Paganisme and papisme parallel'd and set forth in a sermon at the Temple-Church, vpon the feast day of All-Saints. 1623. By Thomas Ailesbury student of diuinitie.

PAGANISME AND PAPISME PARALLEL'D.

1. COR. 10. 19, 20.

What say I then? that the Idol is any thing? Or that which is offered in sacrifice to Idols is any thing? But I say, the thing which the Gentiles sacrifice, they sacrifice to Deuils, and not to God: and I would not that you should haue fellowship with deuils.

WHen the Apostle Lectured at Athens, the In∣scription of an Altar was his Theame; the saying of a Poet was his explication. The Altar was sacred vnto the vnknowne God, whose influence to all his Creatures was made knowne by the Poet; In him we liue, moue, and haue our being.

As God is the Efficient, so is he the finall cause to all his Creatures, not the least worke that passed his hands, but he stampt perfection vpon it, yet that perfection is finite, and limited, as hauing a being after a not-being, and a ne∣cessity of ceasing to be, if the hand be withdrawne where∣with it is supported, Perfectio ordinis is communicated to the Creatures, but perfectio Essentiae resideth in the Al∣mighty,

and of that the Creature falling infinitely short, doth aspire & reflect vpon the infinitely perfect Creator.

The issuing of the Creatures from the Creator, is like to a right line drawne out in length which of all other is the weakest, neither can it be strengthened but by redoub∣ling, and so becommeth in a manner Circular. The crea∣ture feares to remoue too farre from the Creator: there∣fore lookes backe, and makes haste to returne to that first being, for whose sake they are, and haue beene created; Man especially like Noahs Doue finds no resting but in this Arke, doth center his restlesse motions vpon nothing but the Almighties fruition. And thus by nature directed to the high Deity of Heauen, doth prescribe to himselfe a meane called Religion, to winne the fauour of that high perfection: That speech of Tully prescribes against all A∣theists, There is no Nation so barbarous but takes notice of heauens Ruler. The Indigitamenta stored with diuers Dei∣ties proclaime the Gentiles to bee no Atheists, yet their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 error in the erection of many, sheweth their Religion to be waste. Deum vnum non vnice colunt, branching out this one God into diuers fragments of Religious Deities.

Inexplicable I suppose is that which the Apostle rela∣teth of the religious knowledge and practice of the Gen∣tiles,* 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they were not ignorant of that which may be knowne of God. And the reason thereof was a celestiall illumination. God hath manifested it vnto them. For without a supernall Reuelation they could not vn∣derstand the Idiom of the Creatures when they spake of a Deity▪ And Saint Augustine traceth in their writings some footsteps of the sacred Trinitie; though with iudi∣cious* 1.2 Viues, Loquntos eos, potius quam intellexisse existimo, I suppose that high subiect to transcend humane capacity.* 1.3 And for their practice, The Gentiles doe the workes of the

Law written in their hearts. For I demand how they did those workes. If as Gentiles, 'tis Pelagianisme; and if as Christians, why doth the Apostle say by nature? I bury old Clemens, who in 7^o 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 teacheth that sauing knowledge was couched in Philosophy, or else let the great Casaubon candidly interpret him; That so Explicit a knowledge of our Sauiour before the Incarnation, was not so necessarily required, as since his manifestation in the flesh.

Thus we see Religion inserted by Nature, yet without Grace but an aberration; Eadem spectamus astra, Coelum nobis commune est, idem nos involuit mundus; (as he spake in Ambrose) we all stand vpon the same earth, vnder one coelestiall Roofe imbroidered with Starres; Our desires tend to the same heauen, yet wee seeke not to mount by the same Ladder; to the Gentiles, Iewes, and Christians heauen is the Goale, though the race be diuers. The Apo∣stle censureth Gentilisme to be deuilish; Iudaisme, Super∣stitious; but Christianitie Deuotion: this truth to be im∣braced, those Deuiations to be shunned; What say I then that the Idol is any thing, &c. Therefore I would not you should haue fellowship with Deuils.

* 1.4 The Apostle returneth to his dispute begunne Chap. 8. concerning things sacrificed to Idols, wherof those Chri∣stians that did participate, were a racke and Scandall to their consciences, that out of tendernesse refused to eate of the Idol-sacrifices: here both their reasons are produ∣ced: First, for those which abstained, in regard of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which dependeth betwixt the Religion, and the meats set apart to those Religious obseruances, that they could not touch the Idol-Hosts without contracting pol∣lution from the profane Religion; for euery sacrifice con∣fines the suppliant to that excellency which thereby is ce∣lebrated; The bread which we breake, is it not the Commu∣nion

of Christs body? And are not they which eate of the sa∣crifices, partakers of the Altar? So that by Antithesis, as sanctitie doth streame from the seruice of the God of hea∣uen, must corruption be traduced from the Altar of an In∣fernall Idol: therefore they abstained.

Other Christians wel knowing an Idoll to be nothing, and by consequence of no power to infect, did eate of the meat taken from the profane Altars, because the earth was the Lords, & the fulnes therof. The Apostle grants this foun∣dation to be true. What say I then, that an Idol is any thing? but sheweth that they built stubble thereupon, because in so eating they gaue offence, and withall addeth, Though the Idol be nothing to pollute Gods Creatures; yet the end and intent of the Sacrificers was impious, and there∣fore might well defile the associates; and enioynes a for∣bearing for perill of Idolatry. I would not that you should haue fellowship with deuils.

Aquinas deriues this Text another way. That S. Paul did thus determine, in respect of those that were without. The blind Gentiles thought all meats vnclean, vnles con∣secrated at the Altar, by the touch whereof the superstiti∣ous Iewes thought them defiled; both false: for an Idol being nothing, had neither vertue to sanctifie, nor power to pollute any of Gods Creatures. Thus you see the Text ingulphed in difficulties, yet with Gods grace, and your fauour, I despaire not to fadome the depth thereof.

The Subiect whereof is Gentile Theology: it begins in an Idol, and ends in Deuils, the true obiect, and intent of Pa∣ganisme: the one Idolatrous, the other Deuilish: And it separates it selfe into two parts; the Obiect, and the Sub∣iect. The Obiect about which, was an Idol: the Subiect in which, were the Aeditui, or Idol-Sacrificers: vpon both of which lyeth the Apostolicall Censure, that the Idoll, and the Sacrifice is nothing; but the Sacrificers, and their in∣tent

is deuillish, then is the question vmpierd in this com∣passionate Conclusion, I would not you should haue fellow∣ship with Deuils. And the former of these shall I consider; 1. Absolutely, the Idol, and the Sacrifice; 2, with relation to the Apostolicall Censure, that they are nothing.

In the later, of the Sacrificers, I shall take these steppes. 1. Their Adoration of false gods, Damonijs immolant, they sacrifice to Deuils: 2, the dereliction of the True God, and not vnto God: and so shut-vp in the Apostles Conclusion: I would not you should, &c.

* 1.5 Though the Gentiles at Natures schoole had learnt to pacific God with Religion; yet when they expected not further instructions from heauen, they became vaine in* 1.6 their thoughts and changed the glory of the incorruptible God, into an image made like corruptible man.

The Easterne Sages had two Guides to conduct to Christ, humane wisedome, they were wisemen: and hea∣uens direction, a Starre chalked out their way to Bethle∣hem; which no sooner dispeared, but put them to seeke their way. God will be serued according to his owne di∣rections. The Heathen would doe him homage, but after their owne humour; and pourtrait out his Deity by an earthly Idol. A mispreson of the High God first occasio∣ned Idols. And when Religion was cut-out according to the rules of flesh and blood, there was no God thought on, except the eye could witnesse it. The Lord when hee gaue the Law in the Mount, appeared in no shape, lest man thereby should take a patterne to delineate his I∣mage. It was vncouth in Israel (such was their breeding in Egypt) to adore an vnseene God▪ therefore they be∣came suitors to Aaron for an Instauration of the Egyptian gods, Make vs gods that may goe before vs. When Man became vaine in his thoughts, Idols were not erected till then, and then they were.

And these Idols were of two sorts. 1. Either the repre∣sentations of false gods: 2, or false representations of the true. The first time that we meet with Idols in the Scrip∣ture* 1.7 we finde them in Labans Family, Rahel thought her fathers Teraphim a faire portion for her Iacob. And ▪tis cleare, those Images were his Gods, for hee accuseth his Daughter of Sacriledge, Why hast thou stolne my gods?

* 1.8 The Heathen to continue the memory of their decea∣sed Worthies, erected Columnas, & Simulacra to out∣face the Iniquitie of after-times, that obliterate and in∣tombe all things in the graue of obliuion. And at those Statues did they performe their Anniuersarie Deuotions with such Solemnitie, that the vulgar conceiued them to be more then men. Who had read in the Roman Annals the Iusta, and exequies sacred to the honour of Germani∣cus, celebrated Saliari Carmine with an Hymne (if Lypsius say true) appropriated to the Gods, his Sedes curules, and Effegies erected in the Capitall, would not (if an high illu∣mination should not checke him) register him in his thoughts for a god; to this purpose their most ancient Columnes, and Altars were consecrated, and bore this inscription Diis Manibus; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is deriued saith* 1.9 Diophantus of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is a Species of griefe; and a late Criticke remembers vs of the like in the Hebrew Dia∣lect, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both griefe, and Idols: And though the Gentiles are not ignorant, that their owne Apollodorus hath described the liues, recorded the deaths, and pointed at the very Sepulchres of their gods, yet their Commemoratiue Statues haue gained such credit in the brests of the Vulgar, that their thoughts haue inrolled them in heauen; whom they know to bee putrified in earth. These Idols are representations of false gods.

Secondly, the Pagans erected false Images of the True God. This the Apostle toucheth, The Gentiles, did not

change God into Man, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into the likenesse of Man. And how euer the wiser Heathen were caried a∣way with the Streames of the furious Vulgar, it is mani∣fest, they reputed those Idols, but as Symbols of that high Deity they comprehended not. The Israelites infected with the Egyptian aire, and imbrued with Idolatry, learnt no more but to erect Calues in memory of the great God. They could not on the sudden fall off from the Lord, so lately catechized with his wonders, but thought to set vp Calues to his honour: So runnes the Tenor of Aarons Proclamation: To morrow shall bee a Feast to Iehouah: being wiser then the Vulgar Idolatrous; but as Idolatrous as the wiser Heathen, to serue God be∣fore an Idoll.

The Papall Rome at this day out-bids the Pagan for Idols of this sort, and scornes the old City should exceed the new in Pluralitie of Images. She hath forged Images to Saints, to Christ, and dares appeare by her Champion Cardinall Bellarmine, (though timorously I confesse) in defence of those Images, that limme out the Sacred Tri∣nitie. Impudent man to make any comparison of God, whereas the Prophet demandeth in his name, To whom will yee compare me? The Lord did reserue himselfe in the Mount that he might not occasion Idolatry, and slacken the reines of that spirituall concupiscence. S. Augustine lib. 4. de Ciuit. Dei, cap. 31. relateth out of Varro, that the ancient Romans for an hundred and seuenty yeares, A. V. C. had no Idol in their Capitall, which custome had it still continued Castiùs Dij obseruarentur, our deuotions had beene celebrated with greater Chastitie, prudenter existimans saith that indicious Father, Deospossein simu∣lacrorum stoliditate contemni, That the Deity would grow into contempt, if figured by an Idol: Thus much for the first branch, the Idol. Remoue your attention to the

Idol-sacrifice: which is the next in order.

* 1.10 I omit their Hymns, Inuocations, &c. wherein con∣sisted their profane seruice, though as grosse as their Idols. No Gods would downe with the Heathen, but those be∣fore their eyes; no supplications could pierce the clouds, and haue the hearing, except they speake out. Cry aloud, said Elias, in a holy derision to the Priests of Baal, which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is perstringed by our Sauiour: Vse no vaine repe∣titions as the Heathen, who thinke to be heard for their much babling.

As Nature did prompt Religion, so hath she taught to solemnize it with Sacrifice. The first paire of Brethren Cain and Abel though not both good; yet both were sa∣crificers,* 1.11 V••er{que} conscientiae suae magisterio, by intimation from the Conscience. And seeing all blessings streame downe from heauen to vs, 'tis most reasonable to reflect vpon God the fountaine by sacrifice: And as the beames of his blessings fall, such is the reflection. Good Iacob had* 1.12 for his share in his fathers blessing, the dew of Heauen, and the fatnesse of the earth. Profane Esau, the fatnesse of the earth, and the dew of Heauen: Vide structuram benedictio∣nis, saith Chrysostome: Marke how these blessings were compacted, Iacob had the dew of heauen seconded with the fatnes of the earth, which in Esaus blessing is post-po∣sed. And such is the returne, Abel immolates with a free heart, Cain with murmuring: therefore respexit Do∣minus ad Abel & eius munera; the Lord loued the fruit for the tree that bare them.

The Church of Rome hath made bold to turne ouer all the rest of Gods worship to the Saints his seruants, but hath reserued sacrifice to the Highest; and did neuer as yet make a breach thereupon, lest the Heathen should whis∣per in their eares, and tell them that sacrifice is an Embleme of a Deity. The men of Lystra no sooner supposed Paul,

and Barnabas to bee Gods, but Iupiters Priests shall wel∣come them with sacrifice. And with this solemnitie was the God of Heauen truely honoured, till all Sacrifices de∣termined in that great one of our Sauior vpon the Crosse.

Superstition is the Canker of Religion, and as Religion is not faith, but a protestation thereof: so Superstition is not, but a protestation of Infidelitie; Religion scarce euer existed without this bane, and hath no sooner seized vpon a heart, but Superstition knocketh at the doore, and calls for admittance. The Holy Ghost hath left it doubtfull, Gen. 4. Com. 20. If men did call, or profane in calling on the Name of the Lord; the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will beare both significations. And whether reading is to bee imbraced, they beganne to call, or profane in calling, let our Criticks see that.

The Gentile-Theologie was three-fold. 1, Physicalis: 2, Fabularis. 3, and Ciuilis: The first was read in schooles, and that had in it some notions of the True God: the se∣cond was represented on Theaters, the Seges and matter of Poetry: the third had religious adoration in the Tem∣ples; which Adoration was two-fold, internall, and ex∣ternall. The first was the act of sacrificing prescribed by nature: the second the manner of the sacrifices indicted by man. And hence it came to passe, that as all Nations a∣greed in Sacrifice, so did they dissent in the manner; an Oxe was sacred to Osyris, an Eagle vnto Iupiter, a Porket to Ceres, the Phoenix to Apollo, a Peacock to Iuno, &c.

I conceale their Groues, high-places, and costly appara∣tus, of which the Scripture is full, all dedicated to Idol-deuotion. The fury of their Priests, neither in sparing themselues from lancing, & scourging; nor their children from sending them vp in smoake, to those hellish Deities.

Tantum Religio potuit suadere malorum.

Better it were to liue as beasts, Quā Deos tam impios, pro∣fanos,

& sanguinarios colere; then to prostrate themselues as Vassals to such blood-sucking Gods. Know you Hea∣then, that the God of mercy delights not in effusion of blood. Is it possible that murder should become piety? or can you not be faithfull, except you be vnnaturall? I will not load your patience further with their trifles, and had here stepped to the third part, had not Rome called me to a consideration of her Helen the sacrifice of the Masse; neither is it strange, that in this Text to finde a shelter, which may be reduced to no other head then Idols, and their Sacrifices. We enuy not Bellarmine this proofe, but smile to see the Popish Masse warranted from Pagan I do∣latry. It was for want of better furniture, when he implo∣red aide of this place.

—Vos mihi manes Esteboni, Quoniam superis aversa voluntas.

The Iesuite will fetch his doctrine from Hell, if Hea∣uen oppose it.

The blessed Sacrament of the Eucharist wee deny not to be a Sacrifice, but onely Commemoratiue, with the Ma∣ster of the Sentences. And say with Cyprian, Christ is offered, Iugiter in mysterium, semclin pretium; dayly in a mystery, once in price and propitiation for our sinnes. And we take that ample confession which the Cardinall giues vs. Saint Thomas and the Schoolemen, were so intent on the bloody sacrifice of the Crosse, that they seldome men∣tioned that propitiatory one in the Masse, but relatiuely as it reflected on the other; but wee disauow that abo∣mination which defeateth the merits of our Saui∣ours passion; and disanulleth the benefit of our Re∣demption.

Thus farre goe the Idol, and the sacrifice, both

which the Apostle censureth for naught, that's the third thing. Mistake me not, that I say an Idol is any thing; for wee know that an Idol is nothing, and that in three respects.

First, because of no forme, their Images were ima∣ginations of their owne fancie, their pictures Chymae∣ra's, and had no ground in Nature. The Rabbins say, that Dagon the great tutelary Idol of the Philistims, bore in shape halfe a Fish, and halfe a Man. So God gaue the matter, but folly inuented the forme. A Similitude is rei existentis, the likenesse of a thing that is, an Idol is non entis, that resembleth nothing: both prohibited in the Decalogue; Thou shalt not make to thy selfe any grauen I∣mage, nor the likenesse of any thing.

Secondly, the Schoolemen obserue in an Idol, a two∣fold composition. First, formae artis ad materiam. Se∣condly; Diuinitatis ad artificium. The first is the ex∣ternall shape of the materials; the second is the fiction of a Deity to that Idol. In the former sense an Idol is som∣thing; in the later it is nothing.

Thirdly, nothing in the Gentiles estimate; for though they yeelded to the vulgar in practise; yet the learned attributed small Deity to them, else how durst Lucian flout at their religious obseruances, Quae Religio dicenda est? (saith Lactantius,) quae adoratur in templis, illudi∣tur in Theatris? What Religion may that bee which is a∣dored in the Temples, and flouted at in Theaters? The Principles in Paganisme are by themselues mutually de∣stroyed: How could Iupiter be hominum sator at{que} Deo∣rum, that had Saturne to his father? Also their Gods were not onely conspicuous for their Vertues, but infamous for their Vices. Iupiter was an Adulterer; Mercury, a thiefe; Venus a wanton; Quirinus a murderer; Flora a Curtizan. Now, quis est tam excors, qui hunc in coelo reg∣nare * 1.13

putet, qui ne in terra quidem debuit? What folly is it to admit them for Rulers in Heauen, who are not wor∣thy to liue vpon this earth? And the practice of their Re∣ligion was as vicious; the same Lactantius relateth of the Lacedemonians, the deuouter Heathen, who vpon a foule occasion (which modesty silenceth) dedicated an Altar to Armata Venus. Holy Scripture doth intimate the foule practice of the Moabites to Baal-Peor (which was Idolum turpitudinis; so Origen: or Priapus, as Hierome supposeth) and that Israel was conspurcated by being their Associates* 1.14 who committed whoredome with the Daughters of Moab, and coupled himselfe to Baal-Peor. Some gods found deuo∣tion, ne noceant, that they might not bee preiudiciall to them; of which sort were Rhamnusia, Rubigo, Febris, Tem∣pestas, and mala Fortuna, all which found entertainment in Pagan-Rome. Yet euery trifle was recorded for a God. Gluttony is Idolatry saith the Apostle; and the Heathen did practise it in adoring the very Ouen. Quis non rideat Fornacem Deam? saith Lactantius. But who may ab∣staine from laughter to heare of Deamuta? stiled Lara, and Larunda, Quid praestare colenti potest, quae loqui non po∣test? Besotted Heathen, thus to put themselues vnder the protection of a dumbe Goddesse; hath she a hand to protect, that wants a tongue for direction? Add hereunto the ab∣stract Vertues and Vices, which with them found Altar∣roome: Hence were those Fana erected to Victoria, Contumelia, and Impudentia. Physicke made Aesculapius 2 God; and Valour, Mars another; euery Art deifying the Inuentor, as if such honour were due to euery Inuention. Nonne Milites, & Medici egregii declarant ipsos Deos non esse Deos? saith Cyril vnto Iulian. Men on earth dare contend with the gods in heauen for excellency in Phy∣sicke, and warfare, which shew your gods to be no gods: yea, they haue not onely made gods of eminent men; but

of the basest Creatures, as Allium, Cepe, &c. perstringed by him in Statius.

Vilia cur magnos aequent animalia Diuos?

By all which it appeareth, there was no daintinesse in the Gentile Religion: that they reputed their gods to bee trifles, and Idols nothing.

Here must I vindicate our Diuines from the Calumnies of the Iesuite; who for affirming the Gentiles not to reckon of their Idols as gods; but to adore them in an Idol, are fals∣ly charged with lying by the Cardinall. Indeed this tou∣cheth the quicke, and remoueth all differences betwixt popish Images, and Pagan Idols. Holy Augustine in Psalm. 96. brings in the popish Pagan obiection; We adore not the Idol, said the Heathen, but the inuisible Numen there present; yet Idola non colunt, sed colunt Daemonia; (saith the Father) you worship not Idols, yet Deuils. And so am I transported to the second generall branch of my Text: viz. the Sacrificers and their intention. But that which the Gentiles sacrifice, they sacrifice to Deuils.

The second Part.

THe Idolatry confisted not in the Sacrifice, and Idol, but in the deordinate intent of the Sacrificers. The Will is the subiect and foundation of Iustice, or sinne; and as it euer tendeth to the end, so from thence it traduceth either good, or euill. Moses numbred the people with thankes; Dauid with heauens displeasure. The act offen∣deth not, but the mis affection. Indifferent actions receiue their life or bane from the intention of the agent. S. Au∣gustine obserueth, that Zachary the Priest, and the blessed Virgin questioned alike of the like subiect; How shall I know this? said the Priest. How shall this bee? replyed the Virgin. Si verba attendamus, haud ambo crediderunt: the words in both gaue the like sound: Sed Deus potest & corda

interrogare; they streamed not from the same fountaine: Mistrust of the fact had seized vpon the heart of the Priest, whereas the blessed Virgin beleeues the fact, but desireth a further resolution of the manner: the end is the touchstone of our doings; the intention qualifieth, and interprets them. The Patriarks before the Law offered sacrifice, as did the Gentiles; the practicke Religion was alike, but the scope was diuers; they directed their sacri∣fice to the True God: these to deuils.

Sinne is a priuation; but euery priuation is not meerely a non ens: yea Aquinas disputeth, if sinne may be said to be a habite: and resolueth, that it may; like sicknesse where there is a priuation of health, and an euill disposition of the humors; so in sinne there is a want of Rectitude, and an inordinate disposition of the affections to euill. Bee it then, that the Idol and Sacrifice be a priuation, yet the in∣tent of the Gentiles was set vpon Idolatry, in doing deuo∣tion vnto deuils.

First, they did sacrifice to Deuils: for what else were all their Heathen Deities, but deuils, with change of appellati∣ons; the slynesse of the euil Spirit, deluding those misera∣ble Clients.

There are two opinions of the Gentiles. First, of Hermes Trismegistus, that the Idols were as bodies, & the Demons as soules to informe them: the reason of this coniecture was, because the Deuils did confine themselues to particu∣lar Statues, as at Delphos, &c. The god of Eckron was vp in Ahaziahs time, which made him send Ambassadors to consult with that Idol-Baalzebub (whom the learned con∣iecture to be Iupiter Belas) either for cure, or for intelli∣gence; that King was the first that brought his Oracle in request, or that paid him the tribute of deuotion. But vp∣on the apparition of our Lord in the flesh, they were for∣ced from their Altars, & dispossessed of those habitations.

The second is of Plato and the Academicks, who as S. Augustine mentioneth, l. s. de Ciuit. Dei, c. 14. ranked his gods into three squadrons, Deos, Damones, and Heroas, and assigned them three places to reside in; Heauen, the aire, and earth. And those Demons he fained to be made vp of a middle nature betwixt the Gods, and men, and describes them to be animalia, in animo passiua, mente rationalia, corpore aëria, & tempore aeterna; and so makes them share of euery essence; as liuing creatures, common to beasts; as indowed with vnderstanding, and subiect to passion, like vnto men; as immortall, resembling his gods; but as con∣sisting of an aeriall body, proper to themselues.

And as the same Father witnesseth, cap. 18. hee placed them as Mediators, betwixt the greater gods and mankind, vt ad Deos perferant preces hominum, to conuey the prayers of men to the gods, and to giue answers to them againe. Rome, see from whence thy doctrine of Saints mediation is traduced. First, hatched in the Schoole of Paganisme; next, set on foot by thy Disciples. But, O multum dolenda necessitas, & detestanda vanitas, ne sit va∣na Diuinitas, as the B. Father bursteth out in cap. 21. We detest the vanity of that doctrine, which makes a vaine Diuinity. How euer the Heathen agreed in their deuoti∣on. They sacrificed not to the True God. So goeth the Text. They sacrificed to Deuils, and not vnto God.

Which words are an Hebraisme, like that of the Pro∣phet to Ezekiah: Thou shalt dye, and not line. And a refle∣ction of that in Moses prayer, Deut. 32. Com. 17. Yet in adoring deuils, by consequent they lost the Almighty, The God of Heauen is then neglected, and bid stand a∣side, when the heart shall but complement with an Infer∣nall Riuall.

But this consequent sheweth that Religion admits of no Ambi dexters, and halters betwixt two opinions. Our

God is iealous, and disdaines a Riuall in his seruice, and taketh the erection of another God, an affront vnto his Maiesty. Dagon shall fall at the presence of the Arke. Illi soli seruies, replyed our Sauiour to the Deuill, when hee was a suiter to be worshipfull, wee may not retaine two Masters, nor weare any other Liuery besides our Gods. In vaine was that plea of Symachus in Ambrose, that God is infinite; therefore may all wayes of worship bee per∣mitted: for vno itinere non potest perveniri ad tam grande secretum, there may be more wayes to that great mystery then one. But as Christ is the Life, so is he the Way; Na∣dab and Abihu were turned into ashes, for offering strange fire before the Lord. Man may not prescribe a law to the Almighty, but expect it from him.

I will destroy those that sweare by God and Melchom, saith the Prophet Zephan. 1. 4▪ Heare this, ye Atheists, that haue the Art to comply and keepe-in with all religions; yet not so touched with any, but can put it off vpon occasion. Ir∣resolute men that dare laugh God in the face, and deeme it weakenesse to beleeue, wisedome to professe, any Re∣ligion.

All Morall vertues are comprised in an vniuersall Iu∣stice, and all religious Theology shuts-vp in one Verity: and that solid and entire truth, admitteth no rupture. As he that breaketh one precept, is guilty of all: so the letting in of one heresie euerteth the whole truth. Iustly there∣fore doth the Apostle cut off all association with Idola∣ters. I would not that you should haue fellowship with Deuils.

Hitherto my discourse hath been Senticetum: I need no other Apology to the same, then that the Apostle premi∣seth: Sapicntibus loquor, &c. I speake to those that are wise, Iudge ye what I say. And shall close with the Apostles conclusion, I would not, &c.

The Conclusion.

There is a three-fold society with Deuils. First, spiritu∣all; [ 1] when we haue no fellowship with the vnfruitfull works of darknesse. So Christ tels the Iewes, Ioh. 8. when they conspired with Satan to act the workes of darknesse, You are of your father the Deuill. And in that eruption of the Prodigall sonne from his Father: he claue to a man of that Country. The second is penall, in that fearfull sentence to [ 2] passe vpon the wicked; Goeyecursed, &c. With the Deuill and his Angels.

The third sacramentall, and here intended which is [ 3] combined by the practise of a hellish Religion. No bonds to those which Religion knits: Forgine the trespasse of the seruants of thy fathers God, said the Patriarks to their bro∣ther Ioseph. What a Petition for pardon was that? They say not, the sonnes of thy father; but the seruants of thy fa∣thers God. How much stronger are the cords of Religion, then those of nature, which in it self is a formal difference from Atheists. Christus patri omnes Gentes in crucis titulo* 1.15 dedicauit; Christianitie dedicates her Professors to hea∣uen; whereas Idolatry chaines hers with Deuils.

It carieth with it a speciall Emphasis, that Israel coupled himselfe with Baal-Peor: this wicked flesh courteth no∣thing so much, as this spirituall fornication; Procliuis est* 1.16 malorum imitatio, est quorum virtutes assequi nequeas, cito imitaris vitia: Our nature is like Iett, which omitting gold, and siluer, & such precious obiects, licks vp nothing but straw, and dust. Infidelitie spreads her pleasing nets to inchant, Christianity makes shew of nothing but the Crosse. Truth is solid, and hates all superficiall glosses; whereas Error is crafty, and with her painted delusions, oft-times robs Truth of probability. The Iezabel of Rome sets out her selfe to sale in a most tempting fashion, whereas the Spouse of Christ comes forth clad in the

Robes of modestie; I am blacke, but comely; Negra foris, formosa intus, ••igra vestro, formosa divine, Ange∣lico{que} conspectu; saith mellifluous Bernard.

'Tis not safe to insist vpon the borders of euils. Dinah in curiositie went out to see the maids of that Countrey: Otiose spectat, sed non Otiose spectatur; farre was it from her to thinke that such curiositie should forfeit her Cha∣stitie, and that shut vp in so fearfull a Tragedy. Our Gran∣dam Eue exprest more then an inclination to fall, in that shee presumed to hold chat with the Serpent. Peter the Champion of our Lord (whose sword was out in his Ma∣sters quarrell) is so infected with the aire of the High Priests Hall, that he throwes downe his Liuery, and there denies him; and as he warmed at the fire, so did he coole in deuotion to his Master.

But most dangerous it is to come within the smell of false Religion. Tertullian in his booke de Corona Militis, cuts off all appearance of fellowship with Idolatry, in not permitting Christian souldiers to weare a Laurell, be∣cause the Heathen Victims were encircled with such gar∣lands. The Apostle (saith he) magnū divortium mandat ab Idololatria, inioynes a diuorcement from Idolatry. And Saint Iohn, fly from Idols, not from Idolatry, but Idols that* 1.17 may occasion it; etiam Draco terrenus de longinquo non minus spiritu absorbet alites: The Babylonian Dragon will* 1.18 infect with his breath afarre off. Non necesse habes aurum in luto quaerere, saith Hieroms, No need to rake the dung∣for gold. Will any except mad-men, runne into a house infected to rifle for a rich suit? or dip his hand into a fiery Crucible to pull out gold? or hazard his foule for ac∣quaintance with all Religions? and damne himselfe in a vaine curiositie? How many for all this dare breathe in Italianated aire, and touch the very pomell of the Chaire of pestilence. Hee that will be safe from the act of euill,

must wisely preuent the occasions.

Some indeed by a spirituall Antiperistasis haue thriued in Religion, by being inuironed with heresie, and infide∣litie; but these men are presidents for wonder more then imitation; and their paths are not for ordinary treadings. Will any aduenture vpon the mercy of Lyons, because Daniel in the den found a guard? or commit himselfe to a flaming furnace, because the three children escaped scorching? 'Tis mercy aboue expectation, to deliuer that man, who willingly casts himselfe into the mouth of a temptation.

Let vs therefore be fearfull to blend Religion and he∣resie together. The Iewes might not plow with an Oxe and an Asse in the same yoake. The Church of Galatia might not indure the copartnership of the Iewish Cere∣monies, the fulnesse of time was their diminution. If Mo∣ses & Christ might not stand together, much lesse Christ and Belial; the Lords Table, and the Altar of Deuils. Let vs be vnited with our selues, and bequeath oppositions to Rome: Pray for the peace of Ierusalem, O let them prosper that loue her. Follow after peace (O Israelites of God) and make not the enemy happy with your ciuill dissentions; our discord is their musicke; and our ruine would bee their glory: learne to defie Rome, and Hell. Come not within the pale or sent of her Idolatry. And be euer zea∣lous for that Religion, whereof Truth is the Circumfe∣rence, and Christ Iesus the Center; that you may liue in his truth, dye in his fauour, and reigne with him in his glory; which God grant, &c.

FINIS.

Notes

• * 1.1

  Rom. 1. 19.
• * 1.2

  De Ciui••. Dei 10▪ 23.
• * 1.3

  Rom▪ 2▪ 15.
• * 1.4

  The ocea∣sion.
• * 1.5

  First, the Idoll.
• * 1.6

  Rom.▪ 1. 23
• * 1.7

  Gen. 31. 19.
• * 1.8

  Idols of the first sort.
• * 1.9

  In Fulgentii Mythologis.
• * 1.10

  Sacrifices
• * 1.11

  Chrysost.
• * 1.12

  Gen. 27. 28. 39.
• * 1.13

  Lactantius.
• * 1.14

  Numb. 25. 3.
• * 1.15

  Hieron.
• * 1.16

  Hieron.
• * 1.17

  Tertullian.
• * 1.18

  ••rom.