, I say, that because those which the Gentiles tooke for Daemons, and for Deified soules of their Worthies, were indeed no other then evill spirits, counterfeiting the soules of men departed, and masking themselves under the names of such supposed Daemons, under that colour to seduce mankinde; therefore the Scripture useth the name Daemons for that they were indeed, and not for what they seemed to be; for no blessed soule or good Angell would admit any honour which did derogate from the honour of the onely true God, who made them: neither doe the glorified Saints in heaven, or the blessed Angels, though Apostate Christians now invocate and worship them, accept of this honour, heare their prayers, or conde∣scend to their devotions, by any signe or act whatsoever; but whatsoever is made seeme to be done by them, is done by the selfe same wicked spirits, which heretofore were masked under the names of Daemons; and therefore in this regard the one may as well beare the names of Dae∣mons as the other, and be as likely to be intended by the use of that word. Secondly, though the Scripture often useth this word in the worst sen••e, yet followes it not it alwayes should doe so, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it selfe, which the Scripture hath appropriated to signifie Satan the prince of hell-hounds, following therein the Seventy (who first gave it this notion, no where els sampled in any Greek Author) yet is this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the New Testament it selfe three severall times used in the common sense for a slanderer or false accuser, and that in three several Epistles, in both to Timothy,* 1.18 and that to Titus; and why should the like seeme improbable for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Nay, most certain it is so, as I come now to make manifest.

And first, Act. 17.18. where Saint Paul our Apo∣stle, having at Athens preached Iesus risen from the dead, the Philosophers thus encountred him saying, This fellow, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we translate, He seemeth to be a setter forth of strange gods, namely,

Daemon-gods: for hearing of one Jesus after death to be∣come a Lord and Saviour, and to be adored with divine worship, they tooke him presently, according to their owne principles in that kinde, to be some new or forreigne Daemon, for so it followes in the text, that they said thus, Because he preached unto them Iesus and the resurre∣ction: Upon the same ground Celsus in Origen lib. 8. cont. Cels. cals the same Christ our Saviour the Christians Dae∣mon; for whereas the Christians said, that they without hurt and danger blasphemed and reproached the Gentiles gods, Celsus replies, * 1.19 Nonne vides bone vir, quod etiam tuo Daemoni opponens se quispiam, non solum convitiatur▪ sed terrâ marique illum exigit? where Origen answers Celsus, a 1.20 Qui nullos scit malos Daemones, nescio quomodo sui oblitus, Iesum vocarit Daemonem. But Saint Paul thus charged by the Philosophers, comming to make his Apologie in A∣reopagus, retorts their accusation, Yee men of Athens (saith he) I see you in all things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, too full of Demons already, I shall not need bring any more amongst you; for thus the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Etymolo∣gie signifies a worshipper of Daemon-gods, and was an∣ciently used in this sense; and so shall you finde it often in Clemens Alexandrinus his Protrepticon b 1.21, not to speak of others, though afterwards from signifying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Budaeus speaks, it came to be applied to those who were too precise and anxious in their devotions: I (saith the Apostle) preach no new Daemon unto you, but that Soveraigne and coelestiall God, who made the world, and all things therein, who being Lord of heaven and earth, dwelleth not (as your Daemon-gods doe) in

Temples made with hands, neither is worshipped with mens hands, as though he needed any thing (as you conceive of your Daemons) seeing he giveth to all, life, and breath, and all things: This God I preach unto you. And this place I take to be so unanswerable for the indifferent and common acception of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that I care not now though the rest should faile me; but let us see what they are.

In Revel. 9.13. &c. The sixth Trumpet from Euphra∣tes brings an huge army upon the Christian world, which destroyeth a third part of men, and yet those which re∣mained repented not of those sinnes (vers. 20.) for which these plagues came upon the earth, viz. That they should not worship 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Idols of gold, silver, and brasse, and stone, and of wood which can neither see, nor heare, nor walke. Is not this a Comment upon the Apostles pro∣phesie in my Text?

The time which it concernes must needs fall into the last times, for it is the last Trumpet save one. The place must be the Roman Empire, or Christian world, for that is the Stage of all the Seales and Trumpets and how could it be otherwise, seeing Saint John at Pathmos saw them comming from the great River Euphrates? what∣soever comes from thence, must needs fall upon the ter∣ritory of the Roman Empire. To hold you no longer, the best Expounders make it the Ottoman or Turkish in∣vasion, which hath swallowed so great a part of Chri∣stendome. But what people are they, who in the Roman territory, doe in these later times worship Idols of gold, silver, brasse, and stone, and wood? Are they Ethnicks? there is none such. Are they Jewes? they cannot endure the sight of them. Are they Mahumetans? nay, they abhorre it also. Then must they needs be Christians, and then must Christians too worship 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for both are spoken of the same men. But what Christians doe, or ever did worship devils formally? But Daemon-gods

(alasse) they doe, and long have done. Here therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is againe taken in the common and Philosophicall sense, or at least, which is all one, for evill spirits wor∣shipped under the names of Daemons and deceased souls.

Besides my Text, there is but one place more in all the Epistles of Saint Paul, where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used, namely, 1 Cor. 10. where if there be any allusion to the Gentiles conceit of Daemons, then all the places of Saint Pauls Epistles are bending that way: But some there are, saith Stephen in his Thesaurus who thinke the Apostle in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Cup of Daemons, alludes unto that poculum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used amongst the Gentiles. And further to strengthen the conceit of the Apostles allusion to the heathenish notion of Daemons * 1.22, the words of the former verse make much; for the things which the Gen∣tiles sacrifice, they sacrifice (saith he) to Daemons, and not to God. Now this was the very tenet of the Gentiles, that the Soveraigne and Coelestiall gods were to be worshipped onely, pura mente, and with hymnes and praises, and that sacrifices were onely for Daemons, vid. Porphyr. in Euseb. praep. Evang. Her. Trismeg. in Asclepio Apuleium de Dae∣monio Socratis. He therefore who had given his faith to that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, One Lord, to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the onely Potentate, to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the onely Me∣diator Jesus Christ, must have no communion, have no part in the service of these many Mediators, Lords or Daemon-Gods of the Nations; for Christs monarchicall Mediation excludes all other Mediators and Daemons: not that the woodden Idoll was ought of it selfe, but that the Gentiles supposed there dwelt some Daemon therein, who received their sacrifices, and to whom they intended their services. Thus may this place be expounded, and so the use of the word Daemon in the worst sense or directly for a Divell, will be almost confined to the Gospel: where the subject spoken of being men vexed with evill spirits, could admit no other sense or use; and yet S. Luke, the

best languaged of the Evangelists, knowing the word to be ambiguous, and therefore, as it were, to distinguish it once for all, doth, the first time he useth it, doe it with an explication, chapter 4. verse 33. There was, saith hee, a man in the Synagogue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having the spirit of an uncleane Daemon.

Thus much of the word Daemonium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Scrip∣ture, whereby I hope that it appeares, that this place of my Text is not the only place where the word is used ac∣cording to the notion of the Gentiles, and their Theolo∣gists: But you will say, did any of the Fathers, or An∣cients expound it thus in this place? if they had done so, the mystery of iniquity could never have taken such footing; which because it was to come according to di∣vine disposition, what wonder if this were hidden from their eyes. Howsoever it may seeme that God left not his spirit without a witnesse; For, as I take it, Epi∣phanius, one of the most zealous of the Fathers of his time against Saint-worship then peeping, took 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in my text for a doctrine of worshipping of dead men; you may read him in the seventy eighth Heresie towards the conclusion, where, upon occasion of some who made a Goddesse of the blessed Virgin, and offered a cake unto her as the Queene of heaven, he quotes the place of my text concerning them, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in English sounds thus, that also of the Apostle is fulfilled of these, some shall apostatize from sound doctrine, giving heed to fables and doctrines of Daemons, for (saith he) they shall be worshippers of dead men, as they were worshipped in Israel; are not these last words for an exposition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? But what (will you say) doth he meane by dead men worshipped in Israel? I suppose he meanes their Baalim, who (as is already shewed) were nothing

else but Daemons, or deified Ghosts of men deceased: yet he brings in two examples besides; one of the Sichemites, in his time, who had a Goddesse or Daemonesse under the name of Jephta's daughter; another of the Aegyptians, who worshipped Thermutis, that daughter of Pharaoh, which brought up Moses. Some, as Beza, would have these words of Epiphanius to be a part of the text it selfe in some copy which he used. But how is that likely, when no other Father once mentions any such reading; nay it appeares moreover, that Epiphanius intended to explaine the words as he quoteth them, as he doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Otherwise wee must say he used a very corrupt copy, or quoted very carelesly. But grant that Epipha∣nius read so, either this reading was true, and so I have enough; because then the Apostle with his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. should expound himselfe by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to meane the dei∣fying of the dead: or it was not the originall reading, but added by some other for explication sake; and so it will follow, that those who did it, made no question, but that the words there, contained some such thing as wor∣shipping the dead: Therefore take it which way you will, it will follow, that some such matter as wee speak of, was in times past supposed to bee in this text and prophesie.

Now I come to the second point, to maintaine and prove, that praying to Saints glorified, as mediators and agents for us with God is justly charged with Idolatry: for this is the hinge whereupon not the application only of my text, but the interpretation thereof chiefly turneth: for this is that which I told you in the beginning, that my text depended upon the last words of the former chap∣ter and verse; received into glory: which were therefore out of their due order, put in the last place, because my text was immediately to bee inferred upon them; the

like mis-placing, and for the like reason, see Heb. 12.23“ 1.23. where, in a catalogue or recension of the parts of the Church, Christ the head, and the sprinkling of his blood, is mentioned in the last place, and after the spirits of just men, because the next verses are continued upon this sprinkling of Christs blood: Yee are come to the generall assembly, and Church of the first borne, which are written in heaven, and to God the judge of all, and to the Spirits of just men made perfect, and to Jesus the Mediator of the new Covenant, and to the blood of Sprinkling, which spea∣keth better things than that of Abel: whereas the right order should have beene; first, God the judge of all: Secondly, Christ the mediator of the new Covenant: Third∣ly, in the last place, the Spirits of just men made perfect; agreeable therefore to this dependance of my text I am to shew, that the Invocation of Saints glorified implyes an Apostasie from Christ, and a deniall of his glory and ma∣jesty whereunto hee is installed by his assumption into heaven, to sit at the right hand of God: which before I doe, I must premise some generall grounds, which are as followeth.

That as God is most one, and without all multiplicity, so must the honour and service which is given unto him have no communicability: Esa. 42.8. I am the Lord, that is my name, my glory will I not give unto another, nor my prayse to graven Images; for the one-most God must have an one-most service; Therefore in that action whereof God is the object, nothing must be an object but God, or in the Scripture phrase thus, in those actions which look towards the face of God, nothing may come be∣tweene, whose face such actions may look upon besides him, whether by way of subordination to him, or repre∣sentation of him: for I am the Lord thy God (saith hee) thou shalt have no other Gods before my face. Secondly, this face of God is not only the object of his person, but also the place of his presence, where his glory is revealed

in the heavens, where we shall see him face to face, 1 Cor. 13.12. Revel. 22.4. and where the Angels in heaven be∣hold the face of the Father which is in heaven, Matth. 18.11. No action therefore directed thitherward, to the face of his revealed presence and glory, may so much as look asquint upon any other object, or behold any other face but the face of God alone, for we must have no other Gods before his face.

I say not, that a man may not turne his face upon the face of any other thing when he turnes his face towards the face of God; for how then should we worship him at all, seeing which way soever we turne us, something will alwayes bee before us? but it is not the face of our bodies, or their posture, but the face and posture of the act wee doe, which must not have the face turned upon any thing else, when it is directed at the face of God: namely, that action in which God is faced, must face nothing else but God, where God is the object, whether in regard of his person when we pray unto him, or of his throne of pre∣sence when we would approach it or direct our supplica-towards it, there nothing is to have any respect of an object, but God alone. So although when we pray unto God, wee turne the face of our bodies towards Heaven, the Sunne▪ the Moon, and Starres, yet doe we not wor∣ship the host of heaven therefore, because our action hath no relation to them as to an object, but to God alone; and howsoever they are betweene God and us in place, yet as an object of our devotion neither they nor any thing in them come any way betweene us and him: Now for the reason (if you ask it) of this incommunicablenesse of all actions and services directed to God-ward, you shall have it, because the Lord whose name is jealous, is a jea∣lous God, jealous not only lest he should not be honoured as God, but jealous lest he should not be honoured as one God; for as by honouring him, we acknowledge him God, so by the incommunicablenesse of honour we acknowledge

him one God: For this cause, God being to give us a Me∣diator, by whom we should have accesse unto his presence, and whom, without his jealousie, wee might interpose in our devotions and supplications unto himselfe, or offer∣ed at the throne of his majesty and glory in the heavens, provided that admirable mystery of communicating to the nature of a man borne of a woman, the hypostaticall union of the second Person of the Deity: and him, after he had vanquished death, to exalt, to sit at his right hand of glo∣ry, and power, in the heavens, there in his owne presence and throne, to receive our requests, and to deale as an agent betweene us and him.

Thus at length I am arrived at that port which I all this while made for: viz. to shew that this glory of Christ which is stiled his sitting at the right hand of God, is that incommunicable royalty to which of right belongeth in the presence of God to receive and present our devotions to the divine Majesty, as in it, which now followeth, shall appeare. Sessio ad dextram Dei is to be installed in Gods throne, or to have a God-like royalty, which is defined in Scripture 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Majesty of Christ in heaven; whence it is said, Heb. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he sate downe on the right hand of Majesty on high. Heb. 8.1. it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the right hand of the throne of Majesty in the heavens: it is called also by Christ himselfe, Mark. 14.62. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 22.69. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the right hand of power, and the right hand of the power of God: For as to the right hand belongeth both dignity and strength, so doth this glory of Christ include both a God-like sublimity and a God-like power; the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The proper place where the Majesticall glory is revealed, is the heavens, as may appeare almost wheresoever this sitting at the right hand of God is mentio∣ned, Eph. 1.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Colos. 3.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Heb. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 7.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 3.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. heaven, heavenly places, high places and the like, being alwayes thereto annexed, and everywhere appeareth to be a consequent of his ascension into heaven, as we say in our Creed, he ascended into heaven, and sitteth at the right hand of God; and therefore in the words whereon my text depends, is expressed by assumed or taken up into glory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for as God himselfe is stiled Pater in Coelis, not because not elsewhere, but because his glory is there revealed: So Christ sits ad dex∣tram in Coelis, because there the beames of the Majesty given him by his Father, are revealed; whence it comes that his Kingdome is called the Kingdome of heaven, a Kingdome whose Kings residence and Kingly Throne are both in heaven: This glorious Throne of Majesty, this sitting at the right hand of the power of the Almighty is a name incommunicable, an exaltation whereof no crea∣ture in heaven or earth is capable, which is that the A∣postle meanes to tell us when he saith, Eph. 1.21. Farre above all principalities and powers, and might, and dominion, and every name that it named, not only in this world, but in the world to come: and Phil. 2.9, 10. wherfore God also hath highly exalted him, and given him a name which is above eve∣ry name (that is created name) that at the name of Jesus e∣very knee should bow, both of things in heaven, and things in earth, and things under the earth. Revel. 3.21. he that overcommeth (saith Christ) I will give him to sit with me in my throne, even as I have overcome, and am set with my Fa∣ther in his throne; here is mention of two thrones, you see, of which, my throne, that is, Christs throne, is the condition of a glorified man; in this throne his Saints shall sit with him; but his Fathers throne is the power of divine Majesty, wherin none must sit but God, & the God-Man Jesus Christ.

These grounds layd, I say, that the honour of being prayd to in heaven, and before the throne of presence, is a prerogative of dextra Dei, and to receive our devotions

there, a flower of Christs sitting at the right hand of God, as S. Paul, Rom. 8.34. conjoines them, saying, Who is he that condemneth? it is Christ that died, yea rather that is risen againe, who is at the right hand of God, and who makes intercession for us: for by right of this his exaltation and majesty hee comes to bee a Priest after the order of Melchisedech, as appeares Psalme 110. The Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy footstoole; then followes the effect thereof verse 4. The Lord hath sworne and will not repent, thou art a Priest for ever after the order of Melchisedech; and by the same right also he becomes the only and eternall Priest wh••ch hath to doe in the most holy place, the heavens: For as the high Priest only entred the most holy place beyond the vaile in the earthly Tabernacle; so Christ Jesus our only high Priest, through his body, as the first Tabernacle, by his owne blood, entred into the second Tabernacle or holy place, not made with hands, as was the figure, but into heaven it selfe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to appeare in the pre∣sence of God for us: all this you have in the same words at large, Heb 9 7.11.12.24. Now in the Tabernacle of this world, as was in the first Tabernacle, we may happily finde many Priests whom to imploy as agents for us with God: But in the second Tabernacle which is heaven, there is but one agent to be imployed, but one who hath royall commission to deale betweene God and men, that Angel of the presence, as Isaiah calls him, 63.9. and one only Mediator Jesus Christ the Lord of glory, who in this prerogative is above both Saints and Angells: For to which of the Saints and Angells, said God at any time, Sit on my right hand till I make thine enemies thy footstoole, Heb. 1.4.9.13. neither will this demonstration admit that vulgar acception to be of any force, namely that expiatory mediation, or meritorious intercession in heaven should indeed appertaine to Christ

alone, but favourable intercession to pray for us, not so: and therefore for this, wee may without derogation to Christ sollicite either Saints or Angels; I could say, that this ragge is too too narrow and short to cover their nakednesse, who lay hold of it, in whose supplication to Saints and to God too in their names, nothing is more usuall than the expresse mention of their merits, blood, and sufferings, as motives to God to heare them; but we shall not need this answer; for we have demonstra∣ted, that as in the Law, none but the high Priest alone was to doe office in the holiest place; so Christ Jesus now is the only agent for whatsoever is to be done for us in the holiest Tabernacle of heaven: besides, wee read that none but the high Priest alone was to offer Incense, or to incense the most holy place when hee entred into it: But Incense is the Prayers of the Saints, sent thither from this outward Temple of the militant Church as the Incense of the Law was fetched from without the vaile: This therefore none in heaven but Christ alone must receive from us, to offer for us; and this is that Angel with the golden Censer, Revel. 8. who there offers the Incense of the prayers of the Saints there given him to offer upon the golden Altar before the Throne, alluding expresly to the golden Altar before the Testimony.

For the fuller understanding, and farther confirma∣tion of what hath beene spoken, take this also; that not∣withstand••ng the man Christ Jesus in regard of his per∣son, being God as well as Man, was from his first incar∣nation capable of this royalty and glory; not only for the incomparable sufficiency of his person, which by reason of his twofold nature, is alwayes and in all places present both with God and men; and so at one instant able and ready at every need, to present to the one what he should receive from the other; but cheifly and most of all, for that being very God himselfe, his Fathers

jealousie, which could never have brooked the communi∣cation of this glory to any other, which should not have beene the selfe-same with himselfe, was by this condition of his person prevented and secured.

Neverthelesse and notwithstanding, all this capability of his person, it was the will of his Father in the dispen∣sation of the mystery of our redemption, not to conferre it upon him, but as purchased and attained by suffering and undergoing that death which no creature in heaven or in earth was able to undergoe but himselfe, being a suffering of a death, whereby death it selfe was over∣come and vanquished, to the end that none by death save Jesus Christ alone might be ever thought or deemed ca∣pable of the like glory and sublimity; but that it might appeare for ever to be a peculiar right to him.

And this, I think, is not only agreeable to the tenour of the Scripture, but expresse Scripture it selfe, Heb. 2.9. But we see Jesus who was made a little lower than the Angels by the suffering of death, crowned with glory and honour: for it became him for whom are all things, and by whom are all things, in bringing many sonnes to glory, to make the captaine of their salvation perfect by sufferings. Phil. 2.8. And being found in fashion of a man, he humbled him∣selfe, and became obedient unto death, even the death of the Crosse: and the ninth verse, Wherefore God hath also highly exalted him, and given him a name above every name, that at the name of Jesus every knee should bow, Heb. 10.12. But this man, after he had offered one sacrifice for sinnes, for ever sate down on the right hand of God. Rom. 14.9. For to this end Christ both died, rose, and revived, that he might be Lord both of the dead and living: See besides, Acts 5.30, 31. Rom. 8.34. Ephes. 1.20. 1 Pet. 1.11.

Lastly, for that particular parcell of this glory of Christ (viz.) to be that only name in which we are to ask at the hands of God whatsoever we have to ask, is not this also annexed and ascribed to his triumph over

death? John 14.13. I go unto my Father, viz. through death, and whatsoever yee ask in my name, that will I doe. John 16.16. & 23. A little while yee shall not see me, and a little while ye shall see me, because I goe to my Father, and in that day when I am gone to my Father, yee shall ask me nothing: Verily, verily I say unto you, whatsoever yee shall ask the Father in my name, he will give it you, vers. 24. Hitherto yee have asked nothing in my name, ask and yee shall receive. Heb. 7.25. Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them, for such an high Priest became us who is made higher than the heavens.

How is it then that some extenuate that kinde of Saint∣worship, wherein prayers are not made unto them di∣rectly, but God is prayed unto in their names, and for their mediation sake to grant our requests. Is it not a deniall of Christs prerogative, to ascribe unto any other, for any respect of glory or neernesse to God after death or otherwise, that whereof he alone is infeoffed by his unimitable Death, triumphant Resurrection, and glorious Ascension? certainly that which he holds by incommu∣nicable title, is it selfe also incommunicable. To conclude therefore with the words of S. Paul, 1 Tim. 2.5. There is but one God and one Mediator between God and men, the man Christ Jesus: as God is one, so the Mediator is one, for it is a God-like royalty, and therefore can be∣long but to one: There is but one God in heaven, with∣out any other gods subordinate unto him; therefore but one Mediator there, without any other mediators besides him: as for the Angels and blessed Saints, they have indeed a light of glory too, but they are but as lesser lights in that heaven of heavens: And therefore as where the sunne shines, the lesser stars of heaven, though stars, give not their light to us: so where this glorious Sunne Christ Jesus continually shineth, by his presence, sitting at the right hand of God; there the glory of the Saints

and Angels is not sufficient to make them capable of any flower of this divine honour, which is God-like and so appropriate to Christ, by right of his heavenly exaltation in the throne of Majesty; whatsoever Spirit saith other∣wise,* 1.24 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, holds not the head, but is a Christ-apostate-spirit which denies the faith of Christs assumption into glory, and revives the doctrines of Dae∣mons.

The way being now cleared, I may (I hope) now safely resume my application which I have already given some taste of, that the doctrine of Daemons comprehends in most expresse manner the whole idolatry of the mystery of iniquity, the deifying, and invocating of Saints and An∣gels, the bowing downe to Images, the worshipping of Crosses as new idol-columnes, the adoring and templing of reliques, the worshipping of any other visible thing upon supposall of any Divinity therein: what coppy was ever so like the sample, as all this to the doctrine of Daemons? and for the Idolatry of the Eucharist or bread-worship, though it may be reduced to Image-worship, as being the ado∣ration of a signe or symbole; yet let it bee considered whether for the equality thereof it may not be taken ra∣ther for an idolatry of reliques, the body and blood of Christ in the Sacrament being the mysticall reliques which he left us as monuments of his death till he come: which∣soever it bee I must confesse it hath a straine above the abomination of the Gentiles, who though they supposed some presence of their Daemons in their Images and re∣liques, yet were they never so blockish, as to think their Images and reliques to be transubstantiated into Dae∣mons: But to come to the maine againe, I will confesse for my selfe that I cannot think of this Daemon-resem∣blance without admiration, nor doe I beleeve that you will heare without some astonishment, that which I am now to adde farther: That the advancers of Saint-wor∣ship in the beginning did not only see it, but even gloried

(sed gloriatione non bona) that they had a thing in Chri∣stian practice so like the doctrines of Daemons: we heard before, that Plato in his Repub. would have the soules of such as died valiantly in the battell, to be accounted for Daemons after death, and their Sepulchers and Coffins to bee adored and served as the Sepulchers of Daemons. Eusebius lib. 13. Praepar. Evangel. quoting this place, adds with it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these things doe befit at (or after) the decease of the favourites of God, whom if thou shalt affirme to be taken for the champions of true Religion, thou shalt not say amisse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence it is our custome to goe unto their tombs, and to make our prayers at them, and to honour their blessed soules.

The purpose of Eusebius was here to shew, as a pre∣paration to draw men to Christianity, how well the present use of Christians in honouring the memories of their Martyrs, by keeping their assemblies at their Se∣pulchers, did agree with that of the Gentiles (so much by Plato commended) in honouring their champions and worthies for Daemons after death: But alas, in the age next after, it proved too too like it indeed: For these earerings which the Christians had borrowed or stolen from the Gentiles at their comming out of Aegypt, pre∣sently became a golden calfe, as soone as the woman the Church came into the wildernesse, yea and Aaron the Priest had a foule part in it too.

Read the eighth book of Theodoret de curandis Graeco∣rum affectionibus, whose title is de Martyribus, or in the meane time take these few passages thereof: Thus hee speaks having quoted that passage of Hesiod for Daemons, commended by Plato; Quod si Poëta Hesiodus auxiliares custodesque mortalium eos vocat qui sanctè olim beneque vixerunt, eamque hujus Poëtae sententiam, Philosophorum

optimus Plato adeò confirmavit, ut eorum hominum Sepul∣chra ••olenda esse atque adoranda censuerit; Quid ita quaeso, boni viri (i. e.) Graeci, quae ipsi facimus, accusatis? nos etenim pari modo (N. B.) eos qui illustri pietate viguerunt, proque eâ jugulati ac caesi sunt, & auxiliares & medicos nominamus; at non Daemones tamen; absit à nobis absit hic furor: sed amicos Dei, fidelesque servos dicimus fuisse— Ibid. posse sanctorum animas, vel cum extra hoc corpus fuerint hominum curare negotia, Plato etiam II legum li∣bro affirmat verba Platonis citantur—

Cum ita{que} Philosophus credendum esse rumoribus censeat (id est sermonibus qui vulgò habentur de illâ animarum defunctarum curâ circa homines) vos tamen nobis non so∣lùm fidei nihil habetis, clamantem{que} eventorum vocem au∣dire non vultis, &c. Ibid. Martyrum templa conspicua —

Quique homines prosperá valetudine sunt, conservari eam sibi à martyribus petunt: Qui verò agritudinem ali∣quam patiuntur, sanitatem exposcunt,— Insuper & steriles &c. — Item qui peregrè proficiscuntur &c. — non qui se ad Deos accedere arbitrentur, sed qui orent Dei martyres tanquam divinos homines, intercessores{que} sibi eos apud Deum advocent & precentur—

Piè verò & fideliter precatos ••a maximè consequi quae desiderant, testantur illa quae votorum rei dona persolvunt, manifesta nimirum sanitatis adepti iudicia:

Nam alii oculorum, alii manuum simulachra suspendunt, exargento auro{que} confecta, — paulò post— Quid, quod eo∣rum qui passim Dii ferebantur memoriam è mente homi∣num martyres aboleverint— Suos mortuos Dominus Deus noster in templa, pro Diis vestris (i. e.) Daemonibus iduxit, ac illos quidem cassos gloriâ vanos{que} reddidit, suis autem martyribus honorem illorum dedit:

Propandiis enim Diasiis{que}, & Dionysiis (i. e.) Jovis, Liberique Patris solennitatibus; Petro, Paulo, Thomae, Sergio, aliis{que} sanctis martyribus solennitates epulo populari peraguntur: Cùm itaque tantam utilitatem ex honore mar∣tyribus

collato provenire, homines videatis, fugite (quaeso) errorem Daemonum, pravioque ductu martyrum, facibus{que} utentes, viam capessite quae ad Deum perducit, &c. Now judge whether hitherto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath beene fitly applyed or not: I will goe on.

Having therefore by so many arguments made appa∣rant (I hope) what I endeavoured to prove: I desire we may observe, among so many corruptions, both now and heretofore over-whelming the Church of Christ, what it is wherein the Holy Ghost placeth the essence, and counteth as the very soule of the great Apostasie under the man of sinne, and would have us to make the pole-starre of our discovery thereof.

Not every errour, not every heresie, how fowle soever; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idolatry, and Spirituall fornication: as for other heresies, though accompanying this, yet are they but accidentall, and not of the essence of the great Apostasie which was to come.

Even as whores are seldome without other great faults, which yet are no part of whoredome: so hath the spirituall whore many other heresies, but her whore∣dome is only Idolatry and the doctrine of Daemons.

Neither is heresie of it selfe, no though damnable he∣resie, a character whereby the great Apostasie can bee knowne from other sects and blasphemies.

Fowle heresies were in the first ages of the Church, yet Antichrist and his time were neither of them yet, come; when his time approached neerer, the Arrians, Macedonians, Nestorians, Eutychians, were abomina∣ble heretiques.

And the Arrians possessed for a time the face of the visible Church; yet was not theirs the solemne Aposta∣sie looked for.

But Idolatry or spirituall whoredome,* 1.25 which in that storme the Devill was a working, this is the only cha∣racter and note whereby the Apostasie under the man

of sinne is discovered and distinguished from all other blasphemies, sects, and heresies of what age or time so∣ever. Which that I may not seem to ground only upon the exposition of my text, which whatsoever the probability thereof be, may yet be thought alone too weak to support the weight of so maine a conclusion: I desire you to take these arguments for a full confirmaiion thereof; some of them have already beene intimated, but now all are mustered up together.

First, that Babylon is entitled in the Revelation of S. John, not the Lyar of Babylon, not the Tyrant of Ba∣bylon, not the Heretique of Babylon, nor the Murdresse of Babylon, but the Whore of Babylon, yea that Great Whore and the Mother of fornications, and abominations of the earth. Doth not God (think we) give the name as he accounts the nature? or is there any one will deny that this Babylon is that mystery of iniquity which our Apostle so calleth, as being in opposition to the great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mystery of true worship and Religion? if any should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mystery Babylon in her forehead, would help to reclaim him: And what Whore is that with whom the Kings and Nations and Kingdomes of the earth commit fornication▪ can it be any other but a spirituall Whore? Without question therefore S. John meanes no other thing here than what he foretold in the eleventh chapter, That the Second and outmost court of the Temple (which is the second state of the Christian Church) to∣gether with the holy City, should bee trodden downe, and overtrampled by the Gentiles forty two moneths, that is, overwhelmed with the Idolaty of the Gentiles, which is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as long as power shall bee given to the Beast to make warre with the Saints, as long as the witnesses must weare sackcloth, and the woman which escaped the fury of the Ethnicall Dragon, be fed in the wildernesse.

Secondly, S. Paul tels us, that the great Apostasie

should enter by strong delusions, by signes and lying wonders; consider then what corruptions of the Christi∣an faith were thus ushered in to begin with the begining and first corruption of that kinde; Invocation of Saints; with the adoration of their shrines; and reliques; how were these advanced in the Church, was it not by mira∣culous cures of the sick, healing of the lame, restoring of the blinde, yea raising of the dead (as seemed) some∣times by the only touch and aire, sometimes of the shrines and reliques of soules deceased? was it not still confirmed by strange apparitions, and other meanes wonderfull to heare? for discovery of bones and reliques unknowne and forgotten, yea of men whose names they never heard of before. And which I shall shew better hereafter: no such experience for thirty yeares toge∣ther observed in the Church, untill the totall and fixed time began to enter. The worshipping of Images, the second, for time, of the Churches fornications: was not this also allowed and at length fully ratified by like signes and miracles, shewed upon those who approached them in their devotions? Read the legend, and see what store there is of strong delusions and lying wonders. That which for time came in last, but deserves a place among the foremost, I meane the Idolatry of the Masse, and adoration of the breaden god; search and see if it be not also thus attented!

If all this be true, then would I know what doctrine of theirs besides was installed with these solemnities; there is but one only left for exception, and it is Purga∣tory; but what if all the delusions of Purgatory, with all the apparitions of Purgatorian Ghosts, were but an indirect device of Satan ayming partly to advance the Masse into an Idoll by the miraculous efficacy (forsooth as the Ghosts report) of the oblation thereof for them; partly to install the Sonne of perdition (a Daemon I yet speak not of, and yet a Daemon) to sit as God in the

Temple and Throne of Christ, with the keyes of * 1.26 Hades and death, to deliver them? what stronger presumption can there be of this than the event; and that the errour of Purgatory had so long beene working before the Devill seemed to know how to make this use of it, which at length he spied out and plied lustily with signes and wonders. If all this be true, then it followes still that it is spirituall fornication which the Holy Ghost in Scripture intendeth, and the event hath marked out for the soule of Antichristian abomination and impiety; But of the matter of miracles and lying wonders more in the second part of my text, which is the proper place thereof.

Thirdly and lastly, the great Apostasie is a thing pro∣per to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the latter times; which I will shew (when I come at it) to be the last times of the fourth kingdome of Daniel, Dan. 7.25. & alibi; but amongst all other corruptions, only the spirituall fornication of the Church and spouse of Christ will bee found pro∣per to these times.

But you will say, if Idolatry and Spirituall fornica∣tion bee the matter, why should not this rather be laid upon Painims, and Turks, and Saracens, who acknow∣ledge not Christ, rather than upon Christians who doe?

I answer, S. John and S. Paul prophesied of things to come, not of that which was in being when they pro∣phesied. But Ethnicall and Painim Idolatry at that time overwhelmed the whole earth, yea and persecuted and made warre with the Saints, and no time hath yet beene when this Idolatry was not to be found. It must needs be then some other whoredome (for whoredome it was to be) which was prophesied of to come.

* 1.27Againe, neither Saracen nor Turk (the greatest un∣christian

States since Christ) neither of these, I say, can bee Antichrist wee speak of, nor their blasphemy that mystery of iniquity foretold by the Apostles and Prophets.

For there are two unquestionable charactes of that mystery, which will neither of them,* 1.28 without doubt not both of them, agree to Turk or Saracen; videlicet, first, that it should sit in the Great City, which in S. Johns time reigned over the nations of the earth. Secondly, that it should bee an Apostasie from the Christian faith once embraced: But the Turk, whatsoever he be, is no A∣postate, being of a nation which never was Christian; nor was the seat of the Saracen Empire, whilst it stood, either in the old or new Rome, or neere unto either;* 1.29 for I would seeme to yeeld for this time, that new Rome or Constantinople would serve the turne, though I am farre enough from beleeving it. Nor will I alleadge, that Mahomet himselfe and his nation were both Painims when they began their blasphemies; for you would tell me, that Sergius the Monk taught him to make the Al∣choran: nor will I question now, whether the Christian or Mahumetan be the greater Idolater, though the doubt might soone bee resolved, seeing it is well knowne the Mahumetans worship no Images. But I have alleaged nothing save what is without exception, that both these characters I spake of cannot bee applied either to Turk or Saracen, though I beleeve that neither can be. When I spake of Painims and Mahumetans, I would have you remember, that there were some blasphemous sects in the first ages of the Church, which are no more to be ac∣counted of as Christians than Mahumetans and Painims are; nay Mahumetanism is neerer Christianity than many of them were: for amongst whom the Christians Deity is not worshipped and received; those, though they spring up in imitation of Christianity, I account but new Pai∣nim blasphemies and not Christian heresies: such were

the * 1.30 Cerinthians, Marcionites, Saturnians, Valenti∣nians, and Manichees, &c. which neither professed the same Deity, nor acknowledged that divine word which we Christians doe; whereas yet the Mahumetans wor∣ship the same God with Jewes and Christians, God the Creatour of heaven and earth, and God the father of A∣braham, Isaac, and Jacob; howsoever they conceive otherwise of his nature and properties than Christians doe: But this by the way (lest it may put a rub in our discourse) of spirituall fornication.

But you will still alledge in her behalfe, who seemes all this while to be charged, that Antichrist, and the man of sin in Scripture, is set forth as the most hatefull and exe∣crable thing that can be in the eyes of God Almighty. But how can such a thing be said, and comparatively to be where the true God, with Christ his son, God and man, are in any sort acknowledged and worshipped?

Lord! that the whole straine of Scripture, in the Pro∣phets especially, and the example of the Church of Israel, should not cure this web, and take this filme from the eyes of men! Doth not the Lord say of Israel, that he had chosen them to be a speciall people to himselfe, above all people that are upon the face of the earth, Deut. 7.6. You onely have I knowne (saith he) of all the families of the earth, Amos 3.2. And is not Christ the Lord of Christi∣ans? and is not the Church his Spouse? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Saint Paul, Ephes. 5. This is a great mystery No warvell then where this mystery is not considered, if the mystery of iniquity be not understood. Alas poore Church of Israel, thy case it seemes should have beene a very hard one! for what Nation in the world ever suffe∣red so much rebukes, so many plagues, so much wrath, as thou hast done? yet couldest thou say for thy selfe, thou never forsakedst the true God altogether, but wast still called by his name; onely thou wouldest faine worship him in Calves and Images, as other Nations thy

neighbours did their Gods; thou wouldest needs follow the fashion, and this was thine errour; thou never mean∣edst to cast of thy Jehovah altogether, but still wouldest have him to be thy God, and thy selfe to be his people; yet thou tookest this liberty, to have other gods besides the Lord thy God, viz. thy Baalims and Daemon gods of other Nations about thee, and yet hopedst Jehovah the God of heaven, thy onely Soveraigne God, would not be offended thereat, since thou retainedst him in chiefe place and honour with thee still.

Why was thy God then so unkinde and cruell unto thee, to call thee Whore, and Prostitute Whore, so often? All his Prophets continually baiting thee with that so foul and odious a name of abominable Harlot? Why did hee scatter thee, and cart thee even naked among the Nati∣ons, afore his Jealousie would be satisfied? for it seemes he is farre more indulgent to his second wife the Church of the Gentiles, for she worships her God in Images and Crucifixes, yea calls a piece of bread, her Lord and her god, and yet saith, he is no whit jealous of her, but well pleased. She, though espoused to Christ Jesus the Son of the living God, as the sole Intercessor and Mediator in the presence of God his Father, yet thinks she may fall downe to Saints and Angels, yea to as many Images of them as ever the Jewes had of their Baalims, or the Gen∣siles of their Daemons.

And yet forsooth because she makes her Lord the chiefest still in the honour of her affections, and uses the rest of her lovers no farther than she may still yeeld the first and chiefe place to him, she verily supposes he is no whit offended with her; whereas Israel should have been called Whore a thousand times over for as little as this; yea and like enough to have beene carted too, and her nose slit, Ezek. 23.25. long before this time.

Nay but she wipes her mouth, and asketh why her Lord should be angry, for she calls him still her Lord,

and acknowledges and professeth him still to be her Husband. If he hath a minde to be angry with any, let him goe to the Turks, Tartars, and other Mahumetans, or to the Painims, who will not acknowledge him at all to be their Lord God, though he hath offered himselfe, and perhaps woo••d some of them, but they would none of him, but married themselves to other husbands: here if he will be jealous, is matter for his jealousie.

But thou Christ-apostaticall S••rumpet, knowest thou not the first Commandment of thy Christian Decalogue to be,* 1.31 Thou shalt have none other Gods (nor Christs) but m••. What dost thou with so many Christlings? knowest thou not that an husband is more grieved and disho∣noured by his wises adultery, than if any other woman whatsoever, yea suppose his kinswomen and daughters, should play the harlots?

What are Turks and Tartars, and any other unbe∣leeving Nation under heaven, unto thy Lord and Savi∣our? are they not all as strangers to him, and he to them? But as for thee, he had chosen thee out of many nations to espouse thee to himselfe; so that thou mayest say with Israel, Isay 63.19. We are thine, but as for them, thou ne∣ver barest rule over them, they were not called by thy name: but to thee, to use the words of Ezekiel, c. 16. he sware an oath, and entered into a covenant with thee, and thou be∣camest his, and wert called and wilt still be called by his name: Thee he washed with water, yea, throughly washed thee from the pollution of thy birth, and anointed the•• with oyle. Thou wast decked with gold and silver, and thy rai∣ment was of fine linnen, and silke, and broydered worke, thou diddest eat fine flower, and honey, and oyle, and wast exceeding beautifull, and didst prosper into a kingdome. And thy renowne went forth among the heathen for thy beauty; for it was perfect through the comelinesse which the Lord thy God had put upon thee. But thou didst trust i•• thine owne beauty, and playedst the harlot because of thy 〈◊〉〈◊〉,

and pouredst out thy fornications upon every one that passed by. And of thy garments th•••• didst take, and deckedst thy high places with divers colours, and playedst the har•••• thereupon. Thou hast also taken thy faire jewels of thy Lords gold, and of thy Lords silver, which he had given thee, and madest to thy selfe images of men, and didst com∣mit whoredome with them. And tookest thy braydered gar∣ments and coveredst them: and thou hast set the Lords oyle and hi•• incense before them. Judge now betweene the Lord and his people ye that have wives, and give sen∣tence ye husbands whether of the two in question hath most dishonoured our Lord and Saviour, which of the two is most like to fret him, and kindle the co••les of fury and jealousie: those who never yet were in cove∣nant with him, nor yet are called by his name: or whe∣ther his Spouse, his darling, his beloved one, to whom he was betrothed and married? Judge according to the manner of wedlock, and the notorious president of Isra∣el▪ he that is a father (we say) is best able to understand the love of a father, and therefore Gods love to his chil∣dren for the like reason: he that is an husband is sensible of the jealousie of an husband, and so of the case of Christ with his unfaithfull and trecherous Spouse the Christian Jezabel.

The decision and summe of all this, is this, That the whoredome of the Church of God is a spirituall adulte∣ry; and therefore betweene the Idolatry of Christians, and that of Infidels, and of Painims, is as much diffe∣rence in Gods esteeme, as is between adultery and simple fornication. The one, as equall to murther, was in the law punished with death; the other with a much lighter punishment: whence in Ezekiel (in whose words I have beene so long) chap. 16. ver. 38. God saith to Jerusalem for their Idolatry, that he would ••udge her as women that break wedlock and shed blood are judged: he would give her blood in fury and jealousie. And this was the resolu∣tion

of God himselfe against Israel, Amos 3.1, 2. Heare the word that the Lord hath spoken against you, O chil∣dren of Israel, saying, You onely have I known of all the fa∣milies of the earth, therefore will I punish you for all your iniquities. And the same will be the judgement of the Christian Jezabel (howsoever Painims and Infidels speed) when Great Babylon shall come in remembrance before God, to give unto her the cup of the wine of the fiercenesse of his wrath. This I would have well considered and weighed by those whom the Mahumetan blasphemy hath so dazeled, that they can hardly beleeve that so hated and execrable a name of Babylon should belong unto any o∣ther, unlesse there be yet to come some other like barba∣rous Tyrant and Seducer after them: the cause of which errour is, That men have fancied another manner of An∣tichrist than the Holy Ghost meant of, and placed their eyes farre wide of the ground of Gods hatred, and of the nature of that mysterie of abomination. But Israels Apostasie, Gods Iealousie, and their unparalled punish∣ment therefore, such as no Nation in the world, how Ido∣latrous soever, endured besides themselves, are in this case the onely Polestarre to direct us.

But even this mistake, which is and hath beene of the mystery of iniquity, is it selfe a kinde of mystery, or not without one; for Antichrist is a Counter-Christ, and therefore his comming to be a counter-resemblance of the comming of Christ.

Christ was both to come, and accordingly looked for in the last times (that is) in the time of the fourth king∣dome of Daniel; so Antichrist and his mystery of im∣piety was to be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the latter times of these last times, that is (as I shall better shew hereafter) in the last times, or last Scene (as I may so speake) of the fourth kingdome of Daniel. When Christ came the Scepter was to depart from Judah, and that Commonwealth to be dis∣solved: so when Antichrist was to come, the Roman

Empire was to fall, and he that hindered was to be taken out of the way, 2 Thes. 2.8. The Jewes expected Christ to come when he did come, and yet knew him not when he was come, because they had fancied the manner and qua∣lity of his comming like some temporall Monarch, with armed power to subdue the earth before him: So the Christians, Gods second Israel, looked the comming of Antichrist should be at that time when he came indeed, and yet they knew him not when he was come, because they had fancied his comming as of some barbarous Ty∣rant, who should with armed power not onely persecute and destroy the Church of Christ, but almost the world, that is, they looked for such an Antichrist as the Jewes looked for a Christ.

Wherefore as Christ came unto his owne, and his own received him not; so Antichrist came upon those who were not his owne, and yet they eschewed him not: but yet as some Jewes, though few, knew Christ when he came, and received him; so did some Christians, though but few, keep themselves from the pollution of Antichrist. Lastly, as the Jewes ere long shall acknowledge, and run unto him, whom they pierced as not knowing him; so hath the Christian Church, for a great part, discovered that Son of perdition, whom a long time they had igno∣rantly worshipped, because they knew him not. O the depth of the riches both of the wisedome and knowledge of God, how unsearchable are his judgements, and his wayes past finding out! But for our part, seeing our case is so like unto that of the Jewes, let their lamentable and wofull errour, in mistaking their Messiah by wrongly fancying him, be a warning and a caveat unto us, that we likewise upon like conceits and prejudice mistake and misdeeme not the Man of sinne.

TINEΣ, Some.

NOw I come unto the second point expressed in this description of the great Apostasie, viz. the Persons Revolters, they shall not be all, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some shall Apostatize: some, that is not, as we in ou•• English doe often use it, a few, but some, that is, not all, yet some, that is, so many as that the whole visible Church should be said thereof to be Apostatized; so ma∣ny as should like a cloud overspread the face of the Christian firmament, in such sort, as the starres and lights therein should not easily be discerned. For the great defection so much prophesied of, was to be a solemne and generall one; such a one, as wherein the chiefest of the Churches, honoured as a mother in Israel, should be∣come a Babylonish whore, a mother of harlots, and of the abominations of the earth, Rev. 17. such a one as whereby the outmost court of the Temple of God should not onely be prophaned, but trodden downe by Gentilisme, Rev. 11. such a one as the world is said to wonder after the beast, and to worship him; and such a one as should not onely make warre with the Saints, but overcome them, Rev. 13. Other∣wise if our Apostle here, and Saint John there, should meane no more than the errours of some particular ones, and their revolt from the faith of the Church, they should make either no prophesie at all, or at the best, but a need∣lesse one.

For who knowes not, that in Saint Pauls, Saint Johns, and the Apostles owne times, were many Heresies and Hereticks growne up as weeds in the wheat field of Christ? but as yet the wheat overtopped them, and the visible body of the Church disclaimed them. If these had beene the worst the Church should look for, the A∣postles should seeme to prophesie of things present, and not, as they doe, of things to come, yea and more than

this, they should foretell of a thing as proper and peculiar to the last times, which was no novelty in their owne times.

We must take notice therefore that the Apostasie and corruption of faith so much prophesied of, was another manner of one, than that which was so frequent in those first times; such a kind of one as should not be disclaimed by the visible body of the Church, but should surprise, e••lipse, and overcloud the beautifull face thereof: which manner of defection never had beene before, nor should there be the like after it.

Now that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or some, useth in Scripture to to imply no small number, but onely serves to intimate an exception of some particulars, though there were but two or three to be excepted, I will make manifest by a few examples, lest our English use might deceive us.

First, Iohn 6.60. Many of the Disciples (saith the Text) when they heard this, said, This is an hard saying: and verse 66. Many of his Disciples from that time went back and walked no more with him; neverthelesse con∣cerning these many Christ himselfe saith verse 64. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but there are some of you which beleeve not: here we see that some is a great many: So Rom. 11. S. Paul there saith of the rejection of the Jewes, some of the bran∣ches are broken off; now what a some this was, appeares in the same chapter, when he saith, God hath included them all in unbeleefe, that he might have mercy upon all: but to search no further, 1 Cor. 10. will store us with examples, as verse 7. neither be yee Idolaters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as some of them were, this was a great some, for Moses saith of it, Exod. 32.3. And all the people brake off their golden earerings and brought them to Aaron: in verse 8. Neither let us commit fornication as some of them, which were so many, Numb. 25.4. that the Lord said to Moses, Take all the heads of the people, and hang them up before the Lord, that the fierce anger of the Lord may

be turned away from Israel: and verse 5. it is said in gene∣rall, And Israel joyned himselfe to Baal-Peer: againe in the same Epistle verse 9. it is said, Neither let us tempt Christ, as some of them also tempted and were destroyed of Serpents: and verse 10. Neither murmure as some of them also murmured; this some was a great some indeed, even all the people, save Moses, Joshua, and Caleb; whereof is said Numb. 14.1. And all the Congregation lifted up their voyce and wept: and verse 2. And all the Congre∣gation murmured against Moses and Aaron, and the whole Congregation said unto them, would God that wee had died, &c. wherefore they were as largely punished, all of them dying in the wildernesse, Joshua and Caleb ex∣cepted. These places of many will suffice, to shew that the word [some] in my text, intends not to extenuate the number of Apostates, as implying they should be but few, but only shews they should not bee all, for where the Apostates are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some, there some also are not A∣postates but exempted from the common defection, wherewith the rest were miserably overwhelmed. The observation therefore which this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 affords us, is, That the true Church of Christ was never wholly extinguished, nor the light of his Gospell ever quite put out, no, not in the greatest darknesse that ever was to overwhelme it. By the true Church of Christ I understand that holy society and company of beleevers, which as they accord and are joyned together in one common faith of all divine truths needfull to salvation, so are they also free from the fellowship of such erroneous abominations and mortall errours as destroy and overturne it. This is that society, whereof by the grace of Almighty God, we glory to be the members; this that society, which in the primitive times grew and flourished: this that society, which (when the times foretold of the Churches eclipse came, and the great Apostasie had over-spread the face thereof) was indeed much impaired, indangered, and obscured, but

never was totally extinguished, but continued even un∣der the jurisdiction of the man of sinne, yea in Babylon it selfe where he had this throne; for doth not Christ at length say? Apoc. 18.4. Come out of her my people: how could they come out thence unlesse they had beene there? or how should Antichrist sit in the Temple of God, 2 Thes. 2.9. unlesse Gods Temple were even there where Anti∣christ sate? as a few living embers in a heape of dying ashes: as a little wheat in a field overgrowne with weeds: as the lights of the heaven in a firmament over∣cast with clouds: as a little pure gold in a great masse of drosse and mixed metal: such was the faithfull com∣pany of Christ in the Apostate body of Christendome, the * 1.32 Virgin Church in the midst of Babylon.

But will our adversaries say, this is not sufficient to make you the true Church of Christ, because some of you have alwayes beene; but you must prove also that you have alwayes visibly beene; for the true Catholick Church must not only never have beene interrupted or extinguished, but it must have beene a society visibly knowne unto the world, and not as embers in the ashes, but as a burning and shining flame.

But this objection deserves no answering: because our adversaries, howsoever they would dissemble it, doe but play upon the present advantage which they think their owne Church hath in this point above ours: otherwise▪ when they forget the contention they have with us, and are in a calmer mood, they can bee pleased to deliver other doctrine, which (if they would be ingenuous so much as to remember it) we needed not such a stirre about the point of the Churches visibility; for the diffe∣rence betweene them and us hereabout, is not so great as they would make it seeme: They themselves and the Fa∣thers also teach, that when Antichrist commeth, the visi∣bility of the Church shall be eclipsed: nay, they affirme more than we usually in that case require; for then they

say the use of the Sacraments shall cease, no Eucharist, no Masse, no publick Assemblies, yea all Ecclesiasticall jurisdiction shall be extinguished; but here lies all the difference, they hold the glorious visibility of the true Church to have continued from the beginning unto this present, and the overshadowing of the light, and eclipse of the glory thereof under Antichrist to be yet to come; we on the contrary maintaine, the clouding of the Churches visibility under the man of sinne to have beene already, and some part of the visible splendor thereof to be yet to come: both agreeing in this, that in the fatall Apostasie the Churches visibility and glory should cease; but we say that the time hath been already, they say that it is yet to come; we say, that time of darknesse was to continue ma∣ny ages, they say, when it comes it shall last but three single yeares, and a halfe. Seeing therefore the whole con∣troversie lies in the point of time, whether the Churches fatall Apostasie be already past or yet to come, it would be much the shorter and quicker course both for them and us to decide this controversie, to examine the condi∣tion and quality of both religions by the holy Scripture, where we have also, as Saint Peter speakes, a most sure word of prophesie, whereunto wee shall doe well if wee take heed, as to a light shining in a dark place.

Now though this answer be sufficient enough for the objection of our Adversaries, yet for the better under∣standing and clearer insight into the matter questioned, we will further consider whether and in what manner or measure our Church may be said to have been visible, du∣ring the prevailing Apostasie, and in what respects again it was not visible, and in both agreeable unto the state of the true Church under the frequent Apostasies of the Church of Israel.

First therefore we must know that by a visible Christi∣an society in this question is meant a society or company of Christian beleevers joyned together in one externall

fellowship, and communion of the same publike profes∣sion, and rule of faith, use of Sacraments, and Ecclesi∣asticall jurisdiction; for these make the outward forme, and as it were the shape of a Church, whereby this socie∣ty is discernable from other societies of men: so that a society by this outside severed and distinguished from o∣ther societies, is a society visible and conspicuous to other societies of men. The question therefore is, whether that holy society of beleevers before mentioned, who accor∣ded together in one common faith with us of all divine truths needfull to salvation, and kept themselves free from such enormious abominations and mortall errours which we now disclaime, as utterly annihilating that common faith; whether such a society as this has beene in all ages, joyned and distinguished by such a common outside from other companies, either of men in generall, or Christians in speciall? or in shorter and perhaps plainer termes thus: whether the society of men of our Christi∣an beleefe hath beene in all ages for the outside a di∣stinct ecclesiasticall corporation from other societies of men?

My answer is, That for the first ages it was so not on∣ly thus visible, but easily discernable from all other socie∣ties of men whatsoever; but afterward when the great Apostasie we spake of surprized and deformed the boun∣tifull Spouse of Christ, then was not that virgin compa∣ny of Saints, our Mother, a distinct externall society from the rest of Christendome, but a part, yea and the only found part of that externall and visible body where∣of our adversaries boast their predecessors to have beene members: for howsoever this our Virgin-mother, for the internall and invisible communion of her sincere and un∣stained faith, we••e a distinct and severed company from the rest with whom she lived, yet, for the common prin∣ciples of the Christian faith still acknowledged in that corrupt body of Christendome, she retained communion

with them; and for the most part of that time of dark∣nesse continued an externall part of the same visible body with the rest in grosse call'd Christians, as being begotten by the same Sacrament of Baptisme (as the Israelites in like case of Circumcision) taught in some part by the same word, and Pastours still continued amongst them, and submitting to the same jurisdiction and government, so farre as these or any of these had yet some soundnesse remaining in them; but for the rest which was not com∣patible with her sincere and unstained faith, and which annihilated in those it surprised, even those common grounds of Christianity otherwise outwardly professed, she with her children either wisely avoided all commu∣nion with it, or if they could not, then patiently suffered for their conscience sake under the hands of Tyrants, cal∣led Christians, untill that Tyranny growing insupporta∣ble, and that mortall contagion unavoidable, it pleased God, lest we might have beene as Sodome and Gomorrah, to begin to call us thence at the time appointed, unto a greater liberty, as we see this day. As therefore when a little gold is mixed with a great quantity of base and counterfeit metall, so that of both is made but one masse or lump; each metall we know still retaines its nature diverse from the other, and yet outwardly and visibly is not to be discerned the one from the other, but both are seene together as they are outwardly one, but cannot be distinguished by the eye, as they are diverse and severall; the gold is visible as it is one masse, and under the same outside and figure with the rest, yet it is truly invisible as it is diverse from the rest: But when the Refiner comes and severs them, then will each metall appeare in his own colours, and put on his own outside, and so become visible apart from the rest. Such is the case here, and such was the state and condition of the Church in the prevailing and great Apostasie; the purer metall of the Christians vi∣sible body outwardly was not discernable from the base

and counterfeit, while one outside covered them, and so much the rather, because the Apostate part in a great pro∣portion exceeding the sound, made it imperceptible; but when the time of refining came, then was our Church not first founded in the true faith (God forbid) but a part of the Christian body newly refined from such corrupti∣tions as time had gathered, even as gold refined begins no then first to be gold, though it begin but then to be refined gold.

Whatsoever we have hitherto spoken of the state of the true beleevers under the Apostasie of Antichrist, is the same which befell the true Israelites in the Apostasie of Israel. And doth not Saint Peter intimate that the A∣post••sie which should betide Christians should be like to that which we reade to have befallen Israel, 2 Pet. 2.1. There were (saith he) false Prophets also among the people i e. Israelites) even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them. If the Apostasie of Christians were to be of the same stamp with that of Israel, and the Heresies brought into Christendome by the false Doctors of Babylon, like unto those wherewith the false Prophets of Israel infected and poysoned the ancient people of God; surely we cannot finde a better patterne whereby to know what was the estate and condition of the un∣stained Christian beleevers under that Apostasie of the man of sinne, than that which was of the true Israelites under the Apostasie of Israel: for the right understanding whereof we must alwayes remember, That the Israelitish Church did at no time altogether renounce the true and living God, not in their worst times, but in their owne conceit and profession acknowledged him still, and were cald his people and he their God, though they worship∣ped others beside him: so Christians in their Apostasie neither did nor were to make an absolute Apostasie from God the Father, and Christ their Redeemer, but in an

outward profession still to acknowledge him, and to be cald Christians, though by their Idolatry and spirituall whoredomes they denied the Lord that bought them (i. e.) whom they profest to be their Redeemer; just as Israel for the like is said to have forsaken the Lord their God that brought them out of the Land of Egypt: here therefore the case of both is alike, let us also see the rest. You ask, where was the true Church we speake of in Antichrists time? I ask likewise, where was the company of true worshippers in Ahabs time? was it not so covered and scattered under the Apostate Israelites, that Elias him∣selfe, who was one of it, could scarce finde it? I am very jealous (saith he) for the Lord God of hoasts, because the children of Israel have forsaken thy Covenant, throwne downe thy Altars, and slaine thy Prophets with the sword, and I even I alone am left, and they seeke my life to take it away, 1 Kings 19.14. yet the Lord tells him verse 18. I have yet left me 7000. in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kis∣sed him: yet I trow these 7000. were not outwardly severed from the rest of Israel, but remained still exter∣nall members of the same visible body with them. But you will except, that the true and unstained Church in Judah was still visible and apparent: I aske you then, where was the company of the true worshippers of Je∣hovah in Manasses time, the worst time of all others? when the ten Tribes were carried captive, and but Judah and Benjamin only left, and they, as far as the eye of man can see, wholly and generally fallen from the Lord their God to all maner of Idols and Idolatries,* 1.33 like unto the a∣bominations of the heathen, whom the Lord had cast out before the children of Israel, when in the Temple it selfe, the only place where the true God was to be worshipped legally, were Idolatrous Altars erected, even in the house whereof the Lord had said, In this house and in Jerusalem will I put my name for ever; even in this house, this holy

house, were Idols and graven Images erected, and in both Courts Altars to Baalim, the Sunne, the Moone, and the whole hoast of heaven, the like whereof never had beene untill that time. Besides also, who is able to name the man almost 50 yeeres together that remained a faithfull servant and true worshipper of the living God in the midst of this hideous profanation? Nor is it easie to be conceived how it was possible all that time to offer any legall sacrifice without Idolatry, when Gods owne Tem∣ple and house was made a den of Idols, nay his Altar, the onely Altar of Israel destroyed, to make roome for Al∣tars erected to Idols, as may be gathered 2 Chron. 33.15, 16. where was the true Church of Israel now? or had the Lord no Church at all? yes certainely, he had a Church and a company which defiled not their gar∣ments, a company (I say) but not visibly distinguished from the rest of their nation, but hidden as it were in the midst of that Apostate body, and yet knowne together with the rest to be Israelites and people of Jehovah; but knowne to God only and themselves to be true Israelites and faithfull servants to Jehovah their God. And that such a company there was, and a strong party too, though not seene, appeared presently upon the death of Manasses and his wicked son, when Josiah began to reign at eight yeares of age, for they then prevailed even in the Court it selfe, and so brought up the King, that even yet while he was young, in the eighth yeare of his reigne, he began to seek after the Lord God of David his father, and in the twelfth yeare to make a publick and powerfull reforma∣tion, such as the like was never done before him. Could all this have been done so soon, and by a King so young in yeares, and to carry all before it like a torrent, unlesse there had beene a strong party, which now having a King for them, began quickly to shew themselves, and to sway the state, though before they were hardly to be seene.

When therefore our adversaries ask us where our Church was before Luther, we see by this what we have to answer.

OF the two first particulars of the foure, whereby the great Apostasie of Christian beleevers is here deci∣phered, I have spoken sufficiently; viz. first, for the kind and quality thereof, it should be a new Doctrine of Dae∣mons: secondly, that for the persons revolting, they should not be all, but some. Now I am to speak of the third, the time when, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the latter times.

For the easier understanding whereof, we must know that speeches of last times in Scripture meane sometimes a continuation or length of time, sometimes an end of time: A continuation of time I meane, as when we say the winter is the last time or season of the yeare, or old age the latter time of life, neither of them being the very end, but a space of time next the end, which therefore, in respect of some whole systeme of time, whereof it is the last part, is truly termed the last time thereof. Mans life is a systeme of divers ages, the last space whereof is the last time of life. The yeare is a systeme of foure seasons, and therefore the last season thereof, winter, may be cald the last time of the yeare. But by an end of time I meanethe very ex∣piring of time, as the last day of December is the end or last time of the yeare; the moment when a man dies, is the last time (i. e.) the end of his life. Now in the New Te∣stament, when by mention of last time is meant an end or terminus temporis, I observe it to be exprest in the singu∣lar number▪ as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being foure times mentio∣ned in the sixth of John, and once in the eleventh, is in every one of them meant of the day of the resurrection at the end of the world; I will raise him up, saith our Sa∣viour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the last day, John ••.39, 40.44, 54. And Marthae of her brother Lazarus, I know (saith she) he shall rise againe in the resurrection, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

at the last day, John 11.24. So 1 Pet. 1.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the last time, is used in the selfe same sense, being spo∣ken of the incorruptible inheritance reserved in heaven, and to be revealed (saith the Apostle) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the last time; in all which is meant the end of the world. But in 1 John 2.18. we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the last houre; Lit∣tle children it is the last houre, where no doubt he meaneth an end of some time, but not an end of the world, which was then afarre off; but an end of their time, to whom he then wrote his Epistle (i. e.) an end of the Jewish state, and religion, which was then at the very doore: which exposition I will make more plain hereafter.

But when a continuation or longer space of time is sig∣nified, then I find the plurall number to be used, as 1 Pet. 1.20. of the Incarnation of Christ it is said, that he was fore-ordained before the foundation of the world, but was made manifest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the last times, which times have continued these 1600 yeares at the least: so Heb. 1.2. God (saith Saint Paul) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in these last dayes hath spoken unto us by his sonne; and 2 Tim. 3.1. This know also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that in the last dayes perillous times shall come. Again, Acts. 2.17. In the last dayes I will poure out my spirit upon all flesh; and in 2 Pet. 3.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the last dayes shall come scoffers. And so in my Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the latter times some shall revolt from the faith, and give heed to doctrines of Daemons.

Whatsoever the validity of this observation be, for the rest I make no question but it will be granted, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in my Text means some continued space of time, and not terminus temporis, or the very end of time: which there∣fore presupposed, I approach one step neerer, laying this for a second ground of our discovery, that these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereof Saint Paul speakes and meanes, were times not then present, but afterward to come; for the words of the Text are not a narration of things present, but a pre∣diction

(as I have already admonished) of what should betide the Christian faith in after times, yet not∣withstanding were the times wherein Saint Paul lived, and all the times of Christianity, the last times, and so stiled in Scripture even by our Apostle himselfe, as by some of the fore-cited examples evidently appeareth: wherefore it must needs follow, that times here meant and mentioned in my Text, are not the last times in generall and simply, but the last times in speciall and com∣paratively (i. e.) the latter times of the last times. That as the last times in generall were the times wherein Christ the Sunne of righteousnesse was to be revealed, and his kingdome founded in the world; so the latter times of these last times should be the times wherein the Apostasie of the Christian faith should prevaile, and that wicked one usurp the throne of Christ.

Before therefore that we can know what are the last times comparatively (i e.) the latter times, or the last of the last, we must first understand, what are the last times simply and in generall, why so called, whence reckoned, and how limited; for then will these latter times in my Text, which are the last part of them, be easily found, and in a manner demonstrated.

* 1.34As for the last times therefore in generall, most use to describe them onely thus, to be the times of the king∣dome of Christ which began at his passion to continue to the end of the world, which in respect that it succeeds the legall worship and no other shall succeed, it is there∣fore the last time. In like manner the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 allot∣ted to the man of sinne are (as I take it) usually no other∣wise described, then to be the times wherein the Apostasie should appeare, which in that it should immediately pre∣cede the second coming of Christ, is therefore to be esteem∣ed the last times of all; but these descriptions are obscu∣rum per magis obscurum, they doe declare an obscure thing by that which was and is more obscure than it, and there∣fore

come short of making good the intent of the Holy Ghost in his so often mention of the last times, especially in the New Testament; for the lact times or fulnesse of time were both a ground of the Jewes expectation of Christ when he came, and are without doubt so often propounded and alledged by the Apostles for a confirma∣tion of the truth of his comming:* 1.35 but if the last times could not be knowne but by his comming, how should his comming be knowne by them? so also the Holy Ghost in my Text mentions these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for an ar∣gument or signe of the Apostasie to fall out therein, or for a note or mark of time wherein we should look for it, and therefore as forewarned beware of being carried a∣way in that defection; but if these times cannot be knowne nor described any other way than by the defe∣ction to fall out in them, we should be never a whit the nearer, and this mark of time which the Holy Ghost gives us would stand us in no stead at all. Let us therefore now take this as a truth to be supposed, that the times are set out unto us to be as markes to informe us when that should come to passe which was to fall out in them, and not the things which were to befall, intended for signes to know the times by; and therefore we are not to doubt but that the Holy Ghost hath somewhere else, by some o∣ther marks and grounds of computation, made knowne unto us when to reckon both the last times, wherein was foretold that Christ should be anointed, and these latter times of them wherein the Christian Apostasie should be revealed, that so we might have a sure beliefe in the one, and a certaine and sufficient mark when to beware of the other.

The prophanation of the legall Sanctuary, and tram∣pling down the holy people by Antiochus Epiphanes was marked out in Daniels prophesie by the like circumstance and determination of time, as is this Apostasie here in our Apostles prediction, Dan. 8.23. In the latter time, or, in the

latter end of the kingdome of Graecia,* 1.36 a King of a fierce countenance shall stand up, viz. he who should magnifie himselfe against the Prince of the hoast of heaven, and take away the daily sacrifice, &c. as it is in the vision which was foreshewed of him ver. 10.11. where it would be pre∣posterous to think, that this latter time or end of the Greekes kingdome could not be defined otherwise than by the event to fall out therein, and not rather conceive that this determination of time, being such as might otherwise well enough be knowne, was therefore intended for a character to observe the event by. For when was this latter end of the Greekes kingdome to be taken no∣tice of, but then when they should see that kingdome be∣gin to be given to another people? when the fourth king∣dome, the Romane state, should once begin to encroach upon the third, especially when they should see the head Province thereof Greece it selfe to come under their obe∣dience: when they should see this, then were they to pre∣pare themselves for the abomination of desolation that was now at the door. And surely the event was most punctu∣all; for this Roman encroachment, having beene for 28 yeeres together attempting manifestly and advancing, was at length accomplished, when Aemilius the Consul having quite vanquished Perseus the King of Macedon, all Greece came under the Romane obedience, 166 yeers afore the birth of Christ; which no sooner was come to passe, but the very selfe same yeere, within lesse than three moneths after, Antiochus sets up the abomination of de∣solation in the Temple of Jerusalem. Why should we not then beleeve that the Holy Ghost intendeth here to give us as sure a watch-word, when to beware of the man of sinne, by this circumstance of latter times here in my text, as we see he gave the Jewes to look for the persecution and prophanation by Antiochus.

Therefore without any more preambles, I come now directly to resolve what was before propounded, viz.

what is meant by last times in generall, whence and how we are to reckon them; and then in the second place what are these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in my text, which must be, as I said before, a latter part of that generall.

For the true account therefore of times in Scripture, we must have recourse to that SACRED KALEN∣DAR and GREAT ALMANACK of PRO∣PHESIE, the foure kingdomes of Daniel, which are a propheticall chronology of times measured by the suc∣cession of foure principall kingdomes, from the begin∣ning of the captivity of Israel, untill the mystery of God should be finished; a course of time during which the Church and Nation of the Jewes, together with those whom by occasion of their unbeleefe in Christ, God should surrogate in their roomes, was to remain under the bondage of the Gentiles, and oppression of Gentilisme; but these times once finished, all the kingdomes of this world should become the kingdome of our Lord and his Christ. And to this great Calendar of times, together with that other but lesser Calendar of 70 weekes, all men∣tion of times in Scripture seemes to have reference. Now these foure kingdomes, according to the truth infallibly to be demonstrated if need were, and agreeable both to the ancient opinion of the Jewish a 1.37 Church whom they most concerned, and to the most ancient and universall b 1.38 opi∣nions of Christians derived from the times of the Apo∣stles (untill now of late time some have questioned it) are, 1 The Babylonian. 2 That of the Medes and Persi∣ans. 3 The Greekes. 4 The Romane. In which quater∣nary of kingdomes, as the Romane, being the last of the foure, is the last kingdome, so are the times thereof these last times we seeke for, during which times saith Daniel, cap. 2. v. 44. The God of heaven shall set up a kingdome which shall never be destroyed, nor left unto another people, but it shall breake in pieces, and consume all these king∣domes, and it shall stand for ever: which is figured by a

stone hewen out of the mountaine without hands, before the times of the Image were yet spent: which stone at length smote the Image upon his feet of Iron and Clay, and so ut∣terly destroyed it; that done, the stone that smote the Image upon the feet became a great mountaine, and filled the whole earth: the meaning of all which is, that in the last times, or under the times of the last kingdome, (the Romane) should the kingdome of Christ appeare in the world, as we see it hath done; and this is that which the Apostle saith Heb. 1.2. God in these last dayes, or last times, hath spoken to us by his Sonne: and Saint Peter 1 Ep. 1.20. that he was fore-ordained before the foundation of the world, but was manifested in these last times. This is that fulnesse of time whereof the Apostle speaks Gal. 4.4. When the fulnesse of time was come, God sent forth his Son made of a woman: and Ephes. 7.10. Having made knowne to us the mystery of his will, that in the dispensation of the fulnesse of times, he might gather together in one all things in Christ.

* 1.39Agreeable unto all which is that Heb. 9.26. Christ hath once appeared 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the end of times, or ages, to put away sinne by the sacrifice of himself: where these last times, fulnesse of time, and conclusion of ages, are nothing else but the times of the fourth kingdome, whose times are the last period of Daniels foure; the ful∣nesse of propheticall chronologie, and conclusion of the sacred Calendar: during these times, Christ was looked for, and accordingly came, and reigned; whose king∣dome shall at length abolish the brittle remainder of the Romane state, according to the other part of the prophe∣sie, when the fulnesse of the Gentiles shall come in, and our Lord subdue all his enemies under his feet, and at the last death it selfe.

Having thus found what times are termed the last times in generall, let us now see if we can discover which are the latter times of these last times, or the last times in

speciall, which are these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in my Text: which will not be hard to doe; for if the last times in generall are all the times of the fourth kingdome, then must our latter times as a part thereof needs be the latter times of that kingdome. Let us therefore againe to our propheti∣call Calendar, and survey Daniels description of the fourth or Romane kingdome as it is cap. 7. from ver. 29. where we shall finde the latter times thereof to be that period of a time, times, and halfe a time,* 1.40 during which that prodigi∣ous Horne with eyes like a man, and mouth speaking great things, should make warre with the Saints, prevaile against them, and weare them out, and thinke to change times and lawes, untill the judgement should sit, and his dominions be taken away; and in him that long-liv'd Beast finally be destroyed, and his body given to the burning flame, v. 11. for this Hornish soveraignty is the last Scene of that long Tragedy, and the conclusion of the fourth beast, and there∣fore the times thereof are those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereof the Spirit speakes expresly, that in them there should be an Apostasie from the Christian faith.

Concerning these times thus found, we will now fur∣ther enquire, 1 What durance they may be of. 2 When they take beginning, and by what mark their beginning may be knowne. For the first, we will make no question but these are the selfe same times whereof Saint John speakes, telling us the Church should be in the wilder∣nesse a Time, Times, and halfe a Time; the same with those two and forty moneths wherein Johns restored beast should domineere, and play the selfe-same reax which Daniels hornish tyrant doth; the same time with those two and forty moneths during which the Church is trod∣den downe of the Gentiles: lastly, the same times with 1260. dayes, during which the witnesses of Christ prophesi∣ed in sackcloth, for a time, times, and halfe a time; or a yeare, two yeares, and halfe, are 42 moneths, and 42 moneths make 1260. dayes: if therefore we can finde

the beginning and continuance of any of these, we have found the beginning and continuance of them all. For the duration and length of them, they must imply some definitive times, because the Scripture followes that use of speech, and useth no number indefinitely, but those which the use of speech had made such, as 1.10.1000. but mixt and compound numbers, as these are, 3 ½.42.1260. are neither in the Hebrew, nor I think in any other language used indefinitely.

Our adversaries would have them literally understood for three single yeers and a half, as though it were an Histo∣ry, and not a Prophesie: but besides the use of prophesie to reckon dayes for yeers, I think it would trouble any man to conceive how so many things as should be performed in this time, should be done in three single yeeres and a halfe. 1 Ten kingdomes founded at the same time with the Beast. 2 Peoples, and multitudes of nations and tongues to serve and obey him. 3 To make warre with the Saints and overcome them. 4 To cause all that dwell upon the earth to worship him. 5 Babylon to ride the Beast so long, that all nations shall drinke of the wine of her fornication, the Kings of the earth commit fornicati∣on with her, yea the Merchants and all those that had ships in the sea, to grow rich by trading with her. Me thinks all this should ask much more than three yeeres works, or foure either. To which I adde moreover, that that state of government, soveraignty or seigniory, or what you will, of the Beast, under which the whore should ride him, followeth immediately upon a former, which in comparison is said to last but a short space, Rev. 17.20. But if the Antichristian state should continue but three yeers and a half literally taken, how short must the time of that foregoing King or soveraignty be which should occasion the Holy Ghost to insert so singular a note of the difference thereof from that which followed, that it should continue but a short space: doth not this imply, that

the next state wherin the whore should ride the beast, was to continue a long space: therefore 3 yeers & a half histori∣cally taken, cannot be the time of the Churches Apostasie, and the Antichristian soveraignty of Rome: and if it can∣not be taken historically, it must be taken prophetically, eve∣ry day for a yeer, & so 1260 dayes counted so many yeers, shewes the extent of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be 1260 yeers.

Now for the second thing proposed, the beginning of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Saint John tells us in the Revelation, that his blasphemous Beast of 42 moneths continuance should succeed upon the mortall wound of the Caesarian or Imperiall soveraignty of Rome: And Apoc. 17. the Ido∣latrous Beast which carries the great Whore upon his back, should have a plurality of Kings start up at the same time with him, who should agree to submit their power and kingdome unto this whore-ridden Beast; and would not he also in the same chapter have us take notice, that the Antichristian state of the Beast which was to come, should be next to that of the Caesars which then reigned? for the Angell there tels him, that that state of the beast, wherein the Whore should ride him, which was then not in being, but should afterward ascend out of the bottomlesse pit, and goe into perdition; that this state or head of the beast should succeed so imme∣diately upon the sixth state or head, viz. the Caesarian then reigning, that howsoever in some respects it might be cal∣led an eighth, yet should in very deed be but the seventh; for how could it be otherwise, when the Beast in the visi∣on hath but seven heads and no more? vide ver. 8.10.11. Agreeable to this is Saint Pauls Epocha, 2 Thes. 2.7. who tels us, that as soone as the Imperiall soveraignty of Rome, which then hindered, should be taken out of the way, then should that wicked one be revealed: * 1.41 thus the Fa∣thers generally expound it. Hence was that custome in the Church, in the most ancient times of it, to pray in their Lyturgy for the lasting of the Roman Empire, that

so Antichrist might be long acomming, Tertul. apol. cap. 32. & 39. Ad Scap. c. 2. Upon this ground Saint Jerome, when ho heard of the taking of Rome by Alari∣cus the Goth, presently expected the comming of Anti∣christ, Ad Ageruchiam de Monogamia; Qui tenebat (saith he) de medio sit, & non intelligimus Antichristum appro∣pinquare. Idem praefat. l. 8. Comment. in Ezec. Pascitur animus, & obliviscitur saeculi calamitatum, quòd in extre∣mo fine jam positum congemiseit, & parturit, donec qui te∣net de medio fiat, & pedes statuae quondam ferrei fragilita∣te digitorum fictilium conterantur: Cadit mundus, & Cer∣vix erect a non flectitur, &c. Thus he. Postquam clarissi∣mum terrarum omnium Lumen extinctum est, imo Romani Imperii truncatum caput, & in una urbe totus orbis interiit, as he elsewhere deplores that wofull calamity, Praef. l. 1. Comment. in Ezek. Answerable to that which Saint John told us; Daniels Calendar also informes us, that the hor∣nish Tyrant who was to act the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, should then begin to appeare, when ten kings should arise in the fourth kingdome, for the ten horns which at last he espied upon the Beasts head, and observed a little horn with eyes & a mouth to spring up amongst them, & displant three of them, v. 8. the Angel v. 24. expounds to be ten kings which should arise out of that kingdome, and another, to wit An∣tichrist, should arise * 1.42 behind them, so it should be transla∣ted as the 70 doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which should be diverse from the first; (that is, a King of another nature) and should bring downe or humble three Kings,* 1.43 and play those reax which follow in the Text. Thus the Fathers uni∣versally and from the utmost antiquity expound this Scripture: Justin. Mart. Dialog. cum Tryphone takes it for granted that this horne is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ qui iniqua in nos Christianos andebit. Irenaeus scholar to Policarp, l. 5. c. 21. aliis 25. saith, Daniel novissimi regni finem respiciens, id est, novissimos decem reges, in quo divi∣deretur regnum illorum, super quos filius perditionis veniet,

cornua dic•••• dec••m ••asei bestiae, &c. Yea a little after hee tels us, that Saint John in his ten Kings which should re∣receive their kingdomes at one houre with the Beast, ex∣pounds this of Daniel, Manifestius adhuc d•• novissimo tempore & de his qui sunt in eo decem regibus, in quos divi∣d••tur quod nunc regna•• imperium; significavit Johannes Domini discipulus in Apocalypsi edisserens quae fuerint de∣cem cornua qu•• à Daniele visa sunt, &c. Nay Saint Je∣rome in his Comment upon this seventh chapter of Daniel will give us to understand, that all the Ecclesiasticall Writers delivered this to be the true exposition; for ha∣ving there confuted Porphyrie, who to derogate from the divinity of this prophesie would have it meant of An∣tiochus Epiphanes, and therefore written when the event was past: he concludeth thus, Ergo dicamus quod omnes Scriptores Ecclesiastici tradiderunt: in consummatione mun∣di, quando regnum destru••ndum est Romanorum, decem fu∣turos reges, qui orbem Romanum inter se dividant, & unde∣cimum surrecturum esse Regem parvulum, qui tres reges de decem regibus superaturus sit, in quo totus Satanas habita∣turus sit corporaliter. Who these three Kings were which this horne displanted to make himselfe elbow-roome, you shall heare more anon: but I will not conceale what I have heard of another exposition, which fits our turne for the beginning of the Apostasie no lesse than that of the Fathers; namely, that by ten kingdomes may be meant the full plurality of the Romane Provinces, so much whereof as three is of ten should have the Im∣periall power rooted out of them, and fall under the Dominion of the Antichristian Horne, who should act the soveraignty of the latter times, or the last sove∣raignty of that kingdome. Now it is most true that the Popes Patriarchdome in the West holds just that scant∣ling of the ancient Territory of the Roman Empire, which a man may judge by his eyes, or compasses in a Mapp: and yet I preferre the other exposition before it.

To come up to an issue: It is apparent by all that hath bin said, that these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with that wicked soveraign∣ty which should domineer in them, was to take beginning from the wound, the fall, the ruine, the rending in pieces, or rooting up of the Imperial soveraignty of the City of Rome, when that City should cease to be the Lap of that sove∣raignty which the Casars once held over the Nations; and many new upstart Kings should appeare in the place and Territory of that once one Empire; then should the Apo∣stasie be seen, and the latter times with that wicked one make their entrance. Now in what age this fell out I think no man can be ignorant, who hath but a little skill in Historie.

But you will say, The Imperiall soveraignty of old Rome fell not all at once, but had divers steps and de∣grees of ruine, so that the doubt will be notwithstanding, from which of these steps of the fall thereof these latter times must be reckoned?

I answer, From any of them. For as the Imperiall so∣veraignty fell by degrees, so the Apostasie under the lat∣termost soveraignty grew up also by degrees; and for every degree which the ruinous Empire decayed, was the rising sonne of perdition a degree advanced. Second∣ly, all the maine and evident degrees of the Empires ruine fell in the compasse of an age, and the knowledge and observation of that age onely, within which the times of this fall were comprehended, was sufficient both to warn them which then lived, that that which was to come, was then a comming, and to informe us who now live, that it is already come.

Now which were these maine and evident degrees of the Empires falling, and at what time, I will tell you as soon as I have removed an usuall mistake in this businesse, which is to reckon the time of the Empires ruine, and so likewise the Apostasie attending, onely from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or full heigth thereof; but this is too much against reason,

and not agreeable to the course wee otherwise use in the like: for as when we reckon the age of a man, we reckon not from the time since he came to mans estate, but from his birth; so should we doe here for the times of the man of sinne: I say not, we should begin to count his age from his conception, for that we use not in other things; but from the time he was first editus in lucem, when he first began to appeare in the world: and so likewise the fall of the Empire and the Apostasie, not from the time they were consummate, but from the time they first evi∣dently appeared; as therefore I hold their opinion the best and most agreeable to truth, who begin the 70 yeeres of the Jewish captivity in Babylon, not from the con∣summation thereof under Zedekiah, when the City and Temple were utterly rased, for that is impossible, there being not * 1.44 60 yeeres in all betweene the nineteenth of Nebuchadnezzar, and the last of Cyrus; but from the beginning thereof under Jehojakim, eighteen yeers before, or at the most but from Jehojakim. So are these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Romane state to begin when the Empire first began to fall, and not when it was utterly rooted up. Take for another example, that computation of the time allotted to the calamity of the Jewes under Antiochus, which I the rather alledge, because he is commonly coun∣ted for a type of Antichrist: the beginning of that 2300 evenings and mornings, or six yeeres, or somewhat more than a quarter, which that calamity was to continue, from the beginning thereof, untill the Temple should again be cleansed, Dan. 8.13, 14. was not to be reckoned from the heigth thereof, when the daily sacrifice should be taken away (for thence it is but three yeers, 1 Mac. 1.54. &c. with c. 4.52.) but from the beginning of the trans∣gression which occasioned this desolation, and is described 1 Mac. 1.11 &c. so likewise the end of the kingdome of the Greekes, wherein this calamity was to happen, is not to be counted onely then when Aemilius the Consul had

quite finished the conquest of Macedon (for this points out onely the heigth of that calamity) but from the be∣ginning of the last fatall * 1.45 warre which put an end to that kingdome; which was about some three yeeres and an halfe before, and jumps with the beginning of the transgres••ion of desolation, as the finishing of the con∣quest doth with the taking away of the daily sacrifice.

But leaving this, let us returne againe and see which were these maine and evident degrees of the Empires down∣fall, and when they befell; which I suppose may not un∣fitly be sampled by those of the Babylonish captivity. As therefore the Babylonish captivity had three steps or degrees, the first in the dayes of Jehojakim, when Da∣niel went captive; the second under Jehoiachim, or Je∣chonias, when Ezechiel went captive; the last under Zedekiah, when the Temple and City were wholly razed and consumed: so (omitting the Politicall change under Constantine) the chiefe and principall moments of the ruine of the Empire by the sword (and by the sword the Beast had his deadly wound, Apoc. 13.14.) may fitly be reduced unto three.

1 The first was presently after the death of Julian, the last of heathen Emperours, about the yeere 365. omi∣nously marked with that universall, stupendious, and ne∣ver but then sampled earthquake, a 1.46 whereby the waters of the Sea were rolled out of their channels, and left ships hanging upon the tops of houses. From this time forwards all the nations on every side seeme as it were with one consent to have conspired the ruine of the Em∣pire. b 1.47 Now that terrible and fatall storme of the nations of the North, Almaines, Sarmatians, Quades, Picts, Scots,

and Saxons, especially the Goths, began to break in upon it almost without intermission, harrying, burning, wast∣ing, destroying the most part of the Provinces thereof almost for c 1.48 45 yeeres together. And to mend that mat∣ter, the Goths sonne after their comming were admitted as Inhabitants, and dispersed as free Denizens into the bowels and heart of the Empire, advanced to be Com∣manders, and bore the greatest sway in their Armies. d 1.49 By which fatall errour the Empire received her bane, and the Romanes were no longer masters of their owne strength, which they quickly and often repented; but even that cost them deare, when they had indeed eyes to see it, but never ability to amend it. This was the first de∣gree of the Empires ruine.

2 The second was about the yeere 410, when Alaricus the Goth sacked Rome it selfe, the Lady of the world, when, as Saint Jerome saith, Capiebatur urbs quae totum ce∣pit orbem, imo fame periit antequam gladio, & vix pauci qui caperentur inventi sunt. And from th••s very yeere the plurality of Kings foretold of, began to come upon the stage; five or six new kingdomes presently appeared within the Territories of the Empire, of the Goths, of the Burgundians, and though somewhat later, of the Franks in Gallia, of the Suevians and Alans, and of the Vandals in Spaine, and, as Sigonius thinks, of the Huns in Panno∣nia: certainly they could not be much later than this very yeere. But this number of Kings we will leave till they be better increased, as continually they did. And thus you see the second degree of the ruine of the Empire.

3 The third was about the yeere 455, presently upon the death of the third Valentinian, the last (as Sleidan well observed) of the Emperours of the West, and consequent∣ly of the ancient Rome; then when Gensericus the Van∣dall tooke the City now the second time, fired it, and spoiled it of all the goodly and glorious ornaments which Alaricus had spared, amongst which were the golden and silver vessels of the Temple of Jerusalem, * 1.50 brought thi∣ther

by Titus: All which, with an innumerable multitude of Roman captives, he carried away with him. Now was the prediction which Varro reports that Vect••us Va∣lens the Augur made of 12 Vulturs to Romulus the foun∣der, that his city should continue 12 hundred yeeres, fulfilled, and those yeeres newly expired; and, which is more to be heeded, now was the plurality of Kings late∣ly risen in the ancient Territorie of the Empire, as Daniel and Saint Iohn had prophesied, increased unto the full number of ten, which, together with the Provinces wherein they were seated, and the names of the Kings which reigned the next yeare after the City was taken, are these which follow.

ANNO DOMINI 456.

Kingdomes of the	Provinces.	Names of the Kings reigning.	Somewhat of their changes.
1 Britans.	In Britaine.	Vortimer.
2 Saxons.	Hengist.
3 Franks.	In Gallia.	Childericke.	An. 526. this kingdome was subdued by the Franks, but to fill up the number, that of the O∣strogoths became two by the comming of the Longobards into Panno∣nia the same time.
4 Burgundians.	Gundericke.
5 Wisigothes.	In the South of Gallia between the Rhene, Loyr and the Sea, and part of Spain.	Theodorick.
6 Swevians and Alanes.	Spain in Gallicia and Portugal.	Riciarius.
7 Vandals.	In Africke, but first in Spain.	Gensericus.
8 Almaines.	Germany in Rhe∣tia between the Rhene, &c.	Sumanus.	This kingdome became one with a part of the kingdome of the Heru∣les, 475. during their short reign in Italy.
9 Ostrogothes.	In Pannonia, where they sub∣dued the Huns, and not long after propaga∣ted their king∣dome into Italy.	Theodemir.	The Longobards succeed∣ed the Ostrogoths first in Pannonia, upon the death of Theodorick of Ve••ona An. 526. Then in Italy, called in by Narses dis∣contented, soon after he had destroyed the king∣dome of the Goths.
10 Greeks.	In the residue of the Empire.	Marcianus.	Ancient Romes Empire finished, that of the Greeks is but on•• of t••e kingdomes wh••reinto 〈◊〉〈◊〉 was divide••▪

Thus was the Empire divided and shared An. 456. the yeere after Rome was sacked by Gensericus, and the off-spring of these Nations through many alterations (partly by the inconstancie of humane things, unions and dis-unions, partly by the further enlargement of the Chri∣stian faith) are the body of the most of the Kingdomes and States of Christendome at this day. Three of these Kings, saith Daniel, should the Antichristian horne de∣presse and displant, to advance himselfe, which three are those whose dominions extended into Italy, and so stood in his light.

1 That of the Greekes, whose Emperour, Leo Isaurus, for the quarrell of Images, he excommunicated, and re∣volted his subjects of Italy from their allegiance,

2 That of the Longobards, successours of the Ostro∣goths, whose kingdome he caused, by the aid of the Franks, to be wholly ruinated, thereby to get the Exar∣chate of Ravenna (which since their revolt from the Greekes they were seized on) for a Patrimony to Saint Peter.

3 The last was the kingdome of the Franks it selfe, continued in the Empire of Germany, whose Emperours from the day of Henry the fourth he excommunicated, deposed and trampled under his feet, and never suffered them to live in rest, till he made them not onely quit their interest in election of Popes, and investiture of Bi∣shops, but that remainder of jurisdiction in Italy, where∣with, together with the dignity of the Roman name, he had once infeoffed their Predecessors,

These are the Kings, by displanting, or, as the Vulgar hath it, by humbling of whom the Pope by degrees got elbow-roome, and advanced himselfe to the heigth of temporall Majesty, and absolute greatnesse, which made him so terrible in the world.

This third blow therefore I suppose is to be counted the last of the ruine of the Roman Empire, the Imperiall

power of ancient Rome (untill the Pope some 345 yeeres after revived the name) henceforth ceasing; for as for those who yet for some twenty yeeres after our date scuffled for that name, one of them deposing another, they were indeed but shadowes of Caesars, and as it were struglings with the pangs of death, untill with Augustu∣lus it gave up the ghost: yea it is to be observed, that two of them, Avitus (the very next) and Glycerius, being deposed from the Empire, were made Bishops, the one of Placentia or Piacenza, the other of * 1.51 Portus, as a signe perhaps that the Emperour of Rome henceforth should be a Bishop, and a Bishop the Emperour.

To conclude therefore with the application of our A∣postles prediction, whether the Christian Apostasie in worshipping new Daemon-gods began not with the first of these degrees, notably increased with the second, and was established by the last, I leave you to judge, when you shall have surveyed the monuments and records of those times.

It is commonly and truly affirmed by our Ecclesiasti∣call * 1.52 Antiquaries▪ that before the yeere 360, there is no word to be found of the invocation of Saints glorified, or worshipping their Reliques, to which I add, no not of any miracles done by them; but presently after that yeere, when our first date of the Empires ruine began, search and you shall finde: I spare to name the Authors, not willing to discover the nakednesse of the Fathers; but whoso reads them, will admire to see so truly verified what the Spirit foretold should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the latter times▪ And to make an end, if any shall think this speculation of times to be a needlesse curiositie, I desire him to remember how our Saviour reproved the Jewes for neglect hereof, Mat. 16.3. O ye Hypocrites, ye can dis∣cerne the face of the skies, but can ye not discerne the signes of the times? or as Saint Luke 12.56. How is it that yee doe not discerne this time? they through neglecting the

signes of the times, when Christ came, received him not: how many through ignorance of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the Apostasie hath appeared, eschewed it not?

From which of these three beginnings of the Aposta∣ticall times, or whether from some other moment within or betweene them the Almighty will reckon that his com∣putation of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which ended, will finish the dayes of the man of sinne, I curiously enquire not, but leave unto him who is Lord of times and seasons: nor doe I think that the Jewes themselves could certain∣ly tell from which of their three captivities to begin that reckoning of 70 yeeres, whose end should bring their returne from Babylon, untill the event assured them thereof.

AN APPENDIX.

I Should now presently come to speak of the fourth par∣ticular which I observed in the verse, but because in this discourse of times, besides the great Calendar of times which I so much spake of, there was some mention of a lesser Calendar, viz. of Daniels 70 weekes, give me leave to note some places of Scripture which I suppose to have refe••ence thereto, for the better clearing not onely of our former discourse, but of some scruples that might trouble our minds, when mention is made of an end then supposed neere, though the world hath lasted so many hundred yeeres, and no end thereof is yet come.

Know therefore, that these 70 weeks are a little provin¦ciall Calendar, containi••g the time that the legall wor∣ship and Jewish state was to continue from the re-build∣ing of the Sanctuary under Darius Nothus, untill the finall destruction thereof, when the Calendar shall ex∣pire, within the space whereof their Commonwealth and City should be restored, and 62 weeks after that, the

Messias be slaine for sin, and at the end of the whole 70 their City and Temple againe destroyed, and their Com∣monwealth utterly dissolved. To these weeks therefore, whose computation so especially concernes the Jewes, is reference made in those Epistles which are written to the Christian Churches of that Nation, whether being in Iewry, or abroad dispersed, in Pontus, Galatia, Cappado∣cia, Asia, Bythinia. Such is S. Pauls Epistle to the Hebrewes, both Saint Peters to the Dispersion, the Epistle of Saint Iames to the twelve Tribes, and likewise the first Epistle of Saint Iohn, which though the salutation expresseth not as in the former, yet may appeare both because Pe∣ter, Iames, and Iohn, were all three Apostles of the cir∣cumcision, and from that passage cap. 2.2. Christ Iesus is the propitiation for our sinnes, and not for ours onely, but for the sinnes of the whole world; that is, not for the sins of us onely who are Jewes, but for the sinnes of the Gen∣tiles also. And doth not the name of generall or catho∣licall Epistle given unto this, as well as those of Saint Iames and Peter, imply thus much? for it cannot be thus called, as written to all Christians indefinitely, and gene∣rally, since the contrary plainly appeares in the former; but because this as well as the rest was written to those of the circumcision, who were not a people confined to any one City or Region, but dispersed through every Nation, as we reade in the Acts, cap. 2.5. &c. that at the Feast of Pentecost, when the Holy Ghost came downe upon the Apostles, there were sojourning at Ierusalem Iewes, devout men, out of every nation under heaven; Parthians, Medes, Elamites, and the dwellers of Mesopotamia, Iudaea, and Cappadocia, Pontus, and Asia, and strangers of Rome, Jewes and Proselites (Jewes by race, and Jewes by religi∣on) &c. for we must not mistake those there numbred to be Gentiles, but Israelites; both of the ten Tribes capti∣vated by Shalmaneser, and the other two; some of whom never returned from Babylon, but lived still in Mesopota∣mia:

but of these who returned, great multitudes were dispersed afterwards in Egypt, Lybia, and many other Provinces before the time of our Saviours appearing in the flesh. So that the Apostles of the Circumcision had their Province for largenesse not much inferiour to that of the Gentiles.

But I come to note the places I spake of: and first out of the fore-named Epistle of Saint John, where from that prediction of our Saviour in the Gospel, that the arising of the false Prophets should be one of the neare signes of the nigh approaching end of the Jewish state: the Apostle thus referres to it cap. 2. ver. 18. Little children this is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the last houre: and as you have heard that Antichrist shall come, even now there are many An∣tichrists, whereby we know that it is the last time: here by the last time I suppose no other thing to be meant but the neare expiring of Daniels 70 weeks, and with it the ap∣proaching end of the Jewish Commonwealth: and why might not this Epistle be written in the last weeke, at the beginning whereof Jesus Ananiae began that wofull crie, Woe unto Jerusalem, and the Temple, Joseph. l. 7. belli Ju∣daici. By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, many Antichrists,* 1.53 are meant no other but false Prophets, Counter-prophets to the great Prophet, pretending an unction and commission from heaven (as he had) to teach the world some new revela∣tion and doctrine: for the name Christ implies the uncti∣on of prophecies, as well as the unction of a kingdome, and accordingly the name Antichrist: and therefore the Syriack here turnes it, false Christs, that is, such as should falsely pretend some extraordinary unction of prophecie like unto him. And the comming of such as these, our Saviour in Saint Matthews Gospel, a Gospel for the He∣brewes, makes one of the last signes ushering the destru∣ction of Jerusalem; and if the harmony of this prophecy in the three Evangelists be well considered, there was no more to come but the compassing of Jerusalem with

armies. Well therefore might Saint John, when he saw so many Antiprophets spring up, say, Hereby we know that it is the last time.

Againe, b••cause the desolation of the Jewish state and Temple would be a great confirmation to Christian faith, therefore the beleeving Jewes, whom nothing could so much stagger as the standing glory of that Temple and Religion, are encouraged by the neerenesse of that time of expectation, when so great a confirmation of their faith of their Messias already come should appeare. Heb. 10.23.25. Let us hold fast the profession of our faith without wavering, and so much the more as you see the day approaching; namely, that day when you shall be sufficiently confirmed: so I take the 35. and 37. verses of the same Chapter, Cast not away your confidence which hath great recompence of reward, for ye have need of patience. For yet a little while, he that shall come, will come, and will not tarry. What (he) is this, but even he of whom Daniel sayes, The people of the Prince that shall come, shall de∣stroy the City and the Sanctuary, Dan. 9.26. For even as the destruction of Papall Rome would be a great confir∣mation of the reformed Christian, who hath forsaken the Communion of that Religion, the continuance and suppo∣sed stability of the glory thereof being that wherewith their Proctors endeavour most to shake and stager us: so was the destruction of the Jewish state and Temple to be unto those Jewes, who had withdrawne themselves from that body and Religion whereof they had once beene, to embrace the new faith of the Messiah, preached by the Apostles. For if at the end of the 70 weeks approaching, the legall Sanctuary were rased, and the Jewish state dis∣solved, then would it be apparent indeed, that the Messi∣ah was already come and slaine for sin; because this was infallibly to come to passe within the compasse, and before the expiration of those 70 weeks, or 490 yeeres allot∣ted for the last continuance of that City and Sanctu∣arie,

when it should be restored after the captivity of Babylon.

Not without cause therefore doth Saint Peter in his se∣cond Epistle say to the Christian Jewes, We have a more sure word of prophecie, whereunto you doe well that you give heed as unto a light shining in a dark place, untill the day dawn, and the day-star arise in your hearts: yea and besides, because Jesus also as well as Daniel had prophesied of the approaching desolation of that City and Temple, men∣tioning all the signes that were to usher it; if the event when time come should fall out accordingly, then must Jesus of Nazareth, who foretold the foregoing signes thereof, be approved as a true Prophet, by whom of a truth the Lord had spoken. Now for the last place I mean to alledge: thus must the last of Saint James also be ex∣pounded, because the fall and shock of that state might shake the whole nation wheresoever dispersed, unlesse God had spared the Christians, and made them alone happy in that wofull day, or rather because Christ had foretold that one of the next fore-runners thereof should be a generall persecution of Christians, as it happened under Nero. Therefore the remembrance of the end of these 70 weekes so neere the expiring, was a good cau∣tion to all the Christian Jewes to watch and pray: to this sence therefore I take that of Peter, 1 Pet. 4.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the end of all things is at hand, be yee sober therefore, and watch unto prayer; that is, the end of all your Commonwealth, legall worship, Temple, and service, is now within a few yeeres: be ye therefore sober, and watch unto prayer, that ye may be more hap∣py in the day of vengeance and wrath upon our Nation. Neither need we wonder that this desolation should be called the end, for our Saviour himselfe taught them so to speak in his prophecie concerning it, as may appeare if we consider that Antithesis in Saint Luke, cap. 21.9. Yee shall heare of warres, and commotions, but the end is not by

and by. Ver. 20. But when yee shall see Jerusalem encom∣passed with armies, then know that the desolation thereof is nigh.

And thus much I thought to add to my former dis∣course of latter times, lest through ignorance thereof we might incline to that little better than blasphemous con∣ceit which * 1.54 Baronius by name, and some other of Romes followers have taken up; viz. that the Apostles in such like passages as we have noted, were mistaken as belee∣ving that the end of the world should have been in their owne time; God of purpose so ordering it, to cause in them a greater measure of zeale, and contempt of world∣ly things; an opinion I thinke not well beseeming a Christian.

1 For, first, whatsoever we imagine, the Apostles might here conceive in their private opinions as men; yet we must know that the Holy Ghost, by whose in∣stinct they wrote the Scriptures, is the Spirit of truth, and therefore what is there affirmed must be true, yea, though the Pen-man himselfe understood it not.

2 Secondly, it was not possible the Apostles should expect the end of the world to be in their owne time, when they knew so many things were to come to passe before it, as could not be fulfilled in a short time: As first, the desolation of Jerusalem, and that not till the 70 weeks were expired.* 1.55 Secondly, then the Jewes to be car∣ryed captives over all Nations, and Jerusalem to be trod∣den downe of the Gentiles, untill the time of the Gen∣tiles be fulfilled, Luke 21.24. Thirdly, that in the meane time the Roman Empire must be ruined, and that which hindered taken out of the way, 2 Thes. 2.7. Fourtly, that after that was done, the man of sin should be revealed, and domineere his time in the Temple and Church of God, Ibid. Fifthly, after all this, viz. when the fulnesse of the Gentiles should come in, that Israel should be re∣ceived againe to mercy, Rom. 11.27. Sixthly, that Christ

should reigne in his Church on earth so long, till he had put downe all rule, all authority and power, and subje∣cted all his enemies under his feet, before he should sub∣due the last enemy, which is death, and surrender his kingdome into the hands of his Father, 1 Cor. 15.24, 25, &c. Heb. 2.8. Seventhly, that the time should be so long, that in the last dayes should come Scoffers, saying, Where is the promise of his comming, 2 Pet. 3.4. How is it possible they should imagine the day of Doome to be so neere, when all these things must first come to passe, and not one of them was yet fulfilled?

And how could the expectation of this day be made a ground of exhortation, and a motive to watchfulnesse, and prayer, as though it could suddenly and unawares surprize them which had so many wonderfull alterati∣ons to foregoe it, and yet none of them come to passe. I have spoken hitherto of what was revealed to all the A∣postles in generall; but if we take Saint John apart from the rest, and consider what was afterward revealed to him in Patmos, we shall finde in his Apocalypticall vision, besides other times more obscurely intimated, an expresse prophecy of no lesse than a thousand yeers, which what∣ever it meane, cannot be a small time, and must be ful∣filled in this world, and not in the world to come. Not∣withstanding all this, I make no question but in the A∣postles times many of the beleeving Gentiles, mistaking the Apostles admonition to the Jewes of the end of their state approaching, thought the end of the whole world and the day of the Lord had beene also neere, whom therefore Paul 2 Thes. 2. beseeches to be better informed, because that day should not come untill the Apostasie came first, and that man of sin were revealed.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Expresly, or, in expresse words.

NOw I come to the fourth part of this prophecy, the warrant or proofe thereof. The Spirit hath fore∣told it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or in expresse words, in some place or other of divine Writ. The Spirit told Peter Acts 10.19. Be∣hold three men seeke thee. The Spirit said, Separate Bar∣nabas and Saul, Acts 13.2. The Spirit forbade Saint Paul to preach in Asia. The Spirit said that the Jewes should binde Saint Paul at Jerusalem, Acts 21.11. But in all these the Spirit spake not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for these things were no where written, and therefore what it spake, it spake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, onely by secret Instinct or Inspiration: but that which the Spirit speakes in the written Word, that it speaketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verbatim, expresly. If therefore concern∣ing this Apostasie of Christian beleevers, to be in these latter times, the Scripture speaketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then is it to be found somewhere in the Old Testament: for there alone the Spirit could be said to speake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or verbatim, in the Apostles time. Having therefore so good a hint given us, let us see if we can finde where the Spirit speaketh of this matter so expresly.

There are three maine things in this our Apostles pre∣diction, whereof I finde the Spirit to have spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, in expresse words, and that in the prophecy of Daniel. 1 Of these last or latter times. 2 Of the new worship of Daemons in them. 3 Of a Prohibition of marriage to accompany them. As for the first of these, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Daniel, as you heard before, expresly names them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a time, times, and halfe a time; being those last times of this last kingdome, wheren the Hornish Tyrant should make warre with the Saints, and prevaile against them. For the second, a worship of new Daemons or Demi-gods with the profession of the name of Christ: you will perhaps think it strange if I should

shew it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but if I doe, it was the Appendix of hin∣dering or debarring marriage, mentioned in the next verse, which as a thread led me the way to the end of the eleventh chapter of Daniel, where I found it, and in a place too very suspicious, being taken I think by al∣most all the Ancients for a prophecy of Antichrist; yea and so expounded by the greatest part of our own, though with much variety of reading and application. But heare the words themselves in the 36, 37, 38, 39 verses of the eleventh chapter of Daniel, translated as I think 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verbatim, without any wresting or straining the Hebrew text: they are a description of the last or Roman Kingdome, with the severall states thereof; con∣quering nations, persecuting Christians, false worship∣ping Christ.

The words are these, Daniel cap. 11.36, 37, 38, 39. verses.

36 Then a King shall doe according to his will, & shall exalt and magnifie himselfe above every god, yea against the God of gods shall hee speak marvellous things, and shall prosper untill the in∣dignation be accomplished: for the determined time shall be fulfilled.	36 Tunc faciet pro libitu suo Rex, & ex∣tollet ac magnificabit seipsum supra omnem deum, etiam contra Deum deorum loque∣tur stupenda, proficit{que} donec consummata fu∣erit indignatio: nam statutum perficietur.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
37 Then he shall not re∣gard the gods of his Ance∣stors, nor shall he regard the desire of women, no nor any god: but he shall magnifie himselfe above all.	37 Tunc ad Deos ma jorum suorum non at∣tendet, nec ad desideri∣um mulierum, nec ad▪ ullum numen atten∣det: sed supra omne se magnificabit.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

38 For to [or together with] God, in his seat, hee shall honour Mahuzzims: yea together with that God whom his Ancestours knew not, shall he honour them with gold, and with silver, and with precious stones, and with pleasant things.	38 Nam ad [vel juxta] Deum, Ma∣huzzimos, in sede ejus honorabit: scilicet ad Deum, quem non agno∣verunt majores ejus, honarabit eos auro, & argento, & lapidibus pretiosis, & rebus de∣sideratissimis.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
39 And hee shall make the holds of the Mahuz∣zims withall (or joyntly) to the forreigne god: whom ac∣knowledging, hee shall in∣crease with honour, and shall cause them to rule o∣ver many, and shall distri∣bute the earth for a re∣ward.	39 Et faciet muni∣menta Mauzzimorum unà deo peregrino (seu exotico): quem agno∣scendo, multiplicabit honores, & dominari faciet eos in multos, terramque partietur in mercedem.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

1 Now for the understanding of this Prophecy, wee must take notice that the Prophet Daniel at the begin∣ing of these verses, leaves off the Greek kingdome with Antiochus, of whom he was speaking before, and falls about the Romane: the reason being, because after An∣tiochus, in whose time Macedonia (whence that king∣dome sprung, with all the rest of Greece) came under the Romane obedience; the third kingdome comes no more into reckoning, Daniel himselfe calling the time of An∣tiochus reigne, the latter end of the Greek kingdome, cap. 8.23. and as I take it, he intimates the same in this chapter in the verses immediately fore-going: these we have now to deale withall: from thence forward there∣fore the Romane succeeds in the account of the Great Calendar of time.

2 Under the name King we must understand the whole Roman State under what kind of government soever: for the Hebrewes use King for kingdome, and kingdome for any Government, State or Policy in the world: for the Divell in the Gospel is said to have shewn Christ all the kingdomes of the world, Monarchies, Aristocracies, De∣mocracies, or what other kind soever.

3 Where it is said, this King shall exalt himselfe above every God, nothing is thereby meant, but the generality, and the greatnesse of his conquests and prevailings: and the reason of that phrase or manner of speech should seem to be, because in the time of Paganisme every Citie and Country was supposed to have their proper and peculiar gods, which were deemed as their guardians and prote∣ctors: whence in the Scripture, according to the language of that time, we may observe a threefold use of speech. First, The Nations themselves are expressed and implyed under the names of their gods: The Israelites were cal∣led the people of Jehovah, so are the Moabites the people of Chemosh, Numb. 21.29. The Lord threatned, Deut. 4.28. & 28.64. Jer. 16.13▪ to scatter Israel among the nations, from one end of the earth even to another, and that there they should serve other gods day and night; gods the work of mens hands, woed and stone, which neither they nor their fathers had knowne: that is, they should serve them, not Religi∣ously but Politically, insomuch as they were to become slaves and vassals to * 1.56 Idolatrous nations; even such Ido∣laters as neither they nor their fathers had ever heard of. For as for a religious service of Idols, the Jewes were ne∣ver so free as in the captivity, as we see by experience at this day: but with the service of bondage they may be said Politically to have beene the vassals of Idols, as being in bondage to the servants of other gods. As a Christian taken by the Turks may in the like sense be said to come in bondage, and be a slave to Mahomet: for a slave to the servants is in a sense servant to their masters. Let it

also be considered whether that of David, 1 Sam. 26.19. be not to be expounded according to this notion, They have driven me out this day from abiding in the inheritance of the Lord, saying, goe serve other gods; that is, banish∣ed me into a nation of another Religion. Secondly, The exploits of the nation are said to be done by their gods, even as we by like priviledge of speech ascribe unto our Kings what is done by the people under them: thus 2 Chron 28.23. the gods of Damascus are said to have smote Ahaz; he sacrificed to the gods of Damascus that smote him: and he said, Because the gods of Syria help them, therefore will I sacrifice to them, that they may help me. Jer. 51.44. it is said of the dominion of Babylon, that the nations flowed together unto Bel, and that he had swallowed up their wealth, which the Lord threatned there to bring forth again out of his mouth. Thirdly, and that most frequently of all others, What is attempted against the nation, is said to be attempted against their gods: Even as Generals beare the name not onely of the exploits, but also of the disadvantages of the armies led by them: so here the gods are said to receive the affronts, defeatures, and discomfitures given to the people under their patronage. * 1.57 Rabshakeh vaunts in his masters name, 2 Kings 28.33. Hath any of the gods of the nations delive∣red at all his land out of the hand of the King of Assyria? where are the gods of Hamath, and of Arphad? where are the gods of Sepharvaim? Esay 46.2. prophecieth thus of the taking of Babylon by Cyrus; Bel boweth downe, Nebo stoopeth, they could not deliver the burden, but they them∣selves are gone into captivity. In the like straine propheci∣eth Jeremy, cap. 50.2. Babylon is taken, Bel is confounded, Merodach is broken in pieces, her Idols are confounded. And again, Jer. 51.44. I will punish Bel in Babylon, and I will bring out of his mouth that which he hath swallowed up, and the nations shall not flow together any more unto him: yea the wall of Babylon shall fall. The same Prophet

saith of Moabs captivity, cap. 48.7. Thou shalt be taken, and Chemosh shall go into captivity with his Priests and his Princes together. Moa•• likewise in his affronts and de∣rision of Israel is said to have magnified himselfe against the Lord: according to which manner of speech the suc∣cesse and prevailing of the Roman in the advancing his dominion, and subduing every nation under him, is here expressed by his exalting and magnifying himselfe above every God. This I suppose to be the ground of that man∣ner of speech; though if any had rather, as others doe, take gods here for Kings and Potentates of the earth, it will I confesse come all to one purpose.

4 By the gods of their Ancestours, whom the Roman State should at length cashiere and cast off, are meant all the Pagan Deities, and heathen Gods, which were wor∣shipped in that Empire.

5 By desire of women, which the Roman of that time should not regard, as he was wont, is meant the desire of wiving, or desire of having women for the society of life; conjugall affection which is expressed Gen. 2.24. to be such a desire for which a man should leave father and mother and cleave to his wife, and they shall be both one flesh: and it might have beene in this place, desire of wives, as well as desire of women; for there is no other word used in the Originall for wives above once or twice in the whole Scripture, but this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is here turned women. With the like use of the word desire, the Spouse in the Canticles, cap. 7.10. expresseth her wel-beloved to be her husband: I am my wel-beloveds (saith she) and his desire is toward me; that is, he is my husband: for so twice before she expressed her selfe, cap. 2.16. My beloved is mine; and I am his. Cap. 6.3. I am my beloveds, and my beloved is mine. So Ezek. 24.16. the Lord threat∣ning to take away Ezekiels wife, saith, Behold,* 1.58 I take a∣way from thee the desire of thine eyes; and afterward ver. 18. it followeth, and at even my wife died. Yea, the

Roman language it selfe is not unacquainted with this speech: Cicero ad uxorem, En mea lux, meum desiderium. This desire of women and married life, the Roman should discountenance, when he shook off the gods of his Ancestors.

6▪ By the strange and forraine God whom the Roman should at length acknowledge, is meant a 1.59 Christ; for though to the Jew every strange and forreign god were a false god, yet to the Gentiles, who worshipped none but Idols, the forreigne god was the True: therefore the Philosophers at Athens, when Saint Paul preached Christ unto them, said, he preacheth b 1.60 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a forreigne god. The want of which consideration hath much ob∣scured this Prophecy, this forreigne god being still suppo∣sed to be a false god; when to those who worshipped all kinds of false gods, as the c 1.61 Roman did, a forreigne god, whom their fathers knew not, must needs be the True.

7 Where it is said, With this forreign god he shall ho∣nour Mahuzzims: these Mahuzzim, or Mauzzims, are these Daimons we seek for, whom the Roman should worship with Christ, whom he should embrace: For Mahuzzims are Protectores dii, such as Saints and Angels are supposed to be, as I shall shew by and by; where though I shall be new for the particular, yet for the ge∣nerall I shall agree well enough with the Fathers, who constantly thought that under this Mahuzzim was some Idol meant which Antichrist should worship, and many of our times have taken it for the Masse.

But I must first say something of the translation of this verse, and then will come to the signification of this word Mahuzzims.

For the first, whereas the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is usually neglected, and the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God and Mahuzzim construed together as one thing, viz. God Mahuzzim, or, as some, the God of forces; I expresse

the Preposition Lamed, and construe God and Mahuz∣zim apart, as here, viz. to, or, together with God he shall honour Mahuzzims, &c. Ad, vel juxta Deum, Mahuz∣zimos honorabit. For the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is made of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and signifies the same with it, viz. addition of, or joyning of things, ad, juxta, apud, pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in, pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contra, super, to, together, and besides with, as d 1.62 Lev. 18.18. Thou shalt not take a wife to her sister, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, together with her sister· By this meanes the controversie betweene Junius and Graserus is taken away: for Juni∣us, as should seeme, seeing no reason why the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be neglected, and that by so doing the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was made irregularly and against use to governe a Dative case, he expresses the Preposition by Quod ad, or Quod attinet ad, (id est) as concerning. But the words God and Mahuzzim he separateth not, but turneth them as in statu constructo, viz. the god of might and of forces; understanding thereby the true and Almighty God him∣selfe. Against which Graserus excepts, first, that to ren∣der the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad, as concerning, savours of a La∣tinisme rather than of an Hebraisme. Secondly, that he doth as good as strike out the distinctive accent Ath∣nach (⁾ which is a Colon; in as much as he makes the sentence being a full member to be imperfect and de∣fective, and yet would seeme to stand in awe of that smaller distinction Zakeph-katon (:) over the word Mahuzzim, which yet stands there, as e 1.63 elsewere it doth, but for a nota benè. Thirdly, that to expound god Ma∣huzzim to be the true God, against the consent not onely of the Jewes who ever take it for some Idol or other, but of the ancient Christian writers who under∣stand by it some Idol of Antichrist, yea some, the Divell himselfe, and many of our owne who take it for the Idol of the Masse, and some otherwise, yet for some Idol-deity. To expound this of the true and mighty God without example in Scripture Graserus thinkes not tolerable;

wherefore himselfe had rather yeeld the construction of the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be irregular: Junius himselfe having ad∣mitted it in the next member of the verse, and to suppose it to be a mysticall Solecisme, the Spirit intending by the Anomaly or incongruity of the Syntax to signifie an A∣nomaly or incongruity of Religion: but their inconve∣niences on both sides, as farre as I can see, are wholly ac∣corded by that translation we have given. Whereof let the Reader judge.

I come now to unfold the signification of the word Mahuzzim; a word which most translations retain, the Septuagint calling it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Saint Jerome and the Vulgar Latine, Maozim; the Geneva and others, Ma∣huzzim: this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mahuzzim I say is in the Plu∣rall number, the singular 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mahoz, which in the abstract signifies sometimes strength, sometimes a For∣tresse, or Bulwarke; of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 robustus fuit: but the He∣brewes use Abstracts for Concretes: examples are many in the Old Testament, as justitia pro justis; captivity for captives, &c. In the New Testament, Principalities, Powers, and Dominions, for Princes, Potentates, and Dominators; so Mahoz, strength, or a Fortresse, for him that strengthens or fortifies, that is a Protector, De∣fender, Guardian, and Helper. Wherefore the Septua∣gint five times in the Psalmes render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ma∣hoz, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Vulgar Latine as often Prote∣ctor: the places are these, Psal. 27.1. The Lord is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the protector of my life, of whom should I be affraid? Psal. 28.8. The Lord is their strength, and he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mahoz Jeshuoth, the Mahoz of salvation of his annointed: * 1.64 where the Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Vulgar, Protector salvationum. Psal. 31.1. Bow downe thine eare to me; deliver me speedily, be thou unto me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a Rock Mahoz: Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Vulg. in Deum Protectorem: againe verse 5. Pull me out of the net that they have laid privily for me. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou art my Protector; Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Vulgar, Protector. Psal. 37.39. The salvation of the righteous is from the Lord, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mahuzzam, their Mahoz in the time of trouble: where the Septuagint and the Vulgar render as before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Protector. How think you now, are not Saints and Angels wor∣shipped as Mahuzzims? True Christians have with David, in the Psalme before quoted, one Mahoz, Jeho∣vah Mahoz, that is, Christ; but Apostate Christians have their many Mahuzzims. Oh, would they wor∣shipped only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mahoz of salvations, as you heard David even now call him, Psal. 28. You may if you please compare with these places of the Psalmes that in the first verse of this eleventh of Daniel, where the An∣gel said he stood in the first yeere of Darius the Mede to confirme and be a Mahoz to him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we translate, to strengthen him; by which we may see how fitly this name may be applied to Angels and so to Saints, supposed in helping, protecting, assisting, to be like them. Thus you see the concrete sence of Mahoz for Helper, Protector, and Defender, is not new. But what if we take the word passively, force and strength, for forts and strong ones; will not then the valiant Martyrs and Champions of the faith well bear the name of Mahuzzims? and these are they whom at the first Christians worshipped onely in this sort, as an honour peculiarly due unto their suffe∣rings. Moreover, that you may not think this word and the notion thereof unproper to be given unto a Deity, observe that the true God is called a Rock 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seven times Deut. 32. which the Vulgar turnes as often Deus; yea in the same place false gods are termed also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rockes, ver. 31. Their Rock, i. e. the Gentiles Rock is not as our Rock, even our enemies themselves being Judges: and ver. 37. Where are their gods (that is, Baalim) their Rock in whom they trusted? which did eat the fat of their sacrifices, &c. The like you shall finde in Hannahs song,

and other places of Scripture. See now the parity: The True God, or Christ himself is often by David cald Ma∣hoz, why may not then False gods, or Plurality of Christs be called Mahuzzim? Rocke and Fortresse are not words of so great difference.

Thus having cleared the chiefest difficulties in the Text, and made the way smooth, let us read over the words a∣gain, and apply the interpretation unto them.

DAN. II.

* 1.65Verse 36. Then a King shall doe accor∣ding to his will, and shall exalt or magnifie himselfe above every god.

36 That is, toward the end of the reigne of Antiochus Epiphanes the Roman shal prevail, and set up the Fourth Kingdome, making himself master of the kingdome of Macedon, and advancing himselfe from this time forward by conti∣nuall conquests, shall Lord it over every King and Nation.

Yea against the God of gods shall he speake marvellous things, and shall prosper, untill the indignation be accom∣plished; for the deter∣mined time shall bee fulfilled.

Yea Christ the God of gods, and King of the kings of the earth, who in those times should appear in the world, the Roman shall mock, blaspheme, and crucifie, and by most bloody edicts shall persecute and massacre his ser∣vants the Christians, and yet shall prosper in his Empire, untill these outragious times be ended, that is, untill the dayes of Con∣stantine; for the time God hath appointed must be fulfilled.

Verse 37. Then he shall not regard the gods of his Ancestors, nor shall he regard the desire of women, no nor any God: but he shall magnifie himselfe a∣bove all.

37 When that appointed time for the date of his prosperitie comes to his period, and the time of his ruine and change of his dominion drawes neere, then this Roman state shall cashiere and forsake the Idols and False gods, whom their Fathers worshipped, and shall acknowledge Christ a God whom their fathers knew not: at that time the desire of wo∣men and married life shall be dis∣countenanced, and shall not be of that account and regard it had been; but contrary to the long continued custome of the Ro∣mans, single life shall be honou∣red and priviledged aboue it; yea and soone after the Romane shall beare himselfe so, as if he regarded not any God; and with Antichri∣stian pride shall magnifie himselfe over all.

Verse 38 For to (or together with) God in his seat, he shal honour Mahuzzims: yea to∣gether with that God, whom his Ancestours knew not, shall he honor them with gold, and with silver, and with precious stones, and with pleasant things.

38 That is, together with the Christian God, who is a jealous God, and to be worshipped alone, hee shall worship Mahuzzims, even in his seat and Temple; e∣ven with a forreine God, whom his Ancestors acknowledged not, shall hee honour Mahuzzims, with gold and silver, and with precious stones, and with pleasant things.

Verse 39. And he shall make the holds of the Mahuzzims with∣all (or joyntly) to the forreine god: whom acknowledging, hee shall increase with ho∣nour, and shall cause them to rule over ma∣ny, and shall distribute the earth for a reward.

39 And though the Christian God, whom he shall professe to acknowledge and worship, can endure no compeers, yet shall he consecrate his Temples and Mo∣nasteries (Ecclesiasticall holds) jointly to the Christian God and to his Mahuzzims, Deo & Sanctis; yea he shall distribute the earth among Mahuzzims, so that beside severall patrimonies which in eve∣ry Countrey he shall allot them, he shall share whole Kingdomes and Provinces among them. Saint George shall have England; Saint Andrew shall have Scotland; St. Denis, France; St. James, Spaine; S. Mark, Venice; &c. and beare rule as Presidents and Patrons of their severall Countries.

Thus we see how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how expresly the Spirit foretold the Roman Empire, having rejected the multitudes of gods and Daemons worshipped by their Ancestours, and betaken themselves to that One and Onely True God which their Fathers knew not, should neverthelesse de∣part from this their Faith, and revive againe their old Theology of Daemons by a new Superinduction of Ma∣huzzims.

Now although this Prophesie thus applied, be so evi∣dent, that the onely pointing at the event were able al∣most to convince the Reader, yet that we may the more yet admire the truth of God in the contemplation of an even so sutable, I will add these following observations concerning it.

1 First, that agreeably with the date of the Holy

Ghost, the Roman Historians themselves have observed and marked out this time of their prevailing against Macedonia (which I said was accomplished toward the end of the reigne of Antiochus Epiphanes) for the begin∣ning of the Dominion over the world. Lucius Florus lib. •• cap. 7. Cedente Hannibale praemium victoriae Africa ••uit▪ & secut••s Africam t••rrarum orbis; post Carthaginem vinci neminem puduit; secutae sunt statim Africam, Gen∣tes; Macedonia, Graecia, Syria, caeteraque omnia quodam quasi aestu, & torrente fortunae: sed primi omnium Macedo∣nes, affectator quondam imperii populus. In Velleius Pater∣culus lib. 1. cap. 6. is an Annotation out of one Aemilius Sura, in these words. Aemilius Sura de annis populi Ro∣mani. Assyrii, Principes omnium Gentium, rerum potiti sunt, dei••de Medi, postea Persae, deinde Macedones, exinde duobus regibus, Philippo & Antiocho, qui à Macedonibus oriundi erant, haud multò post Carthaginem subactam, de∣victis, summa Imperii ad Populum Romanum pervenit. In∣ter hoc tempus & initium Nini Regis Assyriorum, qui Prin∣ceps rerum potitus, intersunt anni mille nongenti quinque. Here the time of the Romans prevailing against the Ma∣cedonian King is made the beginning of their Empire; even as Daniel also beginneth the Roman account from thence; but with this difference, that whereas Aemilius Sura seems to reckon from the beginning of these prevail∣ings in the victories against Philip, Daniel counts from the victory against Perseus his son; when that conquest was now perfected, and Macedonia brought into a Pro∣vince; which happened (as I have already said) the same yeere that Antiochus Epiphanes prophaned the Temple of Jerusalem.

2 That no Kingdome in the world that we know of, could more literally be said in their conquests to exalt and magnifie themselves above every God, than the Ro∣man; in respect of a solemne custome they used in their wars, by a certain charm to call out the gods of any City

when they besieged it. The form wherof Macrob. gives us, l. 3. Saturn. c. 8. as he found it in Sammon. Serenus his fifth book of hidden secrets, namely this.—If it be a god, if it be a goddesse that hath the City of Carthage in protecti∣on.— And thou especially, whosoever thou art, the Patron of this City and people, I pray and beseech, and with your leave require you to abandon the people and City of Car∣thage, to forsake the places, Temples, Ceremonies, and En∣closures of their City; to goe away from them, and to strike feare, terrour, and astonishment into that people and City; and having left it, to come to Rome to me and mine; and that our Cities, Places, Temples, Ceremonies be more accep∣table, and better liked of you; that you would take the charge of me, of the people of Rome, and of my souldiers, ••o as we may know and understand it: If you doe so, I vow to build you Temples, and to appoint solemne sports for you.

3 That Constantine, the first Emperour under whom that State forsook the gods of their forefathers, and be∣came Christian, together with this alteration, abrogated those ancient Roman lawes, Julia and Papia, wherein the desire of women and married life was so much priviledged and encouraged, and single and unmarried life disadvan∣taged. Heare it in the words of Zozoman lib. 1. cap. 9. Hist. Ecclesiast. There was (saith he) an ancient law a∣mong the Romans, forbidding those who after five and twen∣ty yeeres old were unmarried, to enjoy the like priviledges with married ones; and besides many other things, that they should have no benefits by Testaments and Legacies, unlesse they were next of kindred, and those who had no children to have halfe their goods confiscated: therefore the Empe∣rour seeing those, who for Gods sake were addicted to chasti∣ty and virginity, to be for this cause in the worst condition, he accounted it a folly for men to goe about to increase their kind with such carefulnesse and diligence; when as Nature, according to divine moderation, continually receives as well

diminution, as increase. Therefore he published a law to the people, that both those who lived a single life, and those who had no children, should enjoy the like priviledges with o∣thers: yea he enacted that those who lived in chastity and virginity, should be priviledged above them, enabling both sexes, though under yeeres, to make Testaments, contrary to the accustomed policy of the Romans. This alteration of the Roman law by Constantine, Eusebius also witnesseth lib. 4. cap. 26. de vita Constantini: and again, cap. 28. where he saith, that above all he honoured most those that had consecrated their lives to divine Philosophy; he meanes a monasticall life; and therefore he almost adored the most holy company of perpetuall Virgins. That which the fathers had thus enacted, the sonnes also seconded; and some of the following Emperours by new edicts, till there was no Relique left of those ancient priviledges, wherewith married men had beene respected; which Procopius saith (how rightly I examine not) was the cause of the ruine of that Empire, which was so much enfeebled, and weakened through neglect of the procrea∣tion of children, that it was not able to match the nume∣rous armies of barbarous nations. This was the first step of dis-regarding marriage, and the desire of wiving; which was not an absolute prohibition, but discouraging. But no sooner had the Roman Bishop, and his Clergy got the power into their hands, but it grew to an absolute pro∣hibition; not for Monkes onely, but for the whole Clergy: which was the highest dis-respect that could be to that which God had made honourable among all men.

4 Lastly, it is a thing not to be passed by without ad∣miration, that the Fathers and others, at the beginning of Saint-worship, by I know not what fatall in••••inct, used to call Saints and their Reliques, Towres, Walls, Bulwarks, and Fortresses, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mahuzzim, in the prime and native signification. Basil in his Oration upon the

forty Martyrs, whose Reliques were dispersed over all the Countries thereabouts, speaks in this manner: These are those who having taken possession of our Countrey, as certain conjoyned Towers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, secure it from the incursions of Enimies. The same Basil concludes his Ora∣tion upon Mamas a Martyr in this manner; that God who hath gathered us together in this place, and disposeth of all that is to come, keepe us safe from hurt, and secure us from the ravening Wolfe, and preserve stedfast this Church of Caesarea, being guarded with a mighty Tower of Mar∣tyrs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chryso∣stome in Hom. 32. upon the Epistle to the Romanes, speak∣ing of the Reliques of Saint Peter and Paul; This corps (sa••th he) meaning of Saint Paul, fortifies this City of Rome more strongly than any Towre, or ten thousand ram∣pires, as also doth the corps of Peter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Are not these strong Mahuzzims?

The like whereunto is that of Venantius Fortunatus a Christian Poet, not above an age younger than Chry∣sostome.

A facie hostili duo propupnacula praesunt, Quos fidei turres urbs caput orbis habet.

The Faith's two Towers in Lady Rome do lye, Two Bulwarks strong against the Einmy.

At the same thing aimes Gregory lib. 7. Ep. 33. ad Ru∣sticanam Patriciam, entreating her to come to Rome: Si gladios Itali•• & bella formidetis, if you feare the swords (saith he) and warres of Italy, you ought attentively to con∣sider, how great the protection of blessed Peter, the Prince of Apostles, is in this City, wherein without any great num∣ber of people, without the aid of souldiers, we have beene so so many yeeres in the midst of ••words, by Gods providence safely preserved from all hurt.

But to returne againe to Saint Chrysostome, who in his Homily upon the Egyptian Martyrs, Hom. 70. ad popu∣lum Antiochenum, speakes after this manner: ••hese Saints bodies saith he) fortifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 our City more strongly, than an impregnable wall of Adamant; and as certaine high rocks hanging on every side repell not onely the assaults of those enimies, which are sensible and seen with the eye; but also overthrow and defeat the ambuscadoes of invisible fiends, and all the stratagems of the Divell. Here you see are Mahuzzims too.

So long before, in the dayes of Constantine, James Bi∣shop of Nisibis, renowned for holinesse, was according to order given by Constantine in his life time, saith Genna∣dius, buried within the wall of that City, being a Fron∣tire of the Empire, ob Custodiam, viz. Civitatis. Gennad. de vir. illustr. cap. 6.

Evagrius lib. 1. c. 13. tels us that the Antiochians offe∣red•• up a supplication to the Emperour Leo the first, about the yeere 460. for the keeping of the corps of holy Sime∣on, sirnamed Stylita, or the Pillarist, in this forme: Because our City hath no wall (for it had beene domoli∣shed in a Fury) therefore we brought hither this most holy body, that it might be to us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Wall and a Fortresse, which would be in Hebrew Language 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leshur vlemahoz.

Saint Hilary also will tell us, that neither the guards of Saints, nor Angelorum munitiones, the Bulwarks of Angels, are wanting to those who are willing to stand: here Angels are Mahuzzims, as Saints were in the former.

The Greeks at this day, in their Preces horariae, thus in∣vocate the blessed Virgin: O thou Virgin mother of God, thou impregnable wall, thou Fortresse of salvation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 28. we call upon thee, that thou wouldest frustrate the purpose of our enimies, and be a fence to this City: thus they goe on, calling her the hope, safeguard

and Sanctuary of Christians: here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mahoz Mahuzzim, a strong Mahoz indeed.

To conclude, the titles of Protectors, Guardians, and defenders, which is the signification of Mahuzzim, when a person is meant, as they are more frequent, so are they no lesse ancient: Greg. Nyssen. in his third orati∣on of the forty Martyrs, calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Guarders and Protectors.

Eucherius his Saint Gervase, the perpetuall Propugna∣tor, Protectour of the faithfull. Theodoret. lib. 8. de curan∣dis Graecorum affectionibus, calls the holy Martyrs Guar∣dians of Cities, Lieutenants of places, Captaines of men, Princes, Champions, and Guardians, by whom disasters are turned from us, and those which come from Devills debarred and driven away. I might here add something also concerning Images, whose worship is another part of the doctrine of Daemons, and shew how well the name Mahuzzim would befit them, which the Iconomaci••all Councell of Constantinople calls so unluckily 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.66 the Fortresses, or Mahuzzim of the Divell; and perhaps the nine and thirtieth verse in the fore-alledged Prophesie might be yet more literally translated, if the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 facere were taken in a religious sence: And hee shall doe unto, or offer unto the holds of Mahuzzim, together with forreigne gods; &c. that is, he shall doe re∣ligious service to the Images of Saints, together with Christ. I might also put you in mind of the terme muni∣mentum, given to the Crosse, and that so usuall Latine phrase of Munire signo Crucis, to fortifie, that is, to signe with the signe of the Crosse; but I will not engage my self too farre in these Grammaticall speculations.

As for the following verses of this Prophesie, if any de∣sire to know it, they may, as I think, be interpreted and applied thus.

Ver. 40. And at the time of the end, that is, in the Ro∣mans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or latter times, shall the King of the

South (that is, the Saracen) push at him, and the King of the North (the Turk) shall come against him, like a whirle∣wind, with charets, and horsemen, and with many ships, and he shall enter into the Countries, and shall overflow and passe over.

Ver. 41. He shall enter also into the glorious Land (Pa∣lestina) and many shall be overthrowne, but these shall escape out of his hands, Edom and Moab, and the chiefe of the children of Ammon: that is, the Inhabitants of Arabia Petraea, which were never yet Provincialls of the Turkish Empire; yea with some of them he is faine to be at Pensi∣on for the safer passage of his Caravans.

Ver. 42. He (the Turk) shall stretch forth his hands also upon the Countreyes, of those parts, and the land of Egypt (though it should hold out long under the Mamalukes, even till the yeere 1517) shall not escape.

Ver. 43. But he shall have power over the treasures of gold, silver, and all the precious things of Egypt; and the Libyans and the Cushites, that is, the neighbouring nati∣ons, whether of Africke, or Libya, as in those of Al∣giers, &c. or of the Arabians in Scripture called Cushim shall be at his steps, that is, at his devotion. That which remaines as I suppose is not yet fulfilled, and therefore I leave it: Time will make it manifest.

Notes

• * 1.1

  Doctrinis Dea∣stror••m.
• * 1.2

  Hy••erius 〈◊〉〈◊〉 exp••unds it in his Comm. on this Epistle.
• * 1.3

  H••nce the phrase in Scripture for∣nicaria Deo, to apostatize from God by spirituall for∣nication: vide Psal. 73. Hosea 9.4. Ezek. 23. see Concord. Kirch.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chaldaeis & Targumis••is est Idolum, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est Idola colere & scoria∣ri. Rom. 1.27. 2 Pet. 2.18. 2 Thes. 2.18.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ier. 10.8.
• * 1.6

  So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Acts 3.••6. Phil 3.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Thes. 2.13.
• * 1.7

  Numb. 25. the Mid••anites cal∣led the people to the sacrifices of their Gods, and the people did eate. And Israel joyned himselfe to Baal P••or: But Psal. 106. it is said, they joy∣ned themselves unto Baal Peor and ate the sa∣crifices of the dead.

  Deut. 32.17. In the prophe∣ticall song of Israels Apostasie, they sacrificed unto Daemons, not to God; to gods whom they knew not, to new ones that came newly up, whom the Fathers feared not. The Seventy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

  For cutting and launcing were funerall rites, as appeares Levit. 25.5. and chap. 19.28. and Deut. 14.1. Ier. 48.37. and chapter 16.6. and therefore retained in the funerall worship (as they call it) of those that were deified after death: qu••re; did not God forbid his people this rite because abused to Daemon Idolatry? yet did some transg••esse it, as Ier. 41.5. Moses body therefore hidden.

  Vide Isa. 65.4 Idolatrae in sepulchris, Item cap. 8. ver. 19. pro vivis ad mort••os. Loc. Isa. 8.19. Targ. vertit nonne haec via enim populo••um colentium Idolam. Vnusquisque populus ab••••dolo su•• req••irit, vivi a mortuis: the Seventy sic: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Loc. Es. 63.3.4 Targ. sic; in 〈◊〉〈◊〉 sacrificant Idolii & adol••nt aromata super lateres. 4. Qui habitant in domibus, quae edificantur de ••ulvere sepulchorum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & eum cadaveribus filiorum hominum morentur. Seventy▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  Tertult. Idola∣tria parentatio∣nis est species, cap. 12.
• * 1.9

  Hieron. in cap. 23. Ezech. Idolum autem Baal sive Bel, Assyrio••um re∣ligio est, conse∣crata a Ni••o Belis silio in ho∣norem patris.

  Idem in Hos. cap. 2. Ninus in tantam pervemt gloriam ut pa••trem suum B••∣lum referret in Deum, qui He••raicè dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & in multis prophetis, maximeque in Daniele: 〈◊〉〈◊〉 juxta Theodosionem sub Idolo Babylon•• hoc appellatur nomine, Hunc Sidonii, & Phaenices appellant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  Eusebii Chron. Chronicon A∣lexandrinum se•• Fasti siculi. Hieron. ••aulo post lecum proxi. mè citatum. Didicimus, in. quit exordium Daemonis, imo hominijs in Dae∣monem conse∣crati: Omnia enim Idola ex mortuorum er∣rore creverunt. Idem in c. 46. Isa. Quem (i. e. Baal•• Graeci Be∣lum, Latini Sa∣turnum dicunt, cujus tanta fuit apud veteres re∣ligio ut ei non solum humanas hostias ca••tivo∣rum, ignobi iumque mortali••m, sed & suo•• liberos immolarum••. Cyrillus contra Iulianum versus finem, Primus (inquit) regnavit in Assyriorum terrâ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vir superbus, & arrogans, Belus qui & primus hominum dicitur à subditis no men Deitatis accepisse; hic interpres vitio••è transfert Arbelus, & ubi mox s••qui ur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Interpres Arbeli, &c. Lactant. de sals. relig c. 23. & ult. origi∣nem Idolatrie ad Belum refert.
• * 1.11

  Dii 〈◊〉〈◊〉 de quibus Lab••o libros scripse••a••, in quibus a••ebat (verba S••rvii) esse quaedam sa∣cra quibus ani∣mae vertantur in d••os, qui ap∣pellantur anima∣les, quòd de ani∣mis sia••t.
• * 1.12

  Plutarch. de defect. Orac. in the person of Amonius the Philosopher makes two sorts of Dae∣mons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, soules separate from bodies, or such as never dwelt in bodies at all: Though both these sorts have the name of Daemons given them in common, yet are these which were the soules of men, otherwhile for distinctions sake called Heroes, (Plutarch de Plac. Philos. c. 8.) though some extend not this name in generall to all, but onely to such as are either of an inferiour ranke, or but no vices, not yet promoted to the office of Daemons; as Punies, not yet called to the barre.
• * 1.13

  Vid. Athenag. Legat. pr•• Christ in Bibliot••. Patr. p. 133.6. qui dicunt non alio modo homi∣nes conve••ire deos posse, scil. quam p••r simu∣lac••ra.
• * 1.14

  Tertul. de Idol c. 7. Artifices Idolorum Dae∣moniis corpora conf••rre.
• “ 1.15

  Vide Herod. Clio. c. 131. Per∣sas statuas non▪ erigere, quod non ut Gr••ci senti∣unt Deos ex ho∣minibus esse or∣tos; ex opinio∣ne Herod.
• * 1.16

  Nam quod po∣test inte••ligentiâ so••um ••ros••ici & comprehendi mente nec appe∣tit formam, quâ cognoscatur, nec figuram admit∣tit, ut imaginem & effigi••m. Ve••um ista om∣nia ad gra••iam mortuorum re∣seruntur: dum enim vixerunt homines, ••rant corporum com∣pagibus inclusi, Canstantin. O∣rat ad Sancto∣rum Coe••um. c. 4.
• * 1.17

  In mortuo••um Idolis Daemonia consislunt. Ter∣tul. vide de Spe¦ctac. cap 11, 12, 13. serè totum.
• * 1.18

  1 Tim. 3.11. 2 Tim. 3.3. Tit. 2.3.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.21

  Et Strom. l. 7. p 504. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Lactant. lib. 4. Instit. Divin. ait, Superstitiosi vocantur aut ii qui superstitem memoriam defunctorum ••o∣lunt, aut qui parentibus su•• superstites, celebrant ••magines eorum domi tanqua•• Deos Penates. Nam qui novos sibi ritus desumebant, ut Deorum vice mortuos honorarent, quos ex homi∣nibus in coelum receptos putabant; ••os superstitiosos voca••ant. Eos verò qui publicos & an∣tiquos Deos colerent, religiosos nomina••ant, undè Virgilius, Vana superstitio veterumque ign••ra Deorum. Martin. Lex. quem ulterius vide.
• * 1.22

  S••e Tertuli. ••••••spectac. c. 13.
• “ 1.23

  See also Apo∣cal. cap. 1. ver. 5. where Christ is named a••ter ••he seven ••pi∣rits for the like reason.
• * 1.24

  Colos. 2.19.
• * 1.25

  1 Thes. 1.9. Conversion to Christianity is described a turning from Idols to serve the true▪ and li∣ving God, and to wait for his Sonne Iesus Christ; there∣fore Ap••stasie is a returne to Idols from the living and true God and his Sonne Iesus Christ.
• * 1.26

  Apocal. 1.13.
• * 1.27

  In Saracen. Frid. Sylburg. citante Martins ••. p. 1903. Lex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.28

  Mahomet in Al∣corano inducit Deum ad se ita loquen••em: Pau∣per fuisti & di∣tavi te, Idolis servist•• & voca∣vi te: Interpres Aretae in Praefa∣tione sub finem.
• * 1.29

  Mahomet was a Paynim, nei∣circumcised as the other Ara∣bians were, nor bap••ized till he b••gun his false prophesy: when Abdalla the I••w did ••he one unto him, and Sergius the Monk confer∣red the other, vid. Purchas P••••gr.
• * 1.30

  Tertul. calls these Here∣ticks, Alterius divinitatis Hae∣retici.
• * 1.31

  Hieron. in ca. 43 Ezek. Ego hoc arbi••ror, quòd non polluat nomen Domi∣ni, nisi ille qui v••sus est no∣mini ejus cre∣dere: & ••uo∣modò tollit membra Chri∣sti, & ••acit membra mere∣tricis, qui pri∣ù•• Christo ••re∣didit; sic ill•• polluit nomen Domini, qui priùs nominis eius fidem sus∣ceperit.
• * 1.32

  Apoc. 14 4.
• * 1.33

  2 Chron. 33.
• * 1.34

  Targ. Eccles. 1.11. expounds In novissimis diebus Regis Christi.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 26.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.37

  Vide Targ. Habac. 3.17.
• b 1.38

  Vide Cyril. Hierosol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••••. p. 337. & Hieron. locum infra ci••atum.
• * 1.39

  Add here that of Christ him∣selfe, Mar. 1 15. The time is ful∣filled, and i. e kingdome of God is at ••and Hue quoque p••r••inet illu••, 1 Tim. 2.6: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.41

  Tertul. de re∣surrect. c. 24. Ambros. com∣ment▪ in hunc locum. Hieron. q 11. ad Algasi∣am. & prasat. in l. 8. comment. in ••zek. Chry∣so••l. comment. in hunc locum. Aug. lib. 19 c. 20 de Civit. Dei, sed non tam asseve∣rantèr ut caeteri Cyrillus Hiero∣sol••m 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.42

  Chald. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à Vulg. humilia∣bit. LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ire∣naeus, demino∣rabit, vol, (ut in alio exem∣plari) dehono∣rabit. Va••ab. opprimet. Iuni∣us, deprimet.
• * 1.44

  As infall••bly appeares in that long wanting Ma∣them••ticall Canon of Pto∣l••my, now of l••te bro••ght to light out of one of our Li∣braries.
• * 1.45

  Bellum. Mace∣do icum se∣cu••dum.
• a 1.46

  Ammian. Marcel. lib 26. c. 31. Horrendi tremores per omnem orbis ambitum gras∣sati sunt subitò, quales nec fa∣bulae nec veri∣di ae nob••s antiquitates exp••nunt, &c. Hieron. in vita Hilarionis.
• b 1.47

  H••c tempore velut per universum Orbem Romanum canentibus buccinis, excitae gent••s saevis••i∣mae, ••••mites sibi proximos persuliabant, Gallias, Rhetiasque, simul Alemanni po••u∣labantur; Sarmatae, Pannonias, & Quadi, Picti, Saxones, & Scoti, & Attacotti Britannos, aerumnis vexavere continuis: Thracias deripiebant praedatorii Globi Gotthoru••, &c. Ammian. ibid. cap. 10.
• c 1.48

  Hieron. epist. 3. Ante annum 400. viginti & co amplius an∣ni sunt quòd inter Constanti∣nopolin & Alpes Iulias quotidiè Romarus san∣guis effundi∣tur. Scythiam, Thrac••am, Ma∣cedoniam, Da∣ciam, Dardani∣am, Thessalo∣nicam, Achaiam, Epiro••, Dalmatiam, cunctasque Pannonias, Gothus, Sarmata, Quadus, Alanus, Hunni, Vandali, Marcomanni vastant, rapiunt, Romanus orbis ruit▪ Quid pu••as nunc animi habere Corinthios, Athenienses, Lacedaemonios, Arcadas, cunctamque Graeciam, quibus imperant Barbari?
• d 1.49

  Synesius Orat. ad Arcadium August. Quomodo enim ferre possumus partes vir••les, in nostra Republica, alienorum & externorum esse, & fortissimū Imperium concedere aliis bellicae gloriae principatum? neque enim dubitandum est sore, ut illi aliquando armis instructi ho∣minum urbanorum se Dominos esse velint. Quod priusquam eveniat, revo••and•• sunt nobis Romanorum anim••, & ita assuefaciendi, ut ipsi suo Marte vincere & possint & velint▪ ne•• omnino societatem cum Barbaris incant, sed eos omnes despiciant, om∣nique loco funditùs pell••nt. Primùm igitur Magistratu ejiciantur, & procul à Cu∣riae honoribus arceantur, quibus per suminum dedecus ea obvenerunt, quae diu apud Romanos habita sunt, & reipsa fuerunt apud eos honestissima: Nam & Deam The∣midem, quae Senatui, & Bellon••m, quae Exercit••i praesidet, obvelare se arbi••ror, cùm cernant hominem penulâ scorteâ indutum ducem esse chlamydatorium, & villosam penulam exuentem, togam sumere, & de summa rerum cum Romano Magistratu consulere, propè ipsum consulem sedentem, longè post eum sedentibus iis, quibus honos ille jure optimo debebatur. Paulo post. Apud nos Exercitus magni sunt, no∣strisque servis Scythis sanguinae conjuncti, qui nescio quo infoelici fato in Roma∣num Imperium irruerunt, illi suos duces habent magnae authoritatis viros non solùm apud eos ipsos, sed etiam apud nos, quod malum nostra dedit socordia nobis. Paulo post de Theodosio. Ille supplicantes (scil. Gothos) erexit, & belli socios ascivit, & civitate donavit, & omnium bonorum par••icipes fecit, & partem Romani agri iis attribuit; At ••lli quod pater tuus mit••m se iis praebuit, nos in hun•• usque di∣em derident, sed id prius fecerat Valens, Anno 374.—(Vide Socratem lib. 4. cap. 27.)—De quo sic Paulus Diaconus Histor. Miscell. lib. 12. cap. 14. Hunnos, Gothi, transito Danubio, fugientes, à Valente sine ulla faederis pactione suscepti sunt, ••ri∣buens eis terras Thraciarum ad habitandum, arbitratus praepar•• u••solatium ab eis habere contra omnes barbaros; hâc pro re Milites de coe••ero negligebat, & eos qui dudum contra hostes ••laboraverant, Imperator despiciebat, &c.—Hoc ergo ••uit initium, ut in illo tempore Romana Re••publica calamitatibus subdere••ur. Bar∣b••ri nam••ue c••m Thracias tenuissent, licenter Romanorun va••tabant pro∣••inc••••s, &c.
• * 1.50

  Paulus Dia∣conus His. Misc. prout ex c••dice Palatino edidit Ianus Gruterus. Quatuordecim interim dies securâ & liberâ direptio∣ne omnibus opibus suis & miraculis Roma vacua•••• est. In quibus erant Ecclesiastica 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tota ex auro & lapidibus pretiosis ornata, & vasa Hebrai••a quae Titus V••spa∣siani filius post captivitatem Hierosolymitarum Romam detulerat; multaque millia captivorum. —Cum Regina Eudoxia quae Gensericum ad hoc sacinus invitaverat, duabusque ejus filiabus, Carthaginem abducta sunt.
• * 1.51

  S••lona ••or∣na••des, quem vide c••m Paulo Dia••ono.
• * 1.52

  Vide Can. 9. Concil La••di∣cen. 3 an. ••64. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.53

  Cyril. Hieros. Catech. 6. ex∣pounds his of John to meane Simon Magiss.
• * 1.54

  An. 57. §. 189. Ann. 72. §. 26. Ann 82. §. 3.
• * 1.55

  Mat. 24. Mar. 13 Luke 21. Dan 9.24.
• * 1.56

  So Targum, On••kel••s and Iona∣than both ren∣der it expresly Deut: 28.36.64. allo c. 4.28. n••c∣n••n Targum Io∣nathan, Ier. 16.13. 1 Sam. 26.19. that is in all the places fore∣cited.
• * 1.57

  2 Sam. 7.23. God is said to have redeem∣ed Israel from Egypt, from the nations & their gods. See Tremel. who turnes it more to our purpose
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.59

  See the ora∣tion o•• Licin••us to his Souldi∣ers, Euseb. de v••ta Constant. lib. 2. c. 5.
• b 1.60

  Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Altar ••e there speakes of in his defence was inscribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which God (saith he) I preach unto you.
• c 1.61

  Ro••a cum penè omnibus dominaretur gentibus, om∣nium gentium serviebat erro∣rib••s, & mag∣nam sibi vide∣batur assumpsis∣se Religionem, quia nullam respuebat falsi∣tatem, Leo mag. in Ser. 1. in nat. Apo. Pet. & Paul Hic confutandi Daemonumcul∣tus, hîc omni∣um sacrificio∣••um impietas destruenda, ubi diligentisimâ superstitione habeatur col∣lectū quicquid usquam fuerat variis erroribus instructū. Id. ib.
• d 1.62

  See this use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ezra 1.5. Vulg. & Angl. with Lev. 16.21. Vulg. & LXX. Num. 9.15. LXX. Ibid. cap. 33.2. LXX. cap. 32.33 LXX. Vulg. cum. Angl.
• e 1.63

  viz. ver. 42 of this cha. o∣ver 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and ver. 3. of the next chap∣ter over 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where it is im∣possible it should distin∣guish, and so elsewhere.
• * 1.64

  Some render it not of, but is his Annointed or Messiah, that is, Messiah is Mahoz Ieshu∣eth.
• * 1.65

  See the notice hereòf at that time taken by the Iewes 1 Mac. 8 à prin∣cipio adver. 13. inclusivè.
• * 1.66

  But Constanti∣nus Morossa the Greek Histo••i∣an inveighing against Leo ••∣saurus for de∣molishing ima∣ges, cals them, turres atque munit••ones reli∣gios••cultus.