The works of the pious and profoundly-learned Joseph Mede, B.D., sometime fellow of Christ's Colledge in Cambridge

A Treatise on 1 Timothy Chap. 4. Verse 1, 2, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Which I conceive may be thus Translated, Howbeit the Spirit speaketh expresly, That in the latter times some shall revolt from the Faith, attending to erroneous Spirits and* 1.1 Doctrines of Daemons, Through the hypocrisie of Liars, having seared consciences. Forbidding to marry, and commanding to abstain from meats, &c.

CHAP. I.

The dependance of the Text upon the last verse in the foregoing Chapter. Why in the Descrip∣tion of the Mystery of Godliness those words [Assumed into Glory] are set last. A view of the several parts of the Text, containing the Method and Order of the in∣suing Discourse. The Author's 3 Reasons for his rendring the Text differently from the Common Translation.

THE WORDS I have read are a Prophecie of a Revolt of Christi∣ans from the Great Mystery of Christian Worship, described in the last verse of the former Chapter, which according to the division of the Ancients should be the first of this: For that last Verse, together with the first six Verses of this and half the seventh verse, make the se∣venth Title or main Section of this Epistle, expressed in the Edition of Robert Stephen; and so are supposed, from the grounds of that division, to belong all to one argument. The Words therefore of my Text depend upon the last of the former Chapter, as the second part of a Discrete proposition: That howsoever the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Mystery of Christian Religion, which is, God manifested in the Flesh, justified in the Spirit, seen of Angels, and assumed into Glory; though this My∣stery was a great one, and at that time preached and believed in the world: Never∣theless the Spirit [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] speaketh expresly, That in the latter times there shall be a revolt or departing from this Faith; though not in all parts of it, yet from a main and fundamental part thereof, namely, The assumption of this God and Man to the Throne of Glory and incommunicable Majesty in Heaven, whereby he hath a Name given him above every Name, and whereof no creature in Heaven or in Earth can be capa∣ble. Which connexion is the reason why the Apostle putteth this Assumption into Glo∣ry in the last place of his description, which should else in the true order have fol∣lowed the words [justified in the Spirit,] and been before [preached unto the Gentiles and believed on in the world.] But it is the* 1.2 method of the Scripture sometimes to translate the proper order, and to mention that in the last place whereunto it is to joyn, and from whence it is to infer the next words that follow after. And unless this reason be allowed here, there will hardly be found any other reason of this mis∣placing. But more of this shall be both spoken and made better to appear here∣after.

I come now more near to my Text; the words whereof I divide into two parts: First, A Description of this solemn Apostasie,* 1.3 in the first verse; Secondly, The Manner or Means whereby it was to come to pass, in the following verses, viz. Through the hy∣pocrisie of Liars, who had seared consciences, forbade to marry, and (bade) to abstain from meats.

[unspec 1] For the Description of the Apostasie it self, we shall find it first Generally and Inde∣finitely 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 erroneous Doctrines, or Doctrines of errour. Then Particularly, 1. What these erroneous Doctrines should be for the kind or quality; namely, new Doctrines of Daemons, or a new Idolatry. 2. The Persons who should thus apostatize; not all, but TINE 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 SOME. 3. The Time when it should be; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the latter times. 4. The Proof or warrant of this Prophesie; it is that which the Spirit hath else-where long agoe foretold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the written word, verbatim, totidem verbis, or in express words.

[unspec 2] For the second part, viz. The Means; Consider 1. The Manner or Method used, viz. By lying hypocrisie or hypocritical lying. 2. The quality and description of the Authors and furtherers thereof, they should be such as had their consciences seared, who forbad marriage and meats.

Where, before I go any further, I must give an account of thus translating these latter words which I make the second part, because they are commonly transla∣ted otherwise, viz. intransitively, as referring the words of the two latter 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 and third verses should be the expression by particulars of that which was before generally comprized under erroneous spirits and doctrines of Devils, which should consist partly in forbidding lawful marriage, and partly in com∣manding abstinence from meats.

But this interpretation seems very unlikely. For first, since S. Paul intendeth here to describe that great Apostasie of the visible Christian Church, as is evident by the pointing out of the time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the latter times; who can believe that he who aimeth at this, would instance only in the smaller and almost circum∣stantial Errours, omitting the main and fundamental, which the Scripture elsewhere telleth us should be Idolatry or Spiritual fornication? Secondly, As for Errours about Marriage and Meats, they were not proper to the last times, but found more or less in the Apostles own times; as may be gathered by some passages of their Epistles: Why should then our Apostle, here speaking of the Apostasie of the latter times, in∣stance only in those 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 bear 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 〉, &c. agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. without breach of Grammar unsampled in our Apostle's 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∣riage and meats. 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* 1.4 Causam or Mo∣dum actionis, as is most usual in Scripture; this, as it keepeth the Syntax true, so I hope to make it appear hereafter to be the very meaning, and the Event most answerable thereunto, when you shall hear proved out of story, That the Apostasie of the visible Church came in by lying wonders and all deceiveableness of unrighteousness, mana∣ged by those who either professed or doted upon Monastical hypocrisie; the affecta∣tion and errours whereof at length surprising the body of the Church, is that which S. Paul, 2 Thess. 2. 10. calls not the Apostasie it self, but A••not-love of the Truth, for which God gave them over to strong delusions, that they might believe a lye. But this is out of* 1.5 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 con∣cerning the Syntax hath stumbled many of our latter 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 believe.

CHAP. II.* 1.6

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Scripture imports Revolt or Rebellion. That Idolatry is such, proved from several passages in Scriplute. By Spirits in the Text are meant Doctrines. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are to be taken Passively, viz. for Do∣ctrines concerning Daemons. Several instances of the like form of speech in Scripture.

I Return now unto the First part of my Text, The Description of that solemn Apostasie; where I will consider the five parts or points thereof as I have pro∣pounded them, though it be not according to the order of the words. And first in the more general expression, as I called it, in the 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 the Scripture's use, when it looks towards a person, signifies a Revolt, or Rebellion; when towards God, a spiritual Revolt from God or Rebellion against Divine Majesty, whether Total, 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 rebel, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rebellion; both which when they have reference to a spiritual Sovereignty, mean nought else but Idolatry and serving of other Gods: as may appear, Iosuah 22. 19. where the Israelites supposing their brethren the Reubenites and Gadites, in building another Altar upon the banks of Iordan, 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 against the Lord, and pre∣sently, Rebell not against the Lord, nor rebell against us; where the Seventy hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in vers. 22. 〈 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 in transgression against the Lord. Also Numb. 14. vers. 9. when the people would have renounced the Lord upon the report of the Spies, Io∣suah and Caleb spake unto them, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rebel ye 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 re∣belled against thee: where the Seventy hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Da∣niel in the like confession, Chap. 9. vers. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Seventy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we have re∣belled against him. So the Idolatry of Ahaz, 2 Chron. 28. and Chap. 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 Sovereignty and Lordship, betokens a withdrawing of service and subjection there-from; which, if the Sovereignty and Majesty be Divine, is done by* 1.7 Idolatry 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 evil heart of unbelief, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in departing from the living God. And, which is more near to our purpose, S. Paul in his 2 Thess. 2. 3. means no other thing in his Prophecie of the man of sin 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 〉, Vnless that Apostasie come first, that is, Unless there be a breach of Allegiance and Faith given unto Christ, by Idolatry under An∣tichrist. The like therefore I conclude to be intended in my Text by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, namely, That in the latter times men should break their Oath of fidelity to Christ that in and through him alone they should approch and worship the Divine Majesty. And so hath the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taught us something, or at least it hath wrought an indefinite suspicion of what should befal Christians in the latter times. Howsoever we are yet in suspence whether this departing from Christ and the Mystery of Godliness should be Total, in not acknowledging him at all, or

whether Heretical, in serving others besides him. For the Iews 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 general words will afford us yet further infor∣mation, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.8 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 to tell here of the diverse use of this word Spirit in Scripture. Some take in this place for Doctors of spiritual 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 Errors.

But I had rather take Spirits in this place for Doctrines themselves; For so Di∣vines observe it to be used, I Iohn 4. 1.* 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Believe 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 〉,* 1.10 if they be of God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because many false Prophets are gone out into the world:* 1.11 and so onward in that Chapter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the spirit of Antichrist signifies the false doctrine of Antichrist. So if this sense be admitted, we are something less in suspence than we were, and may guess that this Revolt should not be Total, but Heretical: For we shall not easily find the word Spirit to be otherwise used but either for the Doctrines or Doctors of Chri∣stianity, or for Heresies under the same. It seems therefore to be some revolt from Christ by Idolatry, even in those who would seem to worship him.

But suppose it be so, yet still are we in suspence what these Erroneous and Ido∣latrous Doctrines might be: For Idolatry, as we may see in the Iewish Apostasies, was of diverse kinds, as worshipping the Host of Heaven, Baalims, and the Gen∣tiles other things besides them. But we shall not be long in doubt, the next words will clear the case, and tell us they shall be* 1.12 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Do∣ctrines of Daemons: not which Daemons or Devils are authors of (though that be true) as if the Genitive case were active; but Doctrines concerning Daemons, the Gen••tive case 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being here to be taken passively for the object of these do∣ctrines; as in Hebr. 6. 2. we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doctrines of Baptisms, and doctrines of laying on of hands, of the Resurrection of the dead, and of eternal judgment, that is, 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, that is, concerning him. So Titus 2. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the doctrine of God our Saviour. And Gal. 2. 20. we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the* 1.13 faith of the Son of God, that is, concerning him. Semblably in my Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are Doctrines of Daemons or Doctrinae Deastrorum; that is, The Gent••es idolatrous 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 Author but the Scripture useth) but in the better or 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.

CHAP. III.

Daemons (according to the Theology of the Gentiles) were 1. for their Nature and Degree a middle sort of Divine Powers between the Sovereign Gods and mortal Men. 2. For their Office they were supposed to be Mediators and Agents between the Ce∣lestial Gods and Men. This proved from Plato, Plutarch, Apuleius, Celsus in Origen, and S. Austin. The Doctrine of the Mediation of Daemons glanced at and reproved by the Apostle, Coloss. 2. 8. The distinction of Sovereign Gods and Dae∣mons proved out of the Old Testament, and elegantly alluded to in the New, 1. Cor. 8. 5, 6.

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 confess the Deifying and worshipping of Saints and Angels, with other parts of their Idolatry which do this, to be as lively an image of the Doctrine of Daemons as could possibly be expressed; and such an one as whereby the Apostasie of the latter 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 Deisied Pow∣ers, as a middle between the Sovereign Gods and mortal men. So saies 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 the most do; for it is a very ancient do∣ctrine, insomuch that Plutarch (De defectu Oraculorum) fetcheth this distinction be∣tween 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Sovereign Gods, and Daemons, as far as the antiquity of Zoroafter: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. They seem to me (saith he) to have solved great and diffi∣cult doubts, who have placed the Daemons between the Gods and Men, and found out what in some sort uniteth and joyneth us with them: whether this be the doctrine of the Magi and Zoroafter, or the Thracian doctrine derived from Orpheus, or the AEgyptian, or Phrygian, &c. The Sovereign 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 Sun, Moon and Stars; whence they called them Dii Superi, Dii Coelestes, whom they affirm∣ed to have neither beginning nor ending: as Apuleius speaks de Daemonio Socratis, Im∣mortales, sine ullo vel fine vel exordio, sed prorsus à retro aeviterni. And because they dwelt in the heavenly Lights, as it were Souls 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 Sovereign and Celestial Gods they supposed so sublime and pure, as might not be prophaned with approach of earthly things, or with the care and ma∣naging of mortal 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 〉, Daemons, to be as Mediators and Agents between the Sovereign Gods and mortal men. Thus saith Plato in his Symposium, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God is not approched by men, but all the commerce and in∣tercourse between 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 again from the Gods to men; of the supplications and prayers of the one, and of the in∣junctions and rewards of devotion from the other. And Apuleius in the place fore∣quoted describes them, Mediae potestates, per quas & desideria nostra & merita ad Deos commeant; inter terricolas coelicolásque vectores, hinc precum, indè donorum; qui ultro citróque portant, hinc petitiones, indè suppetias, seu quidem utrinque interpretes & salutigeri; Daemons are middle Powers, by whom both our desires and merits pass unto the Gods; they are carriers between men on earth and the Gods in heaven, hence of prayers, thence of gifts; they bring to and fro, hence petitions, thence supplies: or they are certain interpreters on both sides and conveyers of recommendations. For, saith he, Neque enim pro majestate Deûm Coelestium fuerit haec curare, It beseems not the majesty of the Sove∣reign Gods to manage these things of themselves. Whence it is that Celsus in Origen terms his Daemons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. l. 8. contra Celsum, pag. 940. The Peers, Presidents, Lieutenants and Officers of the most high God; who being neglected can do as much hurt as the Peers and Officers of the Persian or Roman Kings. Where note by the way, that Celsus, as some others did, acknowledges but one Sovereign God.

By reason of this Office of mediation, Plutarch (in his De desect. Orac.) 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, the Order of Agents and Ministers, &c. To stay no longer here, take the Sum of all in the words of Apu∣leius in the Book forenamed: Cuncta Coelestium voluntate, numine & authoritate fiunt, sed Daemonum obsequio, operà & ministerio; All things are done by the will, power and authority of the Celestial Gods; but withal by the service and ministery of the Daemons. And if I should bring all which I might to this purpose, I should be too tedious. Por∣phyrius in Eusebius, and Plutarch, skilful men in this kind of Philosophy, will satisfie them fully to whom this is not sufficient.

This was the Oecumenical 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, unless the Epicures, taught this Divinity. He that had rather read a Father of the Church, let him but turn over the eighth and ninth Books of S. Austin de Civ. Dei: the eighteenth Chapter of the former Book having this Title, Qualis sit Religio in qua docetur quòd homines, ut commendentur Diis, bonis Daemonibus uli debeant Advocatis; What a Religion is it that teacheth men to use good Daemons for their Advo∣cates to commend them to the Gods? the one and twentieth Chapter this, An Daemoni∣bus nuntiis & interpretibus Dii utantur; Whether the Gods do use Daemons for their mes∣sengers and Interpreters. And of the ninth Chapter of the ninth Book the Title is this, An amicitia Coelestium Deorum per intercessionem Daemonum possit homini provideri; Whether the friendship and favour of the Celestial Gods may be procured men by the intercessi∣on of Daemons: and of the seventeenth Chapter this, Ad consequendam vitam beatam non tali mediatore indigere hominem qualis est Daemon, sed tali qualis est unus Christus; To the attaining of blessedness, man hath no need of a Daemon for his mediator, but of Christ alone. The reading of which Titles alone were sufficient to shew what was the suppo∣sed Office of the Daemons among the Gentiles.

This Philosophy therefore so general was that, without doubt, whereof S. Paul ad∣monisheth the Colossians to take heed lest they were spoiled with the vain deceit thereof,* 1.14 as being after the traditions of men, and rudiments of the world, and not after Christ. For some Christians even then under a pretence of humility, of not approaching too near∣ly and too boldly to God, would have brought in the worshipping of Angels in stead of this of Daemons:* 1.15 but S. Paul tells them, That as in Christ dwelleth the fulness of the Godhead bodily, so that he needed no collegues of mediation; so also were they com∣pleat in him, and needed therefore no Agents besides him.* 1.16 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 seen, and not holding the head, &c.

Neither is the Holy Scripture ignorant of this distinction of Sovereign Gods and Dae∣mons: The first whereof, the Celestial and Sovereign Gods, whether visible or invi∣sible, it calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Host of heaven; the other sort it styleth by the name of Baalim, that is, Domini or Lords. And Manasseh that King of Idolaters was com∣pleat 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 Host of heaven, and served them. And 2 Kings 23. 5. that good Iosiah is said to have put down the Idolatrous Priests which burnt incense to Baal, to the Sun, and to the Moon, and to the Planets, and to all the Host of Heaven. And 2 Kings 17. 16. the Israelites are said to have worshipped all the Host of heaven, and to have served Baal. Now that these Baalims were no other than Daemon-gods appears by their* 1.17 cutting and launcing themselves, who worshipped them, 1 Kings 18. 28. For these Tragick ceremonies are counted by those who treat about these myste∣ries as certain characters of Daemons. But this you shall have further confirmed in due place, where the arguments may be better understood.

This distinction also of Sovereign Gods and Daemons I suppose our Apostle alludes to 1 Cor. 8. 5, 6. where he saith, Though there be that are 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, Sovereign Deities) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Lords many, (that is, 〈 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 Sovereign God, the Father, of whom are all things, and we to him, (that is, to whom, as Supream, we are to di∣rect all our services;) and but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one Lord Iesus Christ, (in stead of their many

Mediators and Daemons,) 〈 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 find access unto him. The allusion, methinks, is passing elegant, and such as I think cannot be well understood without this distinction of Superior and Inferior Deities in the Theology of the Gen∣tiles; 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 infer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one Lord; the Name of Christ being not to be polluted with the appellation of an Idol: for his Apodosis must have been otherwise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one Daemon. Or it may be he 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 He∣brew 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.

CHAP. IV.

The Gentiles Doctrine concerning the Original of Daemons, viz. That they were the Souls of men Deified or Canonized after death. This proved out of Hesiod, Plato, Tris∣megist, Philo Byblius the translator of Sanchuniathon, Plutarch, Tully. Baal or Bel or Belus the first Deified King: Hence Daemons are called in Scripture Baalim. Daemons and Heroes how they differ. Daemons called by the Romans Penates, Lares, as also Dii Animales Soul-Gods. Another and an higher kind of Daemons, such as ne∣ver dwelt in Bodies: These answer to Angels, as the other (viz. the Soul-Daemons) answer to Saints.

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 concerns the Original of Daemons, whom you shall find to be the Deified Souls of men af∣ter death. For the Canonizing of the Souls of deceased Worthies is not now first devised among Christians, but was an Idolatrous* 1.18 trick even from the days of the elder world; so that the Devil, when he brought in this Apostatical doctrine amongst Christians, swerved but little from his ancient method of seducing mankind.

Let Hesiod speak in the first place, as being of the most known the most ancient. He tells us that when those happy men of the First and Golden age of the world were depart∣ed this life, great Iupiter promoted them to be Daemons, that is, Keepers and Protectors or Patrons of earthly mortals, and Overseers of their good and evil works, Givers of riches, &c. and this, saith he, is the Kingly Royalty given them. But hear his own 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 〉, 〈 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 Eusebius, calleth these Daemon-gods 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hesiod's gods.

The next shall be Plato, who in his Cratylus says, That Hesiod and a great number of the rest of the Poets speak excellently, when they affirm that good men when they die attain 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 on∣ly Good ones, and all Good ones are of Hesiod's Golden generation.

The same Plato Lib. 5. de Repub. would have all those who die valiantly in the field to be accounted of the Golden kind, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; effici, to be made Daemons, and the Oracle to be consulted how they should be buried and honoured, and accordingly ever after∣wards 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. their Se∣pulchres to be served and adored as the Sepulchres of Daemons. In like manner should be done unto all who in their life-time excelled in vertue, whether they died through age or other∣wise.

This place Eusebius quotes (Lib. 13. Praep. Evang.) to parallel with it the then harmless practice of Christians, in honouring the memory of Martyrs, by holding their assemblies at their Sepulchres; to the end that he might shew the Gentiles, that Chri∣stians also honoured their Worthies in the worthiest fashion. But it had been well if in the next Ages after, this custom of Christians (then but resembling) had not pro∣ved the very same Doctrine of Daemons which the Gentiles practised.

But I go on, and my next Author shall be Hermes Trismegistus, whose antiquity is said to be very near the time of Moses. I will translate you his words out of his Ascle∣pius which Apuleius made Latine. There, having named AEsculapius, Osiris, and his Grandfather Hermes, who were (as he saith) worshipped for Daemons in his own time, he adds further, That the AEgyptians call them (namely the Daemons) Sancta anima∣lia, and that amongst them (namely the AEgyptians) per singulas Civitates coli eorum animas, quorum sunt consecratae virtutes, Through every city their Souls are worshipped, whose Vertues are deified. And here note by the way, that some are of opinion that the AEgyptian Serapis, whose Idol had a bushel upon his head, was Ioseph, whose Soul the AEgyptians had canonized for a Daemon after his death.

Philo Byblius, the translator of Sanchuniathon that ancient Phoenician Historian, who lived before the times of Troy, and wrote the Acts of Moses and the Iews (saith Euse∣bius) very agreeably to the Scripture, and (saith he) learned his Story of Ierom-baal a Priest of the God IEVO;* 1.19 Philo Byblius (I say) in a Preface to his Translation of this Author, setteth down 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, chiefly the Phoenicians and AEgyptians, of whom the rest had it, ac∣counted of those for Dii Maximi, who had found out any thing profitable for the life of men, 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 natural Deities of the Sun, Moon and Pla∣nets, 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 (as we may term them) Mortallists.

Thus saith Philo Byblius out of the Phoenician History. From which Testimony we may borrow some more light concerning those Baalims in Scripture.* 1.20 For Baal or Belus, whose worship Iezabel, the daughter of Ithobaal King of Tyre, brought into Is∣rael, was a deified Phoenician King of that name, as Virgil will tell us in that verse con∣cerning the Phoenician Queen Dido,

Implevítque mero pateram, quam Belus & omnes A Belo soliti—

Nay Baal, or in the Chaldee Dialect Bel, (for all is one) was the first King of Babel after Nimrod; and the first* 1.21 (as is written) that ever was deified and reputed a God after death; whence afterward they called all other Daemons Baalim: even as because the first Roman Empe∣ror was called Caesar, thence were all the Emperors after him styled Caesares. And it may be this is part of that which Philo Byblius out of Sanchuniathon would tell us; That the Barbarians, especially the Phoenicians, &c. gave names from their Kings to such as were canonized after death: For so we see here that the Babylonians, and the neighbouring 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 Belus. For at that time when Belus reigned in Babel, was Phoenicia with the neighbour people under the Kingdom of Babel: Whence may seem also to have come their community of language and cere∣monies. And here note a wonderful mystery, That old Babel, the first Pattern in the world of ambitious Dominion, was also the Foundress of Idols* 1.22, and the Mother of the fornication and abominations of the earth.

And because we have fallen upon the naming of Daemons, let us observe another mystery of names, out of Plutarch (De defect. Orac.) which may help us out of, or pre∣vent

some difficulties, namely, That Daemons are sometimes called by the names of those Celestial Gods whose Ministers and Proctors they are, and from whom they receive their po∣wer and Divinity: as Apollo's Daemon, Apollo; Iupiter's Daemon, Iupiter; and so the rest: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• Like as here among us men, one is called Iovius from Iupiter, another Athe∣naeus from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. Minerva, another Dionysius from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. Bacchus, &c. Thus Plutarch; which Cleombrotus there saith he learned of a wonderful and profound AEgyptian Eremite, who lived about the red Sea, &c. To which is agreeable what Eusebius, Praepar. Evang. lib. 3. cap. 3. quotes out of Diodorus, viz. That the AEgyptians affirmed such as had been great Benefactors where they lived, to be Deified after their death, and some of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be called by the very names of the Cele∣stial Gods.

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 Souls of men took degrees after death: First they commenced Heroes, who were as Probationers to a Daemon∣ship; then after a time sufficient, Daemons; and after that, if they deserved well, to a more sublime degree. Howsoever it be, Daemons and Heroes differed but in more and less antiquity; the more ancient Heroes being called Daemons, and the younger Daemons Heroes.

But that we may return again more close to the matter in hand, This order of Dae∣mons, or* 1.23 Soul-gods, as I may call them, found place in the Religion of the elder Ro∣mans, who called them Penates,* 1.24 Lares, and Manti Dii; and when once they began to Canonize their deceased Emperors, (which was from the time of Augustus) they called them Divi, which word before that time was more general. Tully in his second Book De Legibus shall be my witness, that his countrey-men acknowledged this di∣stinction of Sovereign Gods and Soul-deified powers; for there you shall find this Law, Divos, & eos qui Coelestes semper habiti, colunto: & ollos quos in coelum merita voca∣verint; Let them worship the Gods; both those who were ever accounted Celestial, and those whom their own merits have advanced to heaven. And again, Deorum Manium jura sancta sunto. Hos letho datos Divos habento; Let the Rights of separate Souls be kept un∣violable, and let them account the deceased Worthies as Gods. 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 latter Theologists thought, That even the Souls 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 Temples, and Sacrifices to keep them from hurting them, as well as to the good Daemons for helping them. But the Ancients gave this honour to the Souls of vertuous men only.

Thus have you heard the Original of Daemons according to the ancient and general opinion of the Gentiles. But besides these Daemons, whose Original you have heard, (I mean besides Soul-Daemons and Canonized mortals) their Theologists bring in ano∣ther kind of Daemons more high and sublime,* 1.25 which never had been the Souls of men, nor ever were linkt to a mortal body, but were from the beginning, or without beginning, always the same. So Apuleius tells us in his De Deo Socratis; Est & superius aliud au∣gustiúsque Daemonum genus, qui semper à corporis compedibus & nexibus liberi, certis po∣testatibus procurentur. Ex hac sublimiori Daemonum copia autumat Plato singulis homini∣bus in vita agenda testes & custodes singulos additos. This sort of Daemons doth fitly an∣swer and parallel that sort of spiritual Powers which we call Angels, as the former of Soul-Daemons doth those which with us are called Saints.

CHAP. V.* 1.26

The manner and way of worshipping the Daemons and retaining their presence, viz. by con∣secrated Images and Pillars. That Images were as Bodies for Daemons to animate and dwell in. The worshipping of Images and Columns a piece of the Doctrine of Daemons. This proved out of Trismegist, Porphyry, Arnobius, Minutius Felix, &c. The wor∣shipping of Daemons in their Reliques, Shrines and Sepulchres another piece of Dae∣mon-doctrine. That the Gentiles Temples were nothing but the Sepulchres of dead men. The gross Idolatry of the AEgyptians.

BUT lest I might seem to have no measure in raking up this Ethnical dunghil, I will now leave the Theology of the Original of Daemons, and shew you yet another piece of that Doctrine, namely, Concerning the manner how Daemons were to be wor∣shipped, and as it were brought to the lure of men, when they had occasion of devoti∣on with them: And this was done by sacring of* 1.27 Images. This you shall hear from an ancient Author and passing skilful in the mysteries, even Hermes Trismegistus, who in his Asclepius speaketh, in English thus; It is a wonder (saith he) beyond all wonders, (and he saith truly) that man should find out a way to make Gods: Yet because (saith he) our Forefathers erred much through unbelief 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 Souls, (he means to these senseless bodies) therefore they called the Souls of Daemons and Angels, and put them into their Images and holy Mysteries; by which means alone these Images have power of helping and hurting; which thus incorporated (he saith) are called by the AEgyptians Animalia sancta. And in another place, That kind of Gods (saith he) which men make, is composed of two na∣tures, of a Divine, (which is first and more sacred) and of that which is amongst men, namely, the matter whereof they are made.* 1.28 The summe of all this Mystery is, That Images were made as Bodies, to be informed with Daemons as with Souls: For an Image was as a Trap to catch Daemons, and a device to tie them to a place, and to keep them from flitting.

The like hath* 1.29 Eusebius out of Porphyrie, That the Gods did exceedingly delight in consecrated Images, and were circumscribed and enclosed therein as in a sacred place; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Image being taken away, that is dis∣solved which detained the Deity upon earth. This is that which Psellus calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Approachings or Presencings of Daemons. And Iamblichus termeth these consecrated Idols 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Images filled with divine fellowship or with divine society. And our forementioned Hermes calleth them Statuos animatas, sensu & spiritu plenas, animated Statues, full of sense and spirit.

Hence came that answer or defence of the Gentiles, as Arnobius (Lib. 6. advers. Gent.) makes them speak, Neque nos aera, neque auri argentique materias, neque alias quibus signa confiunt, eas esseper se Deos & religiosa decernimus numina; sed eos in his colimus, cósque veneramur quos dedicatio infert sacra, & fabrilibus efficit habitare simu∣lachris: We do not think brass and gold and silver and other materials of Images to be of themselves Gods and holy Powers; but in these we worship and reverence the Gods brought into these Images by sacred dedication, and keeping their residence there. And in another place he makes this Objection for their behalf; An numquid dicitis fortè praesentiam vobis quandam sub his numinum exhiberi simulachris; & quia Deos videri non datum est, eos ità coli, & iis munia officiosa praestari? But you say, perhaps, the Deities present themselves unto you in some sort under these Images; and because the Gods cannot be seen, they are thus worshipped, and have religious service done unto them.

And thus have we seen 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 whatsoever Deity is worshipped in this manner, though it were the true and Sovereign God, is thereby made a Daemon.

What I say of Images, must be understood also of Pillars or Columns, whereof we read Levit. 26. 1. Ye shall make no Idols, nor graven Images, nor rear you up a Pillar to bow down unto it. For howsoever Pillars and Images, through some confusion at length surprising the Gentiles superstition, may afterwards seem to be ascribed to other Deities besides Daemons; yet by original institution they were proper unto Daemons, & no

other. The Sovereign and Celestial Gods, they were worshipped in the Sun, Moon and Stars, where they were supposed to dwell: But Images and Columns were for Daemons; and if they seemed to be made for any other, Plutarch's Eremite would resolve us, that they were but Daemons called by the name of some Sovereign Gods whose Agents they were. The truth of this the History of the beginning of Idolatry by Images makes evident. For that Images and Pillars were at first devised and erected to the Honour and Memory of dead men* 1.30, this the fourteenth Chapter of the Book of Wisdom will tell us, and that by the vain-glory of men they first entred into the world: no less will the long-continuing custom of the world, using thus to honour not only their dead, but since also the living, be sufficient to perswade the truth. Minutius Felix in his Octavi∣us will put us forth of doubt. Majores nostri (saith he) dum Reges suos colunt religio∣sè, dum defunctos eos desiderant in Imaginibus videre, dum gestiunt eorum memorias in Statuis detinere; sacra facta sunt, quae fuerant assumpta solatia: Our Ancestors while they religiously honour their Kings, while they desire after their departure to behold them in their Images, and delight to preserve their memory in Statues; what was at first taken up for their own solace, was at length made a matter of Religion. When therefore those whom they thus honoured and remembred were canonized for Daemons, then were these Me∣morials also worshipped for some supposed presence or divine respect of such Daemons in or to them. The worshipping therefore of Images and Columns is by its original and institution a piece of the Doctrine of Daemons* 1.31; so that whatsoever is thus worshipped, yea the glory of the incorruptible God himself, is thereby changed into a Daemon.

THUS much of Images and Idol-Pillars, of the reason of their supposed Divinity, and of the original and first occasion of worshipping them. But yet we have not done, there is another piece of Daemon-devotion yet behind, namely, The worshipping of Daemons in their Reliques, Shrines and Sepulchres* 1.32; for this was also a part of the Do∣ctrine and Theology of Daemons. Plato, whom before we quoted for the Canonizing for 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. Hear also what Clemens Alexandrinus speaks of this Daemon-doctrine, Sotrm. lib. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. They (that is, the Greeks) are of opinion that it matters not whether we call those Souls (viz. the Daemons whom they invocate) Gods or Angels. But the more skilful Theologists place the coffins of the deceased in many of their Temples as so many Statues of the Gods, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. calling their Souls Daemons, and withall teaching that they ought to be worshipped by men, as being for the holiness of their lives intrusted by Divine Provi∣dence to be employ'd about this earth for the service of men: For they well knew that some Souls were naturally tied to the Body. Out of which words observe, That they sup∣posed the like presence and power of Daemons at their Coffins and Sepulchres which before we observed and heard of in their Images; as though there always remained some natural tye between the Souls 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 Gentiles do so often up∣braid them, That their Temples were nothing else but the Sepulchres of dead men; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith Clem. in his Protreptie.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; They were indeed called by the specious and plausible name of Temples, but were in truth nothing but Sepulchres; that is, the very Sepulchres of dead men were called Temples. He goeth on speaking to the Gentiles; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be ye therefore at length per∣swaded to forget and relinquish your Daemon-worship, and be ashamed to worship the Se∣pulchres of dead men. To the like purpose Arnobius l. 6. advers. Gent. Quid quòd mul∣ta ex his Templa quae tholis sunt aureis & sublimibus elata fastigiis, autorum conscriptioni∣bus comprobatur contegere cineres at que ossa, & functorum esse corporum sepulturas? Nonne patet & promptum est aut pro Diis immortalibus mortuos vos colere, aut inexpiabilem fieri Numinibus contumeliam, quorum Delubra & Templa mortuorum superlata sunt bustis? Where he tells them, that many of their Temples, famous for their high and golden roofs, were nothing but the Sepulchres of the deceased, covering dead bones and ashes; and that it was very evident that for the immortal Gods they worship'd men that were

dead, or that they were guilty of doing an horrible dishonour to the Gods, whose Temples were built over the burying-places of dead men.

I might further add to these Oecumenical doctrines of Daemons that monstrous one of the AEgyptians, for which their fellow-Gentiles derided them, who worshipped living brute Beasts, yea Onions and Garlick, and Water it self, 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 to have only named, to make the former compleat; and that from it and the rest of that kind of abominations we may gather this Conclusion once for all, That since the Sovereign and Celestial Gods (as you heard before) might not be ap∣proached nor polluted by these earthly and material things, but kept always immova∣bly, without change of place or presence, their heavenly stations; therefore the ado∣ring or worshipping of any visible or material thing for any supposed presence or other relation of a divine power therewith, is to be accounted amongst the Doctrines of Daemons.

CHAP. VI.

A Recapitulation or Summary of the Doctrines of Daemons. How the Severals thereof are revived and resembled in the Apostate Christian Church. That the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is sometime in Scripture taken according to the Theology of the Gentiles, and not always for an Evil Spirit. That it is so to be taken in the Text was the judgment of Epiphanius: an observable passage quoted out of him to this purpose.

AND thus have you seen the Theology of Daemons; 1. For their Nature and de∣gree, to have been supposed by the Gentiles an inferiour and middle sort of Di∣vine Powers between the Sovereign and Heavenly Gods and mortal men: 2. Their Office, to be as Mediators and Agents between these Sovereign Gods and men: 3. Their Original, to be the Deified Souls of worthy men after death; and some of an higher degree, which had no beginning, nor ever were imprisoned in mortal bo∣dies: 4. The way to worship them, to find and receive benefits from them, namely, by consecrated Images and Pillars, wherein to have and retain their presence at de∣votions to be given them: 5. To adore their Reliques, and to Temple them.

Now therefore judge impartially whether S. Paul's Prophecy be not fulfilled alrea∣dy amongst Christians, who foretold that the time should come that they should Apo∣statize and revive again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Doctrines of Daemons; whether the deifying and worshipping of Saints and Angles, whether the bowing down to Images, whe∣ther of men or other things visible, breaden Idols, and Crosses like new Daemon-Pillars, whether the adoring or templing of Reliques, whether these make not as lively an image of the Gentiles Theologie of Daemons [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as possibly could be expressed; and whether these two words comprehend not the whole pith and marrow of Christian Apostasie, which was to consist in Spiritual fornication or Idolatry, as ap∣pears by that name and denomination thereof given by S. Iohn in his Revelation, The Whore of Babylon. Is not she rightly termed the Babylonish whore, which hath revi∣ved and replanted the Doctrines of Daemons first founded in the ancient Babel? And is not this now fulfilled which S. Iohn foretells us, Apoc. 11. That the second and out∣most Court of the Temple (which is the second state of the Christian Church) together with the holy City should be trodden down and overtrampled by the Gentiles (that is, over∣whelmed with the Gentiles Idolatry) forty two months?

But perhaps I am yet too forward in my Application; some things in our way must first be cleared: For howsoever the resemblance indeed be evident, yet First the Text seems not to intend or mean it, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in the Scripture ne∣ver taken in the better or indifferent sense, howsoever prophane Authors do so use it, but always in an evil sense, for the Devil or an Evil Spirit. Now the signification of words in Scripture is to be esteemed and taken only according to the Scripture's 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 nevertheless that whereupon this Application mainly relieth, namely, The praying to Saints glorified, as Mediators and Agents for us with God, should not seem to deserve so foul a name. For suppose it were a needless, yea and a fruitless Cere∣mony,

yet what reason can be given why this should be more tainted with Idolatry, than is the like honour given to Saints and holy men whilst they live on earth, whom then to desire to mediate and pray to God for us was never accounted so much as an unlawful matter? When these two Scruples are answered, I will return to conti∣nue my former Application.

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 took for Daemons and for Deified Souls of their Wor∣thies were indeed no other than Evil Spirits, counterfeiting the Souls of men deceased, and masking themselves under the names of such supposed Daemons, under that colour to seduce mankind; therefore the Scripture useth the name Daemons for that they were indeed, and not for what they seemed to be. For no blessed Soul or good Angel would admit any honour which did derogate from the honour of the only true God who made them: neither do the glorified Saints in heaven, or the blessed Angels, though Apo∣state Christians now invocate and worship them, accept of this honour, hear their prayers, or condescend to their devotions, by any sign or act whatsoever; but whatso∣ever is made seem to be done by them, is done by the self-fame wicked Spirits which heretofore were masked under the names of Daemons; and therefore in this regard the one may as well bear the names of Daemons as the other, and be as likely to be intend∣ed by the use of that word.

Secondly, though the Scripture often useth this word in the worst sense, yet follows it not it always should do so. Because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it self, which the Scripture hath appropriated to signifie Satan the Prince of hell-hounds, following therein the Seventy, (who first gave it this notion nowhere else sampled in any Greek Author) yet is this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the New Testament it self, three several times used in the common sense for a Slanderer or False accuser, and that in three several Epistles, in both to Timothy, and that to Titus:* 1.33 And why should the like seem improbable for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉?* 1.34 Nay, most certain it is so, as I now come to make mani∣fest.* 1.35

And that first, Acts 17. 18. where S. Paul our Apostle, 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 Iesus after death to be∣come a Lord and Saviour, and to be adored with divine worship, they took him pre∣sently (according to their own principles in that kind) to be some new or forein Daemon; for so it follows in the Text, that they said thus, Because he preached unto them Iesus and the Resurrection. Upon the same ground Celsus in Origen lib. 8. cont. Cels. calls the same Christ our Saviour the Christians Daemon; for whereas the Chri∣stians said, that they without hurt and danger blasphemed and reproached the Gen∣tiles Gods, Celsus replies,* 1.36 Nonne vides, bone vir, quòd etiam tuo Daemoni opponens se quispiam non solùm convitiatur, sed terrâ marique illum exigit? Do you not see (good Sir) that some opposing your Daemon, do not only reproach him, but proclaim him un∣worthy to be at all in the world? Where Origen answers Celsus,a 1.37 Qui nullos scit ma∣los Daemones, nescio quomodo sui oblitus, Iesum vocârit Daemonem; He that acknow∣ledges no evil Daemons, I know not how he came to forget himself, calling Iesus a Daemon. But S. Paul thus charged by the Philosophers, coming to make his Apology in the Areopagus, retorts their accusation; Ye men of Athens (saith he) I see you in all things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too full of Daemons already. I shall not need bring any more amongst you. (For thus the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Etymology signifies a worshipper of Daemon-gods, and was anciently used in this sense; and so you shall find it often in Clemens Alexandrinus his Protrepticonb 1.38, not to speak of others; though after∣wards 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.) But I (saith our Apostle) preach no new Daemon unto you, but that Sovereign and Celestial God who made the world and all things therein; who being Lord of heaven and earth, dwelleth not (as your Daemon-gods do) 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 fail me: but let us see what they are.

In Revel. 9. 13, &c. the sixth Trumpet from Euphrates brings an huge army upon the Christian world, which destroyeth a third part of men; and yet those which re∣mained repented not of those sins (verse 2.) 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 brass, and stone, and of wood, which can neither see, nor hear, nor walk. Is not this a Com∣ment upon the Apostle's Prophecy in my Text? The time which it concerns must needs fall in 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 Seals and Trumpets: And how could it be otherwise, seeing S. Iohn at Pathmos saw them coming from the great River Euphrates? whatsoever comes from thence, must needs fall upon the Territory of the Roman Empire. To hold you no longer, the best Expounders make it the Ottoman or Turkish, invasion, which hath swallowed so great a part of Christen∣dom. But what people are they who in the Roman Territory do in these latter times worship Idols of gold, silver, brass, and stone, and wood? Are they Ethnicks? there is none such. Are they Iews? they cannot endure the sight of them. Are they Ma∣humetans? nay, they abhor 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 do, or ever did worship Devils formally? But Daemon-gods (alas!) they do and long have done. Here therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is again taken in the common and Philosophical sense, or at least, which is all one, for Evil Spirits worshipped un∣der the names of Daemons and deceased Souls.

Besides my Text, there is but one place more in all the Epistles of S. Paul where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used, namely 1 Cor. 10. 21. where if there be any allusion to the Gentiles conceit of Daemons, then all the places of S. Paul's Epistles are bending that way. But some there are, saith Stephen in his Thesaurus, who think 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 this conceit of the Apostle's Allusion to the Heathenish notion of* 1.39 Daemons, the words of the former verse make much; For the things which the Gentiles sacrifice, (saith he) to Daemons, and not to God. Now this was the very Tenet of the Gentiles, That the Sovereign and Celestial Gods were to be worshipped only purâ mente, and with hymns and praises, and that Sacrifices were only for Daemons. Vid. Porphy. in Euseb. Praep. Evang. Herm. Trismeg. in Asclepio, Apuleium de Daemonio 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 〉 the only Potentate, to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the one and only Mediator Iesus Christ, must have no communion, have no part in the service of those many Mediators, Lords or Daemon-gods of the Nations; for Christ's Monarchical Mediation excludes all other Media∣tors and Daemons: not that the wooden Idol was ought of it self, but that the Gen∣tiles 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 Devil, will be almost confi∣ned to the Gospel; where the subject spoken of being men vexed with Evil spirits, could admit no other sense or use: and yet S. Luke, the best-languaged of the Evan∣gelists, knowing the word to be ambiguous, and therefore as it were to distinguish it once for all, doth the first time he useth it, do it with an explication, Chapter 4. verse 33. There was (saith he) a man in the Synagogue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having the spirit of an unclean Daemon.

Thus much of the word Daemonium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Scripture; whereby I hope it ap∣pears, that this place of my Text is not the only place where the word is used accord∣ing to the notion of the Gentiles and their Theologists.

But you will say, Did any of the Fathers or Ancients expound it thus in this place? If they had done so, the Mystery of iniquity could never have taken such footing; which because it was to come according to divine disposition, what wonder then if this were hidden from their eyes? Howsoever, it may seem that God left not his spirit without a witness: For, as I take it, Epiphanius, one of the most zealous of the Fa∣thers 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 dead men. You may read him in the seventy eighth Heresie towards the conclusion, where, upon occasion of some who made a Goddess of the blessed Virgin, and offered a cake unto her as the Queen of Heaven, he quotes this 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 the 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 mean by the Dead worshipped in Israel? I suppose he means 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 Goddess or Daemoness under the name of Iephtah'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 self in some copy which he used. But how is that likely, when no other Father once mentions any such reading? Nay it appears moreover, that Epiphanius intended to explain the words as he quoteth them, as he doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Faith by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sound Doctrine, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 erroneous spirits by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fables, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 giving heed to Doctrines of Daemons by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 worshipping Dead men. Otherwise we must say he used either a very corrupt copy, or quoted very carelesly. But grant that Epiphanius 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 himself by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to mean the Deifying of the dead: Or it was not the ori∣ginal reading, but added by some or 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 worshipping of the dead. Therefore take it which way you will, it will fol∣low, that some such matter as we speak of was in times past supposed to be in this Text and Prophecy.

CHAP. VII.

Why those words in the description of the Mystery of Godliness [Received into Glory] are set last. That praying to Saints glorified, as Mediators and Agents for us with God, is Idolatry. For the proof of this several Grounds are laid down. To be prayed to in Heaven, and to present our Devotions to God, and to deal as an Agent and Mediator be∣tween us and him, is a Prerogative appropriate to Christ, a Flower of his Glory and Ex∣altation to sit at God's Right hand, a Royalty incommunicable to any other. That none but Christ our High Priest is to be an Agent for us with God in the Heavens, was figured under the Law, in that the High Priest alone had to do in the Most holy place, and there was to be Agent for the people. That though Christ in regard of his Person was capable of this God-like Glory and Royalty, yet it was the Will of God that he should purchase it by suffering an unimitable Death. This proved from several Testimonies of Scripture. Saint-worship is a denial of Christ's Prerogative. Bread-worship in the Eucharist to what kind of Idolatry it may be reduced. How Saint-worship crept into the Church.

NOW I come to the Second point, to maintain and prove That praying to Saints glorified, as Mediators and Agents for us with God, is justly charged with Idola∣try. 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 be∣ginning, that my Text depended upon the last words of the former chapter and verse, Received into glory; which were therefore, out of their due order, put in the last place, because my Text was immediately to be inferred upon them. The like misplacing, and for the like reason, see* 1.40 Heb. 12. 23. where, in a catalogue or re∣cension of the parts of the Church, Christ the Head, and the sprinkling of his bloud, is mentioned in the last place, and after the spirits of just men, because the next verses are continued upon this sprinkling of Christ's bloud: Ye are come to the general assembly, and Church of the first-born, which are written in heaven, and to God the Iudge of all, and to the Spirits of just men made perfect, And to Iesus the Mediator of the New Covenant, and to the bloud of sprinkling, which speaketh better things than that of Abel: where∣as the right order should have been•• First, God the Iudge of all; secondly, Christ

the Mediator of the new Covenant; and thirdly, in the last place, the Spirits of just men made perfect. Agreeably therefore to this dependance of my Text I am to shew, That the Invocation of Saints glorified implies an Apostasie from Christ, and a denial of his Glory and Majesty whereunto he is installed by his Assumption into heaven, to sit at the right hand of God. Which before I do, I must premise some General grounds, which are as followeth.

First, That as God is most One, and without all Multiplicity; so must the Honour and Service which is given unto him have no Communicability. Isa. 42. 8. I am the Lord, that is my name, and my glory will I not give unto another, nor my praise to graven Ima∣ges: 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 Scrip∣ture phrase, thus, In those actions which look towards the Face of God, nothing may come between, whose Face such Actions may look upon besides him; whether by way of Subordination to him, or Representation of him: For I am the Lord thy God (* 1.41 saith he) Thou shalt have no other Gods 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 behold the Face of the Father which is in Heaven, Matth. 18. 10. No Action therefore directed thitherward, that is, to this 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 turn his Face upon the Face of any other thing when he turns his Face towards the Face of God; for how then should we worship him at all, seeing which way soever we turn us, something will always be before us? But it is not the Face of our Bodies, or their posture, but the Face and posture of the Act we do, 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; that is, Where God is the Object; whether in regard of his Person, when we pray un∣to him; or of his Throne of presence, when we would approach it, or direct our sup∣plications towards it; there nothing is to have any respect of an Object but God alone. So although when we pray unto God, we turn the face of our Bodies towards Heaven, the Sun, the Moon, and Stars; yet do we not therefore worship the host of heaven, because our Action hath no relation to them as to an Object, but to God alone; and how∣soever they are between God and us in place, yet as an Object of our devotion neither they, nor any thing in them, come any way between us and him.

Now for the reason (if you ask it) of this Incommunicableness of all Action and Ser∣vice directed to God-ward, you shall have it, Exod. 34. 14. Because the Lord whose name is Iealous, is a Iealous God: Iealous, not only lest he should not be honoured and served as God; but Iealous lest he should not be honoured as One God: For as by ho∣nouring him we acknowledge him God, so by the Incommunicableness of honour we acknowledge him One God.

For this cause, God being to give us a Mediator, by whom we should have access unto his presence, and whom, without his Iealousie, we might interpose in our devo∣tions and supplications unto himself, or offered at the Throne of his Majesty and Glo∣ry in the heavens, provided that admirable Mystery of communicating to the nature of a man born of a woman, the Hypostatical union of the second Person of the Deity; and him, after he had vanquished death, to exalt to sit at his right hand of Glory and Po∣wer in the Heavens, there in his own Presence and Throne to receive our Requests, and to deal as an Agent between us and him.

Thus at length I am arrived at that Port which all this while I made for, viz. to shew, That this Glory of Christ, which is styled His sitting at the Right hand of God, is that Incommunicable Royalty to which of right belongeth in the Presence of God to re∣ceive and present our devotions to the Divine Majesty; as in that which now follow∣eth shall appear.

Sessio ad Dextram Dei, To sit at the Right hand of God, is to be installed in God's 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. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He sate down on the Right hand of Majesty on high; and Heb. 8. 1. it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Right hand of the Throne of the Majesty in the Heavens: It is called also by Christ himself, 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 belongs 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 Majestical Glory is revealed, is the Heavens, as may appear almost wheresoever this sitting at the right hand of God is mentioned, Eph. 1. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Coloss. 3. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 1. 3. 〈 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 every where 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 ex∣pressed by Assumed or Taken up into Glory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For as God himself is styled Pater in Coelis; not because not elsewhere, but because his Glory is there re∣vealed: so Christ sits ad dextram in Coelis, because there the beams of the Majesty given him by his Father are revealed: whence it comes that his Kingdom is called the Kingdom of Heaven, that is, a Kingdom whose King's residence and Kingly Throne are both in Heaven.

This glorious Throne of Majesty, this Sitting at the Right hand of the Power of the Almighty, is a Name incommunicable, an Exaltation whereof no creature in heaven or earth is capable: which is that the Apostle means to tell us, when he saith, Eph. 1. 21. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and Phil. 2. 9, 10. Wherefore God also hath highly exalted him, and given him a name which is a∣bove every name, (that is, created name) That at the name of Iesus every knee should bow, both of things in heaven, and things in earth, and things under the earth. Revel. 3. 21. He that overcometh, (saith Christ) I will give him to sit with me in my Throne; even as I have overcome, and sate with my Father in his Throne. Here is men∣tion, we see, of two Thrones, of which, my Throne, that is, Christ's Throne, is the condition of a glorified man; in this Throne his Saints shall sit with him: But my Father's Throne is the Power of Divine Majesty, wherein none may sit but God, and the God-Man Iesus Christ.

These grounds laid, I say, That the Honour of being prayed to in Heaven, and before the Throne of presence, is a Prerogative of Dextra Dei; and to receive our devotions there, a Flower of Christ's sitting at the Right hand of God: as S. Paul, Rom. 8. 34. conjoyns them, saying, Who is he that condemneth? It is Christ that died, yea ra∣ther that is risen again, who is at the Right hand of God, and who makes intercession for us. For by right of this his Exaltation and Majesty he comes to be a Priest after the order of Melchisedech, as appears Psalm 110. 1. The Lord said unto my Lord, Sit thou on my Right hand, till I make thine enemies thy footstool; then follow the effects thereof, ver. 4. The Lord hath sworn, 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 Eternal Priest which hath to do in the most Holy place, the Heavens: For as the High Priest only entred the most Holy place beyond the veil in the earthly Tabernacle; so Christ Iesus, our only High Priest, through his Body, as the first Tabernacle, by his own bloud, entred into the second Tabernacle, or Holy place, not made with hands, as was the figure, but into Heaven it self, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there to appear in the presence of God for us. All this you have in the same words at large, Heb. 9. 7, 11, 12, 24.

Now in the Tabernacle of this world, as was in the first Tabernacle, we may haply find many Priests whom to imploy as Agents for us with God: But in the se∣cond Tabernacle, which is Heaven, there is but one Agent to be imployed, but one who hath Royal commission to deal between God and men, that Angel of the presence, as Isaiah calls him, ch. 63. 9. and one only Mediator, Iesus Christ the Lord of glory, who in this prerogative is above Saints and Angels: For to which of the Saints or Angels said God at any time, Sit on my Right hand, till I make thine enemies thy foot∣stool? Heb. 1. 4, 9, 13.

Neither will this Demonstration admit that vulgar Exception to be of any force, namely, That Expiatory mediation, or Meritorious intercession in heaven, should in∣deed appertain to Christ alone; but Favourable intercession to pray for us, not so; and therefore for this we may without derogation to Christ solicite either Saints or Angels. I could say, that this ragge is too-too narrow and short to cover their naked∣ness who lay hold of it; in whose Supplications to Saints, and to God too in their names, nothing is more usual than the express mention of their Merits, Bloud and Sufferings, as Motives to God to hear them. But we shall not need this Answer:

For we have demonstrated, that as in the Law none but the High Priest alone was to do office in the Holiest place; so Christ Iesus now is the only Agent for whatso∣ever is to be done for us in the holiest Tabernacle of Heaven. Besides, we read that none but the High Priest alone was to offer Incense, or to incense, the most Holy place when he entred into it: But Incense is the Prayers of the Saints, sent thither from this outward Temple of the militant Church,* 1.42 as in the Law was fetched from with∣out the veil: 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, (Rev. 8. 3.) 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 Testi∣mony.

For the fuller understanding and farther confirmation of what hath been spoken, take this also; That notwithstanding the man Christ Iesus in regard of his Person, being God as well as Man•• was from his first incarnation capable of this Royalty and Glory; not only for the incomparable sufficiency of his Person, which by reason of his twofold Nature is alwaies 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 chiefly and most of all, for that by being very God himself, his Father's jealousie (which could never have brooked the communication of this Glory to any other which should not have been the self-same with himself) was by this condition of his Person prevented and secured.

Nevertheless and notwithstanding all this capability of his Person, it was the will of his Father, in the dispensation of the Mystery of our redemption, not to confer it upon him, but as purchased and attained by suffering and undergoing of that Death which no creature in heaven or in earth was able to undergo but himself; being a suffering of a Death, whereby Death it self was overcome and vanquished; to the end that none by death save Iesus Christ alone might be ever thought or deemed ca∣pable of the like Glory and Sublimity; but that it might appear for ever to be a peculiar right to him.

And this, I think, is not only agreeable to the tenour of Scripture, but express Scripture it self. Heb. 2. 9, 10. But we see Iesus, 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 sons to glory, to make the Captain of their salvation perfect through sufferings. Phil. 2. 8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross; and v. 9, 10. Wherefore God hath also highly exalted him, and given him a name above every name, That at the name of Iesus every knee should bow. Heb. 10. 12. But this man, after he had offered one sacrifice for sins, 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 parcel 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 ascribed and annexed to his triumph over death? Iohn 14. 12, 13. I go unto my Fa∣ther, (viz. through death;) And whatsoever ye ask in my name, that will I do. Iohn 16. 16, and 23. A little while, and ye shall not see me; and again a little while, and ye shall see me; because I go to my Father. And in that day (when I am gone to my Fa∣ther;) ye shall ask me nothing. Verily, verily I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. Verse 24. Hitherto ye have asked nothing in my name; ask, and ye shall receive. Heb. 7. 25, 26. 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 kind of Saint-worship, wherein Prayers are not made unto them directly, but God is prayed to in their names and for their mediation sake to grant our requests? Is it not a denial of Christ's Prerogative, to ascribe unto any other, for any respect of glory or nearness 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 incommuni∣cable title, is it self 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 Iesus: As God is one, so is the Mediator one; for it is a God-like Royalty, and therefore can belong but to

one. There is but one God in Heaven, without any other Gods subordinate to 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 Sun shines, the lesser Stars of heaven, though Stars, give not their light to us: So where this glorious Sun Christ Iesus 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 that Divine honour which is God-like, and so appropri∣ate to Christ by right of his heavenly exaltation in the Throne of Majesty. What∣soever Spirit saith otherwise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, holds not the head;* 1.43 but is a Christ∣apostate-spirit, which denies the Faith of Christ's Assumption into Glory, and revives the Doctrines of Daemons.

The way being now cleared, I may (I hope) safely resume my Application which I have already given some taste of, That this Doctrine of Daemons comprehends in most most express manner the whole Idolatry of the Mystery of iniquity, the Deifying and in∣vocating of Saints and Angels, the bowing down to Images, the worshipping of Crosses as new-Idol columnes, the adoring and templing of Reliques, the worshipping of any other Visible thing upon supposal of any Divinity therein. What copy was ever so like the sample, as all this to the Doctrines of Daemons? And for the Idolatry of the Eucha∣rist or Bread-worship; though it may be reduced to Image-worship, as being the ado∣ration of a Sign or Symbole; yet let it be considered whether for the quality there∣of it may not be taken rather for an Idolatry of Reliques, the Body and Bloud of Christ in the Sacrament being the Mystical Reliques which he left us, as Monuments of his death till he come. Whichsoever it be, I must confess it hath a strain above the Abo∣minations of the Gentiles, who though they supposed some presence of their Daemons in their Images and Reliques, yet were they never so blockish, as to think their Images and Reliques to be transubstantiated into Daemons.

But to come to the main again: I will confess for my self, that I cannot think of this Daemon-resemblance without admiration; nor do I believe that you will hear without some astonishment that which I am now to add further; That the advancers of Saint-worship in the beginning, did not only see it, but even gloried (sed gloria∣tione non bonâ) that they had a thing in Christian practice so like the Doctrines of Daemons. We heard before, that Plato in his Respub. would have the Souls of such as died valiantly in battel to be accounted for Daemons after death, and their Sepul∣chres and Coffins to be served and adored as the Sepulchres of Daemons. Eusebius lib. 13. Praepar. Evangel. cap. 11. quoting this place, adds with it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These things do befit at (or after) the decease of the Favourites of God, whom if thou shalt affirm to be taken for the Champions of the true Religion, thou shalt not say amiss: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence it is our cus••ome to go unto their Tombs, and to make our prayers at them, and to honour their blessed Souls. The purpose of Eusebius here was to shew (as a preparation to draw men to Christianity) how well the pre∣sent use of Christians in honouring the memories of their Martyrs, by keeping their assemblies at their Sepulchres, did agree with that of the Gentiles (so much commended by Plato) in honouring their champions and worthies for Daemons after death. But, alas! in the next Age after it proved too-too like it indeed: For these ear-rings which the Christians had borrowed or stolen from the Gentiles at their coming out of AEgypt, presently became a golden calf, as soon as the woman (the Church) came into the wilderness; yea and Aaron the Priest had a foul part in it too.

Read the eighth Book of Theodoret De curandis Graecorum affectionibus, whose Title is De Martyribus; or in the mean time take these few passages thereof. Thus he speaks, having quoted that passage of Hesiod for Daemons, commended by Plato;* 1.44 If then the Poet [Hesiod] calls good men, after their decease, the Guardians and Preservers or Deliverers of mortal men from all evill; and accordingly the best of Philosophers, in confirmation of the Poet's saying, would have their sepulchres to be served and honoured:

I beseech you, Sirs, (he speaks to the Greeks) why do you find such fault with what we do? For, such as were eminent for Piety and Religion, and for the sake thereof suffered death, we also call Preservers and Physicians: in no wise do we term them Daemons, (God forbid we should ever fall into such a desperate madness,) but the hearty friends and servants of God—

a 1.45 That the Souls of holy men, even when they are out of the Body, are in a capacity of taking care of mens affairs, Plato affirms in the eleventh Book of his Laws—

b 1.46 The Philosopher (you see) bids men believe even the vulgar reports [that is, the relations and stories which are commonly talk'd of concerning the care which de∣ceased Souls have of men:] But you do not only disbelieve us, and are utterly unwilling to hearken to the loud voice of the Events or Effects themselves—

c 1.47—The Martyrs Temples are frequently to be seen, famous for their beauty and great∣ness—

d 1.48—They that are in health pray for the continuance thereof; and they that have been long sick pray for recovery: the barren also pray for children—And they that are to take a long journey desire them [viz. the Martyrs] to be their Companions, or rather their Guides, in the journey—

e 1.49—Not going to them as Gods, but making application to them as to Divine men and Agents for them with God.

f 1.50 Now that they who made faithful prayers, have obtained their petitions, clearly ap∣pears by the Presents and Gifts brought by the Votaries as so many grateful acknowledg∣ments of their recovery. Accordingly some do present (to be hung up in the Church) the Effigies of Eyes, others of Hands; and these made of Gold or of Silver—

g 1.51—Nay the Martyrs have utterly abolisht and wip'd out of the minds of men the memory of those who were called Gods—

h 1.52—Our Lord God hath brought his Dead (viz. the Martyrs) into the room and place (the Temples) of your Gods, whom he hath sent packing, and hath given their honour to his Martyrs. For in stead of the Feasts of Iupiter and Bacchus are now celebrated the Festivals of Peter and Paul, and Thomas and Sergius, &c. and other holy Martyrs—

i 1.53—Wherefore since you see there is so much advantage by honouring the Martyrs; be perswaded I beseech you, to flee from the errour of Daemons; and making use of the Mar∣tyrs as so many Lights and Guides, follow the way which leads directly to God, &c.

Now judge whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath hitherto been fitly applied or not: I will go on.

CHAP. VIII.

That Idolatry is the main Character of the Churche's Apostasie, proved by Three Arguments.

HAVING therefore by so many Arguments made apparent (as I hope) what I endeavoured to prove; I desire we may observe, among so many Corrupti∣ons both now and heretofore overwhelming the Church of Christ, what that is wherein the Holy Ghost placeth the Essence, and accounteth as the very Soul of the Great Apostasie under the Man of sin, and would have us to make the Pole-star of our discovery thereof. Not every Errour, not every Heresie, how foul soever; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idolatry and Spiritual Fornication. As for other Heresies, though accompanying this, yet are they but accidental, and not of the Essence of the Great Apostasie which was to come. Even as Whores are seldom without other foul faults, which yet are no parts of whoredom: so hath the Spiritual whore many other Heresies, but her Whoredom is only Idolatry and the Doctrine of Daemons.

Neither is Heresie of itself, no, though damnable Heresie, a character whereby the Great Apostasie can be known from other Sects and Blasphemies. Foul Heresies were in the first Ages of the Church, yet Antichrist and his time were neither of them yet come. When his time approched nearer, the Arrians, Macedonians, Nestorians, Eutychians, were abominable Hereticks; and the Arrians posses••ed for a time the face of the visible Church; yet was not theirs the solemn Apostasie look∣ed for.

But Idolatry or Spiritual Whoredom,* 1.54 which in that storm the Devil was a working, this is the only character and note whereby the Apostasie under the Man of sin is dis∣covered and distinguished from all other Blasphemies, Sects and Heresies of what age or time soever.

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 main a Conclusion; I desire you to take these Arguments for a full confirmation thereof: some of them have already been intimated, but now all are mus••red up together.

• 1. That Babylon is intituled in the Revelation of S. Iohn, not the Liar of Babylon, nor the Tyrant of Babylon, nor the Heretick of Babylon, nor the Murtheress of Baby∣lon, but the Whore of Babylon, yea that Great Whore, and the Mother of the fornica∣tions 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 〉 * 1.55 Mystery Babylon, in her forehead, would help to reclaim him. And what Whore is that with whom* 1.56 the Kings and Nations and Kingdoms of the earth commit fornica∣tion? can it be any other but a spiritual Whore? Without question therefore S. Iohn means 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) together with the holy City should be troden down and overtrampled by the Gen∣tiles forty two months, that is, overwhelmed with the Idolatry of the Gentiles, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as long as power shall be given to the Beast to make war with the Saints, as long as the Witnesses must wear sackcloth, and the Woman which escaped the fury of the Ethnical Dragon be fed in the wilderness.
• ...

  2. S. Paul tells us,* 1.57 that the Great Apostasie should enter by strong delusions, by signs and lying wonders: Consider then what Corruptions of the Christian Faith were thus ushered in. To begin with the beginning and First Corruption of that kind. Invocation of Saints, with the Adoration of their Shrines and Reliques, how were these advanced in the Church? was it not by miraculous cures of the sick, healing of the lame, restoring of the blind, yea raising of the dead (as seemed) by the only touch and aire sometimes of the Shrines and Reliques of Souls deceased? was it not still confirmed by strange Apparitions and other means wonderful to hear, for disco∣very of Bones and Reliques unknown and forgotten, yea of men whose names they had never heard of before? and, which I shall shew better hereafter, no such experience

• ...

  for three hundred years together observed in the Church, until the fatal and fixed time began to enter. The worshipping of Images (the Second, for time, of the Churche's Fornications) was not this also allured and at length fully ratified by like Signs 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 mean the Idolatry of Mass and Adoration of the Breaden God, search and see if it also be not thus attended.

  If all this be true, then would I know what Doctrine of theirs besides was instal∣led with these solemnities. There is but one only left for exception, and that is Purgatory: But what if all the delusions of Purgatory, with all the Apparitions of Purgatorian Ghosts, were but an indirect device of Satan, aiming partly to advance the Mass into an Idol by the miraculous efficacy (as the Ghosts forsooth report) of the oblation thereof for them;* 1.58 partly to instal the Son of perdition (a Daemon •• yet spake not of, and yet a Daemon) to sit as God in the Temple and Throne of Christ, with the keys of* 1.59 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 been working before the Devil seemed to know how to make this use of it, which at length he spied out and plied lustily with Signs and Wonders? If all this be true, then it follows still that it is Spiritual Fornication which the Holy Ghost in Scripture in∣tendeth, and the Event hath marked out for the Soul 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.

• 3. And lastly, The Great Apostasie is a thing proper to 〈 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 Kingdom of Daniel, Dan. 7. 25. & alibi.) But amongst all other Corruptions, only the Spiri∣tual fornication of the Church and Spouse of Christ will be found proper to these times.

CHAP. IX.

Two Exceptions against the foregoing Assertion. Except. I. That Idolatry should ra∣ther be laid upon the Pagans. This answered, and proved That Pagan Ido∣latry is not here meant, nor can the Saracen or Turk be the Antichrist meant in Scripture. Except. II. That Antichristianism cannot be charged upon those that acknowledge the true God and Christ. The Answer to this, wherein is interwoven the Author's serious and pathetical Expostulation with the Church of Rome. That Antichrist is a Counter-Christ, and his Coming a Counter-resemblance of the Com∣ing of Christ; shew'd in several particulars.

BUT you will say, if Idolatry and Spiritual fornication be the matter, why should not this rather be laid upon Paynims and Turks and Saracens, who acknowledge not Christ, rather than upon Christians who do?

I answer, S. Paul and S. Iohn prophesied of a thing to come, not of that which was in being when they prophesied. But Ethnical and Paynim Idolatry at that time overwhelmed the whole earth, yea and persecuted and made war with the Saints, and no time hath yet been when this Idolatry was not to be found. It must needs be then some other Whoredom (for Whoredom it was to be) which was prophesied of to come.

Again, neither Sara••en nor Turk (the greatest unchristian States since Christ) neither of these,* 1.60 I say, can be the Antichrist we speak of; nor their Blasphemy that Mystery of iniquity foretold by the Apostles and Prophets.

For there are two unquestionable Characters of that Mystery, which will neither of them, without doubt not both of them, agree to Turk or Saracen; namely, First, That it should sit in the Great City, which in S. Iohn's time reigned over the nations of the earth: Secondly, That it should be an Apostasie from the Christian faith once em∣braced. But the Turk, whatsoever he be, is no Apostate, being of a Nation which never was Christian: Nor was the seat of the Saracen Empire, whilest it stood, either in the Old or New Rome, or near unto either: For I would seem to yield for this time, that New Rome or Constantinople would serve the turn; though I am far enough from believing it. Nor will I allege, that Mahumet* 1.61 himself and his Nation were both Paynims when they began their blasphemie; for you would tell me that Sergius the Monk taught him to make the Alcoran. Nor will I question now whether the Christian or the Mahumetan* 1.62 be the greater Idolater; though the doubt might soon be resolved, seeing it is well known that the Mahumetans worship no Images. But I have alleged nothing but what is without exception, That both these Characters I speak of cannot be applied either to Turk or Saracen, though I believe that nei∣ther can be. When I spake of Paynims and Mahumetans, I would have you remem∣ber that there were some blasphemous Sects in the first Ages of the Church, which are no more to be accounted of as Christians than Mahumetans and Paynims are; nay Mahumetanism is nearer Christianity than many of them were: For amongst whom the Christians Deity is not received and worshipped, those, though they spring up in imitation of Christianity, I account but new Paynim-blasphemies, and not Chri∣stian Heresies. Such were the* 1.63 Cerinthians, Marcionites, Saturnians, Valentinians, and Manichees, &c. Which neither professed the same Deity, nor acknowledged that Divine Word which we Christians do: whereas yet the Mahumetans worship the same God with Iews and Christians, God the Creator of Heaven and Earth, the God of Abraham, Isaac and Iacob; howsoever they conceive otherwise of his Nature and Properties than Christians do. But this by the way, lest it might put a rub in our dis∣course of Spiritual fornication.

But you will still allege for her behalf who seems all this while to be charged, That Antichrist and the Man of sin is set forth in Scripture as the most hateful and execrable thing that can be in the eyes of God Almighty: But how can such a thing be said, and comparatively to be, where the true God, with Christ his Son, God and man are in any sort acknowledged and worshipped?

Lord! that the whole strain of Scripture, in the Prophets especially, and the ex∣ample 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 special people to himself, above all people that are upon the face of the earth? Deut. 7. 6. You only have I known (saith he) of all the families of the earth, Amos 3. 2. And is not Christ the Lord of Christians? and is not the Church his Spouse? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith S. Paul, Ephes. 5. 32. This is a great Mystery. No marvel then where this Mystery is not considered, if the Mystery of iniquity be not under∣stood.

Alas poor Church of Israel! thy case it seems should have been a very hard one; For, what Nation in the world ever suffered so much rebuke, so many plagues, so much wrath, as thou hast done? Yet couldst thou say for thy self, thou never forsook∣est the true God altogether, but wast still called by his Name; only thou wouldst fain worship him in Calves and Images, as other Nations, thy neighbours, did their Gods; thou wouldst needs follow the fashion, and this was thine errour. Thou never meantest to cast off thy Iehovah altogether, but still wouldst have him to be thy God, and thy self to be his people; yet thou tookest this liberty, to have other Gods be∣sides the Lord thy God, viz. thy Baalims and Daemon-Gods of other Nations about thee; and yet hopedst that Iehovah the God of heaven, thy only Sovereign God, would not be offended thereat, since thou retainedst him still in chief place and ho∣nour with thee.

Why was thy God then so unkind and cruel 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 he scatter thee, and even cart thee naked among the Nations, afore his jealousie would be satisfied? For it seems he is far more indulgent to his Second wife, the Church of the Gentiles: For she wor∣ships 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 Iesus, the Son of the living God, as her sole Mediator and Intercessor in the

presence of God his Father, yet thinks she may fall down to Saints and Angels, yea to as many Images of them as ever the Iews had of their Baalims, or the Gen∣tiles of their Daemons. And yet, forsooth, because she makes her Lord the chiefest still in the honour of her affection, and uses the rest of her Lovers no farther than she may still yield the first and chief place to him, she verily supposes he is no whit offended wite her: whereas Israel should have been called a Whore a thousand times over for as little as this; yea and like enough to have been carted too, and her nose slit (Ezek. 23. 25.) long before this time.

Nay, but she wipes her mouth, and asks why her Lord should be angry; for she calls him still her Lord, and acknowledges and professeth him still to be her Hus∣band. If he hath a mind to be angry with any, let him go to the Turks, Tartars and other Mahumetans, or to the Paynims, who will not acknowledge him at all to be their Lord, though he hath offered himself, and perhaps wooed some of them; but they would none of him, but have married themselves to other husbands: here, if he will be jealous, is matter for his jealousie.

But thou Christ-apostatical Strumpet, knowest thou not the first Commandment of thy Christian Decalogue to be,* 1.64 Thou shalt have no other Christs but me? What doest thou then with so many Christ-lings? Knowest thou not that an Husband is more grieved and dishonoured by his Wife's adultery, than if any other women whatso∣ever, yea suppose his kinswomen and daughters, should play the harlots?

What are Turks, Tartars, or any other unbelieving Nation under Heaven, unto thy Lord and Saviour? are they not all as Strangers to him, and he to them? But as for thee, he had chosen thee out of many Nations to espouse thee to himself; so that thou mayest say with Israel, Isa. 63. 19. We are thine; but as for them, thou never barest rule over them, they were not called by thy Name. But to thee (to use the words of Ezechiel, ch. 16. v. 8. &c.) He sware an o••th, and entered into a covenant with thee, and thou becamest his, and wert called, and wilt still be called by his name. Thee he washed with water, yea, throughly washed thee from the pollution of thy birth, and a∣nointed thee with oyl. Thou wast decked with gold and silver, and thy raiment was of fine linnen, and silk, and broidered work; thou didst eat fine flour, and honey, and oyl, and wast exceeding beautiful, and didst prosper into a Kingdom. And thy renown went forth among the Heathen for thy beauty; for it was perfect through the comeliness which the Lord thy God had put upon thee. But thou didst trust in thine own beauty, and playedst the Har∣lot because of thy renown, and pouredst out thy fornications upon every one that passed by. And of thy garments thou didst take, and deckest thy high places with divers colours, and playedst the Harlot thereupon. Thou hast also taken thy fair jewels of thy Lord's gold, and of thy Lord's silver, which he had given thee, and madest to thy self Ima∣ges of men, and didst commit whoredom with them; And tookest thy broidered garments, and coveredst them: and thou hast set the Lord's oyl and his incense be∣fore them, &c.

Iudge now between the Lord and his people, ye that have Wives, give sentence ye Husbands, whether of the two in question hath most dishonoured our Lord and Saviour; which of the two is most like to fret him, and kindle the coals of fury and jealousie: Those who never were in covenant with him, nor yet are called by his name; or whether his Spouse, his darling and beloved one, to whom he was betroth∣ed and married. Iudge according to the manner of Wedlock, and the notorious precedent of Israel. He that is a Father (we say) is best able to understand the love of a Father, and therefore God's love to his children: 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 unfaithful and treacherous Spouse the Christian Iezabel.

The decision and sum of all is this, That the Whoredom of the Church of God is a Spiritual Adultery; and therefore between the Idolatry of Christians and that of Infidels and Paynims is as much difference, in God's esteem, as is between Adul∣tery and simple Fornication. The one, as equal to Murther, was in the Law punished with death; the other with a much lighter punishment. Whence in Ezechiel (in those words I have been so long) Chapter 16. verse 38. God saith to Ierusalem for their Idolatry, that he would judge her as women that break wedlock and shed bloud are jud∣ged: he would give her bloud in fury and jealousie. And this was the resolution of God himself against Israel, Amos 3. 1, 2. Hear this word that the LORD hath spoken against you, O children of Israel, saying, You only have I known of all the families of the earth; therefore will I punish you for all your iniquities. And the same will be the judg∣ment of the Christian Iezabel (howsoever Paynims and Infidels speed) when Great

Babylon shall come in remembrance before God, to give unto her the cup of the wine of the fierceness ••f his wrath.

This I would have well considered and weighed by those whom the Mahumetan blasphemy hath dazeled, that they can hardly believe that so hated and execrable a name as that of Babylon should belong unto any other, unless there be yet to come some otherlike barbarous Tyrant and seducer after them.* 1.65 The cause of which errour is, That men have fancied another manner of Antichrist than the Holy Ghost meant of, and placed their eyes far wide of the ground of God's hatred, and of the nature of that Mystery of Abomination. But Israel's Apostasie, God's jealousie, and their unpa∣rallel'd Punishment therefore, such as no Nation in the World, how Idolatrous soever, endured besides themselves, are in this case the only Pole-star to direct us.

But even this mistake, which is and hath been of the Mystery of iniquity, is it self a kind of Mystery, or not without one: For Antichrist is a Counter-Christ, and there∣fore his Coming to be a Counter-resemblance of the Coming of Christ.

Christ was both to come, and accordingly looked for in the Last times, that is, in the time of the Fourth Kingdom of Daniel: So Antichrist and his Mystery of impiety was to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the latter times of those Last times, that is (as I shall better shew hereafter) in the Last times or Last Scene (as I may so speak) of the Fourth Kingdom of Daniel.

When Christ came, the Sceptre was to depart from Iudah, and that Common-wealth to be dissolved: 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. Thess. 2. 7.

The Iews expected Christ to come when he did come, and yet knew him not when he was come; because they had fancied the manner and quality of his coming like some temporal Monarch, with armed power, to subdue the earth before him: So the Christians, God's second Israel, looked the coming 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 coming as of some barbarous Tyrant, who should with armed power not only persecute and destroy the Church of Christ, but almost the World; that is, they looked for such an Antichrist as the Iews looked for a Christ.* 1.66

Wherefore as Christ came unto his own, and his own received him not; so Anti∣christ came upon those who were not his own, and yet they eschewed him not: But yet as some Iews (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 Iews ere long shall acknowledge and run unto him, whom they pierced as not knowing him: So hath the Christian Church, for a great part, discove∣red that Son of perdition, whom a long time they had ignorantly worshipped, because they knew him not. O the depth of the riches both of the wisdom and knowledge of GOD! how unsearchable are his judgment, and his ways past finding out!

But for our part, seeing our case is so like unto that of the Iews, let their lamen∣table and woful error, in mistaking their Messiah by wrongly fancying him, be a warning and caveat unto us, that we likewise upon like conceits and prejudice mistake and misdeem not the Man of sin.

TINE' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, SOME.

CHAP. X.

The Second Particular in the Description of the Great Apostasie, viz. The Persons Apo∣statizing, exprest by TINE' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 SOME. The Great Apostasie was to be a General one. That the word [TINE' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 SOME] doth not always imply a Few or a Small number, proved by several passages in Scripture. The true Church of Christ was never wholly extinguish't. Wherein we and the Papists differ about the Churche's Visibility. In what respects our Church was Visible, and in what it was Invisible under the Apostasie and Reign of Antichrist. This is further cleared by the parallel state of the Israelitish Church under the Apostasie of Israel.

NOW I come unto the Second point expressed in this Description of the Great Apostasie, namely, The Persons Revolters; They should not be all, but TINE' 〈 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 our English do 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 many as should like a Cloud over-spread the face of the Christian Firmament, in such sort as the Stars and Lights therein should not easily be discerned. For the Great Defection so much prophesied of was to be a Solemn and General one; such a one as wherein the chiefest of the Churches, honoured as a Mother in Israel, should become a Babylonish Whore, a Mother of Harlots and of the abominations of the Earth, Revel. 17. such a one as whereby the Outmost Court of the Temple of God should not only be prophaned, but troden down by Gentilism, Revel. 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 only make war with the Saints, but overcome them, Rev. 13. Otherwise, if our Apostle here, and S. Iohn there, should mean no more but the Errours of some particular ones, and their Revolt from the Faith of the Church, they should make either no Prophe∣cy at all, or at the best but a needless one.

For who knows not that in S. Paul's, S. Iohn's, and the Apostles own times, were many Heresies and Hereticks grown 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 been the worst the Church should look for, the Apostles should seem to prophesie of things present, and not as they do 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 own 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, eclipse and overcloud the beautiful face thereof: which manner of Desection never had been before, nor should the like be after it.

Now that the word TINE' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or SOME useth in Scripture to imply no small number, but only 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 ou•• 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 v. 66. Many of his Disciples from that time went back, and walked no more with him: Nevertheless concerning these many Christ himself saith, v. 64. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But there are Some of you which believe not: Here we see that Some is a great many. So Rom. 11. 17. S. Paul there saith of the rejection of the Iews, Some of the branches are broken off: Now what a Some this was, appears in the same Chapter, v. 32. when he saith, God hath included them ALL in unbelief, that he might have mercy upon ALL. But to seek no further, the 1 cor. 10. will store us with exam∣ples: as v. 7. Neither be ye Idolaters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Some of them were; this was a great Some, for Moses saith of it, Exodus 32. 3. And ALL the people brake off their golden Ear-rings, and brought them to Aaron. In v. 8. Neither let us commit fornication, as Some

of them; which were so many, Numb. 25. 4. that the Lord said unto 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 v. 3. it is said in general, and Israel joyned himself to Baal-Peor. Again in the same Chap. v. 9. it is said, Neither let us tempt Christ, as Some of them also tempted, and were destroyed of Serpents; and verse 10. Neither mur∣mure, as Some of them also murmured: this Some was a great Some indeed, even all the people, save Moses, Ioshua and Caleb; whereof is said, Numb. 14. 1. And ALL the Congregation lifted up their voice and wept; and v. 2. And ALL the Children of Israel murmured against Moses and Aaron; and the WHOLE Congregation said unto them, Would God that we had died, &c. wherefore they were as largely punished, all of them dying in the wilderness, Ioshua and Caleb excepted. These places of many will suffice, to shew that the word [SOME] in my Text intends not to extenuate the num∣ber of Apostates, as implying they should be but Few; but only shews they should not be All: For where the Apostates are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Some, there Some also are not Apostates, but excepted from the common Defection, wherewith the rest were miserably over∣whelmed.

The Observation therefore which this [TINE' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 SOME] affords us is, That the true Church of Christ was never wholly extinguished, nor the light of his Gospel ever quite put out, no, not in the greatest darkness that ever was to overwhelm it.

By the true Church of Christ I understand That holy Society and Company of Believers, which as they accord and are joyned together in one common Faith of all Divine Truths needful to Salvation, so are they also free from the fellowship of such enormous abominati∣ons and mortal errors as destroy and overturn 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 Churche's Eclipse came, and the Great Apostasie had overspread the face thereof) was indeed much impaired, indangered and obscured, but never was totally extinguished, but continued even under the Iurisdiction of the Man of sin, yea in Babylon it self where he had this Throne: For doth not Christ at length say, Apocal. 18. 4. Come out of her my people? How could they come out thence, unless they had been there? or how should Antichrist sit in the Temple of God, 2 Thess. 2. 4. unless God's Temple were even there where Antichrist sate? As a few living embers in a heap of dying ashes; As a little Wheat in a field overgrown with weeds; As the Lights of the heaven in a firmament overcast with clouds; As a little pure Gold in a great mass of dross and mixed metal: such was the faithful Company of Christ in the Apostate body of Christendom, the* 1.67 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 always been; but you must prove also that you have alwayes visibly been: For the true Catholick Church must not only never have been interrupted or extinguished, but it must have been a Society visibly known 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) do but play upon the present advantage which they think their own 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 be pleased to de∣liver other doctrine; which if they would be so ingenuous as always to remember, we needed not such a stir about the point of the Churche's Visibility. For the difference between them and us hereabout is not so great as they would make it seem. They themselves, and the Fathers also, teach, That when Antichrist cometh, the Visibility of the Church shall be eclipsed: nay they affirm more than we usually in that case require; For then, they say, the use of the Sacraments shall cease; no Eucharist, no Mass, no publick Assemblies, yea all Ecclesiastical Iurisdiction shall be extinguished. But here lies all the difference; they hold the glorious Visibility of the true Church to have con∣tinued 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 maintain, the clouding of the Churche's Visibility under the Man of sin to have been already, and some part of the Visible splendor thereof to be yet to come: Both agreeing in this, that in the fatal Apostasy the Churche's Visibility and Glory should cease: but we say, That time hath been already; they say, It is yet to come: we say, That time of darkness was to continue many ages; they say, When it comes, it shall last but three single years and a half. Seeing therefore the whole Controversie lies in the point of Time, Whether the Churche's fatal Apostasie be already past or yet to come; it would be

much the shorter and quicker course for both them and us to decide this Controver∣sie, To examine the condition and quality of both Religions by the Holy Scripture, where we have also, as S. * Peter speaks, a most sure word of Prophecie, whereunto we shall do well if we take heed, as to a light shining in a dark place.

Now though this Answer be sufficient enough for the Objection of our Adversa∣ries; yet for the better understanding 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 during the prevailing Apostasie, and in what respect again it was not Visible; and in both agreeable to the State of the true Church under the frequent Apostasies of Israel.

First therefore, we must know that by A Visible Christian Society in this Question is meant A Society or Company of Christian Believers joyned together in one external Fellowship and Communion of the same publick Profession and Rule of Faith, Vse of Sacraments, and Ecclesiastical Iurisdiction; For these make the outward form and (as it were) shape of the Church, whereby this Society is discernable from other Societies of men: So that a Society by this outside severed and distinguished from other Societies, is a Society visible and conspicuous to other Societies of men.

The question therefore is, Whether that holy Society of Believers before menti∣oned, who accorded together in one Common Faith with us of all Divine Truths needful to Salvation, and kept themselves free from such enormous abominations and mortal errours, which we now disclaim as utterly annihilating that Common Faith; Whether such a Society as this has been in all Ages, joyned and distinguished by such a common out-side from other Companies, either of men in general, or Christians in special; or in shorter, and perhaps plainer, terms thus, Whether the Society of men of our Christian belief hath in all ages been for the out-side a distinct Ecclesiastical Corporation from other Societies of men.

My Answer is, That for the First Ages it was so; not only thus Visible, but easily discernable from all other Societies of men whatsoever: But afterward, when the Great Apostasie we speak of surprized and deformed the beautiful Spouse of Christ, then was not that Virgin-Company of Saints, our Mother, a distinct external Society from the rest of Christendom; but a Part, yea and the only sound Part, of that Ex∣ternal and Visible Body whereof our Adversaries boast their predecessors to have been members. For howsoever this our Virgin-Mother, for the inward and invisible communion of her sincere and unstained Faith, were a distinct and severed Company from the rest with whom she lived; yet, for the Common Principles of the Christian Faith still acknowledged in that corrupt body of Christendom, she retained commu∣nion with them, and for the most part of that time of darkness continued an Exter∣nal part of the same Visible Body with the rest in gross call'd Christians; as being be∣gotten by the same Sacrament of Baptism (as the Israelites in the like case of Cir∣cumcision,) taught in some part by the same Word and Pastours still continued amongst them, and submitting to the same Iurisdiction and Government, so far as these or any of these had yet some soundness remaining in them. But for the rest which was not com∣patible with her sincere and unstained Faith, and which annihilated, in those it sur∣prised, even those Common Grounds of Christianity otherwise outwardly professed; she with her children either wisely avoided all communion with it; or if they could not, then patiently suffered for their conscience sake under the hands of Tyrants, called Christians; until that Tyranny growing insupportable, and that mortal contagion un∣avoidable, it pleased God, lest we might have been as Sodom 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 coun∣terfeit metal, so that of both is made but one mass or lump; each metal, we know, still retains its nature diverse from the other, and yet outwardly and visibly is not to be discerned the one from the other; but both are seen together as they are outward∣ly one, but cannot be distinguished by the eye as they are diverse and several; the Gold is Visible as it is one mass, 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 metal appear 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 metal of the Visible Christian Body was not outwardly discernable from the base and coun∣terfeit, while one outside covered them; and so much the rather, because the Apostate part in a great proportion 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 Cor∣ruptions as time had gathered; even as Gold refined begins not 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 Belie∣vers under the Apostasie of Antichrist, is the same which befell the true Israelites in the Apostasie of Israel. And doth not S. Peter intimate that the Apostasie which should be∣••ide Christians should be like to that which we read to have befallen Israel, 2 Pet. 2. 1? Therewere (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 deny∣ing 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 Christendom by the false Doctors of Babylon, like unto those wherewith the false Prophets of Israel infected and poisoned the ancient people of God; surely we cannot find a better Pattern whereby to know what was the state and condition of the unstained Christian Believers under the Apo∣stasie of the Man of sin, than that which was of the true Israelites under the Apostasie of Israel.

For the right understanding whereof, we must always remember that the Israelitish Church did at no time altogether renounce the true and living God, not in their worst times; but in their own conceit and profession they acknowledged him still, and were called his people, and he their God, though they worshipped 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 ac∣knowledge him, and to be called Christians; though by their Idolatry and spiritual whoredoms they indeed 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 AEgypt. Here therefore the case of both is alike; let us also see the rest.

You ask, Where was the true Church we speak of in Antichrist's time? I ask like∣wise, Where was the Company of true worshippers in Ahab's time? was it not so co∣vered and scattered under the Apostate Israelites, that Elias himself, who was one of it, could scarce find it? I have been very jealous (saith he) for the Lord God of hosts; because the children of Israel have forsaken thy Covenant, thrown down thy Altars, and slain thy Prophets with the sword; and I, even I alone am left, and they seek my life to take it away, 1 Kings 19. 14. Yet the Lord tells him, verse 18. I have yet left me seven thou∣sand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. Yet I trow these seven thousand were not outwardly severed from the rest of Israel, but remained still external members of the same Visible body with them.

But you will except, that the true and unstained Church in Iudah was still visible and apparent. I ask you then, Where was the Company of the true worshippers of Iehovah in Manasses time, the worst time of all other? when the ten Tribes were carried captive, and but Iudah 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 manner of Idols and Idolatries, like unto the abominations of the heathen, whom the Lord had cast out before the children of Israel:* 1.68 when in the Temple it self, the only place where the true God was legally to be worshipt, were Idolatrous Altars erected, even in the House whereof the Lord had said, In this House and in Ierusalem will I put my name for ever; even in this House, this holy House, were Idols and graven Images erected, and in both Courts thereof Altars to Baalim, the Sun, the Moon, and the whole host of hea∣ven; the like whereof never had been until that time. Besides, who is able to name the man for almost fifty years together that remained a Faithful servant and True worshipper of the Living God in the midst of this hideous profanation? Nor is it ea∣sie to be conceived, how it was possible all that time to offer any Legal sacrifice with∣out Idolatry, when God's own Temple and House was made a den of Idols; nay his Altar, the only Altar of Israel, destroyed, to make room for Altars 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 certainly, he had a Church, and a Company which defiled not their garments; 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 known together with the rest to be Israelites and people of Iehovah; but known to God alone and themselves to be true Israelites and faithful servants to Iehovah their

God. And that such a Company there was, and a strong party too, though not seen, appeared presently upon the death of Manasses and his wicked son, when Iosiah began to reign at eight years of age. For they then prevailed even in the Court it self, and so brought up the King, that even while he was yet young, in the eighth year of his reign, he began to seek after the God of David his father, and in the twelfth year to make a pub∣lick and powerful Reformation,* 1.69 such as the like was never done before him. Could all this have been done so soon, and by a King so young in years, and to carry all be∣fore it like a torrent, unless there had been 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 seen?

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

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

CHAP. XI.

The Third Particular, or The Time of the Apostasie. That the Last Times in Scrip∣ture signifie either a Continuation of Time, or an End of Time. That the Last Times simply and in general are the Times of Christianity; the Last Times in special and comparatively, or the Latter Times of the Last Times, are the Times of the Apo∣stasie under Antichrist. That the Times are set out to us to be as Marks to inform us when the Things to fall out in them should come to pass; and not the Things intended for signs to know the Times by. This Observation illustrated from Dan. 8.

OF the two first Particulars of the Four, whereby the Great Apostasie of Christian Believers is here decyphered, I have spoken sufficiently; viz. First, for the Quality and kind thereof, it should be a new Doctrine of Daemons: Secondly, that for the Persons revolting, they should not be All, but Some Now I am to speak of the Third, The Times 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 mean sometimes a Continuation or Length of time; sometimes an End of time.

A Continuation of time I mean, as when we say that Winter is the Last time or season of the year, 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 System of time, whereof it is the Last part, is truly termed the Last time thereof. Man's life is a Systeme of divers ages, the Last space whereof is the Last time of life. The Year is a Systeme of four seasons, and therefore the Last season thereof, Winter, may be called the Last time of the year. But by an End of time, I mean the very expiring of time, as the Last day of December is the End or last time of the year; the moment when a man dies is the Last time, that is, the End of his life.

Now in the New Testament, when by mention of Last time is meant an End or Ter∣minus temporis, I observe it to be exprest in the Singular number; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Last day, being four times mentioned in the sixth of Iohn, 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 Saviour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the last day, Iohn, 6. 39, 40, 44, 54. And Martha of her brother Lazarus, I know (saith she) he shall rise again in the Resurrection, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at the Last day, Iohn 11. 24. So 1 Pet. 1. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the last time, is used in the self-same sense, being spoken of the incorrup∣tible 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 Iohn 2. 18. we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Last hour, Little children, it is the Last hour; where no doubt he meaneth an End of some time, but not the End of the world, which was then far off; but an End of their time to whom he then wrote his Epistle, (that is,) an End of the Iewish State and Religion, which was then at the very door: which Expo∣sition I will make more plain hereafter.

But when a Continuation or Longer space of time is signified, then I find the Plural 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 years at the least. So Heb. 1. 2. God (saith S. Paul) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in these Last days hath spoken unto us by his Son. And 2 Tim. 3. 1. This know also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that in the Last days perillous times shall come. Again, Acts 2. 17. In the Last days I will pour out of my Spi∣rit upon all flesh. In the 2 Pet. 3. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the Last days 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 therefore presupposed, I approach one step nearer, laying this for a second ground of our discovery, That these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Latter times, whereof S. Paul speaks and means, were Times not then pre∣sent, but afterward to come: For the words of the Text are not a Narration of things present, but a Prediction (as I have already admonished) of what should beside the Christian Faith in after-times. Yet notwithstanding were the Times wherein S. Paul lived, and all the Times of Christianity, the Last times, and so styled in Scripture even by our Apostle himself, as by some of the forecited examples evidently appeareth. Wherefore it must needs follow, that the Times here meant and mentioned in my Text are not the Last times in general and simply, but the Last times in special and compara∣tively; that is, the Latter times of the Last times: That as the Last times in general were the times wherein CHRIST the Sun of Righteousness was to be revealed, and his Kingdom founded in the World; so the Latter times of these Last times should be the times wherein the Apostasie of the Christian Faith should prevail, and that Wicked one usurp the Throne of Christ.

Before therefore that we can know what are the Last times comparatively (that is, the Latter times, or the Last of the last) we must first understand what are the Last times simply and in general; 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.

As for the Last times therefore in general, most use to describe them only thus, To be the times of the Kingdom of CHRIST,* 1.70 which began at his Passion, to conti∣nue unto the end of the World; which in respect that it succeds the Legal worship, and no other shall succeed it, is therefore the Last time. In like manner the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 allotted to the Man of sin are (as I take it) usually no otherwise described than to be the Times wherein the Apostasie should appear; which in that it should immedi∣ately precede the Second coming of CHRIST, is therefore to be esteemed the Last times of all. But these descriptions are obscurum per magis obscurum, they declare an obscure thing by that which is or was more obscure than it; and therefore 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 Last times or fulness of time were both a ground of the Iews expectation of CHRIST when he came, and are with∣out doubt so often propounded and alledged by the Apostles for a confirmation of the * 1.71 truth of his coming. But if the Last times could not be known but by his coming, how should his coming be known by them? So also the Holy Ghost in my Text men∣tions these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Latter times for an argument or sign of the Apostasie to fall out therein, or for a note and mark of time wherein we should look for, and therefore as fore-warned beware of being carried away in that Defection. But if these Times can∣not be known nor described any other way than by the Defection 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 Marks to inform us when that should come to pass which was to fall out in them, and not the Things which were to befall, intended for Signs to know the Times by. And therefore we are not to doubt but that the Holy Ghost hath somewhere else, by some other mark and ground of Computation, made known unto us when to reckon both the Last times, wherein was foretold that Christ should be anointed; and these Latter times of them, when the Christian Apostasie should be revealed: that so we might have a sure belief in the one, and a certain and sufficient mark when to beware of the other.

The Prophanation of the Legal Sanctuary and trampling down the holy people by An∣tiochus Epiphanes was marked out in Daniel's prophecy by the like circumstance and

determination of time, as is this Apostasie here in our Apostle's prediction. Dan. 8. 23. In the latter time, or* 1.72 latter end of the Kingdom of Graecia, a King of a fierce coun∣tenance shall stand up, viz. He who should magnifie himself against the Prince of the Host of Heaven, and take away the daily Sacrifice, &c. as it is in the Vision which was fore∣shewed of him Verse 10, 11. Where it would be preposterous to think, that this Latter time or End of the Greek Kingdom 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 known, was therefore intended for a Character to observe the Event by. For when was this Latter end of the Greeks King∣dom to be taken notice of, but then when they should see that Kingdom begin to be given unto another people; when the Fourth Kingdom, the Roman State, should once begin to incroach upon the Third? especially when they should see the Head-Pro∣vince thereof, Greece it self, to come under their obedience; when they should see this, then were they to prepare themselves; for the abomination of desolation was now at the door. And surely the Event was most punctual: For this Roman incroachment, having been some 28 years together manifestly attempting and advancing, was at length accomplished, when AEmilius the Consul having quite vanquished Perseus the King of Maccdon, all Greece came under the Roman obedience, 166 years before the Birth of Christ: which no sooner was come to pass, but the very self-same year, within less than three months after, Antiochus sets up the abomination of desolation in the Temple of Ierusalem. Why should we not then believe that the Holy Ghost in∣tendeth here to give us as sure a Watch-word when to beware of the Man of sin, by this circumstance of Latter times in my Text, as we see he gave the Iews to look for the Persecution and Prophanation by Antiochus?

CHAP. XII.

A more particular account of the Last Times in general, and of the Latter Times of the Last Times. That the Four Kingdoms of Daniel are the Great Kalendar (as the LXX weeks the lesser Kalendar) of Times. That the Times of the Fourth or Last Kingdom (that is, the Roman) are the Last Times meant in Scripture. That the Latter Times of the Last Times are the Latter Times of the Fourth Kingdom, wherein the Great Apostasie should prevail.

THEREFORE without any more preambles, I come now directly to resolve what was before propounded, viz. First, What is meant by LAST TIMES in general, 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 〉 LATTER TIMES in my Text, which must be, as I said be∣fore, a Latter part of that general.

For the true Account therefore of Times in Scripture, we must have recourse to that SACRED KALENDAR and GREAT ALMANACK of PROPHECY, The Four Kingdoms of Daniel, which are A Prophetical Chronology of Times measured by the succession of Four principal Kingdoms, from the beginning of the Captivity of Israel, un∣til the Mystery of God should be finished. A course of Time during which the Church and Nation of the Iews, together with those whom by occasion of their unbelief in Christ God should surrogate in their rooms, was to remain under the bondage of the Gentiles and oppression of Gentilism: But these Times once finished, all the King∣doms of this World should become the Kingdoms of our Lord and his CHRIST. And to this Great Kalendar of Times, together with that other, but lesser, Kalendar of LXX weeks, all mention of Times in Scripture seems to have reference.

Now these Four Kingdoms (according to the truth infallibly to be demonstrated•• if need were, and agreeable both to the ancient opinion of the* 1.73 Iewish Church whom they most concerned, and to the most ancient and universal opinion of‖ 1.74 Christians derived from the times of the Apostles, until now of late time some have questioned it) are, 1. The Babylonian, 2. that of the Medes and Persians, 3. the Greek, 4. the Roman. In which Quaternary of Kingdoms, as the Roman, being the Last of the Four, is the Last Kingdom; so are the Times thereof those Last Times we seek for; du∣ring which times (saith Daniel. chap. 2. v. 44.) The God of Heaven shall set up a Kingdom which shall never be destroyed, nor left unto another people, but it shall break in

pieces and consume all those Kingdoms, and it shall stand for ever: which is figured by a Stone hewen out of the mountain 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 Mountain, and filled the whole earth. The meaning of all which is, That in the Last times, or under the Times of the Last Kingdom (the Roman) should the Kingdom of CHRIST appear in the World, as we see it hath done.

And this is that which the Apostle saith, Hebrews 1. 2. God in these Last days, or Last times, hath spoken to us by his Son: and S. Peter 1 Epist. 1. 20. that he was fore∣ordained before the foundation of the world, but was manifested in these Last times. This is that Fulness of time whereof the Apostle speaks, Galat. 4. 4. When the Fulness of time was come, God sentsorth his Son made of a woman: and Ephes. chap. 1. v. 9, 10. Ha∣ving made known to us the mystery of his will—That in the dispensation of the Fulness of times he might gather together in one all things in Christ. Agreeable unto all which is that Hebrews 9. 26. Christ hath once appeared,* 1.75 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the end of times, or ages, to put away sin by the Sacrifice of himself: Where these Last times, Ful∣ness of time, and Conclusion of ages, are nothing else but the Times of the Fourth King∣dom, whose Times are the Last period of Daniel's Four, the Fulness of the Propheti∣cal Chronology, and Conclusion of the Sacred Kalendar. During these Times Christ was looked for, and accordingly came, and reigned; whose Kingdom shall at length abolish the brittle remainder of this Romish State, according to the other part of the Prophecy, when the Fulness of the Gentiles shall come in, and our Lord subdue all his enemies under his feet, and at the last even Death it self.

HAVING thus found What Times are termed the Last times in general, let us now see if we can discover which are the Latter Times of these Last times, or the Latter times in special, which are those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Latter Times in my Text: which will not be hard to do. For if the Last Times in general are all the Times of the Fourth King∣dom, then must our Latter times, as a part thereof, needs be the Latter times of that Kingdom. Let us therefore again to our Prophetical Kalendar, and survey Daniel's de∣scription of the Fourth or Roman Kingdom, as it is Chapter 7. from verse 19. where we shall soon find the Latter times thereof to be that Period of a* 1.76 Time, Times and half a Time, during which that prodigious Horn with eyes like a man, and a mouth speaking great things, should make war with the Saints, prevail against them, and wear them out, and think to change times and laws, until the Iudgment should sit, and his dominion be taken away; and in him that long-lived Beast finally be destroyed, and his body given to the burning flame, verse 11. For this Hornish Sovereignty is the Last Scene of that long Tra∣gedy, and the Conclusion of the Fourth Beast; and therefore the times thereof are those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Latter times, whereof the Spirit spake expresly, that in them there should be an Apostasie from the Christian Faith.

CHAP. XIII.

Two Enquiries concerning the Latter Times. I. What durance they are to be of. Answ. That the Times of the Antichristian State are to last 42 months or 1260 days. That hereby cannot be meant three single years and an half, proved by several particulars. Enquiry II. When they begin. Answ. That they take their beginning from the mor∣tal wound of the Imperial Sovereignty of Rome, or the ruine of the Roman Empire. This proved from the Apocalypse, and 2 Thessal. 2. where by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Fa∣thers generally understand the Roman Empire. The same further proved from Dan. 7. That by the little Horn is meant Antichrist or The man of sin (and not Antiochus Epiphanes) was the judgment of the most ancient Fathers.

COncerning these Times thus found, we will now further enquire, First, What du∣rance they may be of; Secondly, When they take beginning, and by what mark their beginning may be known.

For the First, we will make no question but these are the self-same Times whereof S. Iohn speaks,* 1.77 telling us That the Church should be in the wilderness a Time, Times, and half a Time; the same with those XLII moneths* 1.78 wherein S. Iohn's restored Beast should domineer, and play the self-same reeks which Daniel's Hornish Tyrant doth;

the same time with those XLII moneths* 1.79 during which the Church is trodden down of the Gentiles; lastly, the same time with‖ 1.80 1260 days, during which the Witnesses of Christ prophesie in sackcloth. For a Time, Times, and half a Time, or a Year, two Years, and a half, are XLII moneths; and XLII moneths make 1260 days. If therefore we can find the continuance and beginning of any of these, we have found the continuance and beginning of them all.

For the Duration and Length of them, they must imply some definite time, because the Scripture follows that use of speech, and useth no number indefinitely, but those which the use of speech had made such, as 7. 10. 1000. But mixt and compound num∣bers,* 1.81 as these are, viz. 3½. 42. 1260. are neither in the Hebrew, nor I think in any other tongue, used indefinitely.

Our Adversaries would have them literally understood for Three single years and a half, as though it were an History, and not a Prophecy: But besides the use of Prophe∣cy to reckon Days for Years, 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 years and a half.* 1.82 1. Ten Kingdoms founded at the same time with the Beast. 2. Peo∣ples, and multitudes of Nations and Tongues to serve and obey him. 3. To make war 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 drink of the wine of her fornication, all the Kings of the earth commit fornication with her, yea the Merchants and all those that had ships in the Sea to grow rich by trading with her. Methinks all these things should ask much more than Three years work or Four either. To which I add moreover, that that King, State of Government, So∣vereignty, 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 continue but a short space, Rev. 17. 10. But if the Antichristian State shall continue but Three years and a half literally taken, how short must the time of that foregoing King or Sovereignty 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 (wherein the Whore should ride the Beast) was to continue a long space? Therefore Three years and a half Historically taken cannot be the Time of the Churches Apostasie and the Antichristian Sovereign∣ty of Rome: and if it cannot be taken Historically, it must be taken Prophetically, eve∣ry Day for a Year; and so 1260 days counted so many years shews the extent of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Latter times to be 1260 years.

NOW for the Second thing proposed, The Beginning of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Latter Times; S. Iohn tells us in the Revelation, That his Blasphemous Beast of 42 moneths continuance should succeed upon the mortal wound of the Caesarean or Imperial Sove∣reignty of Rome; and Apocal. 17. 12, 13. the Idolatrous 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 kingdom unto this Whore-ridden Beast. And would not he also in the same Chapter have us take notice, That the An∣tichristian State of the Beast which was to come should be the next to that of the Cae∣sars which then reigned? For the Angel there tells him, That that State of the Beast wherein the Whore should ride him, which then was not in being, but should after∣ward ascend out of the bottomless pit and go into perdition, that this State or Head of the Beast should succeed so immediately upon the Sixth State or Head (viz. the Caesarean then reigning) that howsoever for some respect it might be called an Eighth, yet should it in very deed be but the Seventh. For how could it be otherwise, when the Beast in the Vision hath but Seven heads and no more? Vide ver. 8. 10, 11.

Agreeable to this is S. Paul's Epocha, 2 Thes. 2. 7. who tells us, that as soon as the Imperial Sovereignty of Rome, which then hindred, should be taken out of the way, then should that Wicked one be revealed.* 1.83 Thus the Fathers generally expound it. Hence was that custom in the Church, in the most ancient times of it, to pray in their Liturgy for the lasting of the Roman Empire; that so Antichrist might be long a coming. Tertul. Apol. cap. 32, & 39. Ad Scap. cap. 2. Upon this ground S. Ierome, when he heard of the taking of Rome by Alaricus the Goth, presently expected the coming of Antichrist, Ad Gerontiam de Monogamia; Qui tenebat, (saith he) de medio fit, & non intelligimus Antichristum appropinquare: He who hindered, is taken out of the way; and we consider not that Antichrist is at hand. Idem Praefat. in Lib. 8. Comment. in Ezek. Pascitur animus, & obliviscitur seculi calamitatum, quod in extremo fine jam positum con∣gemiscit & parturit, donec qui tenet, de medio fiat, & pedes statuae quondam ferreae fra∣gilitate

digitorum fictilium conterantur: Cadit mundus, & Cervix erecta non flectitur, &c. My mind is* 1.84 refresht, and for the present forgets the woful calamities that this last Age Labours with, groaning and travailing in pain, till he who hinders, be taken out of the way, and the feet of the‖ 1.85 iron Statue be broken to pieces by reason of the brittleness of the clayic toes. The world goes to ruine, and yet the haughty neck does not bend, &c. Thus he. Postquam clarissimum terrarum omnium Lumen extinctum est, imò Romani Imperii truncatum caput, & in una urbe t••tus orbis interiit—After that the most glorious light in all the world was put out, and the Head of the Roman Empire was cut off, and so the whole world was destroy'd in the destruction of that one City—as he elsewhere deplores that woful calamity, Praes. in Lib. 1. Comment. in Ezec.

Answerable to that which S. Iohn told us, Daniel's Kalendar also informs us, That the Hornish Tyrant, who was to act the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, should then begin to appear, when Ten Kings should arise in the Fourth Kingdom. For the Ten Horns which at the last he espied upon the Beast's head, and ob••erved a little Horn with eyes and a mouth to spring up amongst them, and displant Three of them, chap. 7. v. 8. the An∣gel v. 24. expounds to be Ten Kings which should arise out of that Kingdom, and ano∣ther (to wit Antichrist) should arisea 1.86 behind them (so itb 1.87 should be translated, as the Septuagint 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 down orc 1.88 humble three Kings, and play those recks which follow in the Text. Thus the Fathers universally and from the utmost antiquity expound this Scripture. Iustin Martyr Dialog. cum Tryphone takes it as granted, that this Horn is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that man of Apostasie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that would attempt all the mischief imaginable against us Chri∣stians. Irenaeus, scholar to Polycarp, l. 5. c. 21. aliis 25. saith, Daniel novissimi Regni sinem respiciens, id est, novissimos decem Reges, in quos divideretur regnum illorum super quos Filius perditionis veniet, Cornua dicit decem nasci Bestiae, &c. The prophet Daniel eying the end of the Fourth or Last Kingdom, that is, those Ten Kings into whom their Kingdom should be divided, and upon whom the Son of Perdition should come, [viz. the Little Horn that should domineer and overtop them] saith (chap. 7.) that the Beast had Ten Horns grow out of his Head, and that there came up among them another little Horn, and that before this Horn Three of the first Horns were pluck'd up by the roots. Yea a little after he tells us, that S. Iohn in his Ten Kings which should receive their Kingdoms at one hour with the Beast, expounds this of Daniel; Manifestius adhuc de novissimo tempore, & de his qui sunt in eo decem Regibus, in quos dividetur quod nunc regnat Imperium, significavit Ioannes Domini discipulus in Apocalypsi, edisserens quae suerint decem cornua quae à Daniele visa sunt, &c. What was before prophesied con∣cerning the Last Times, and the Ten Kings therein, amongst whom the Empire that now reigns should be divided, Iohn, the disciple of our Lord, hath more clearly exprest in his Apocalypse, where he tells what those Ten Horns were which Daniel saw, viz. Ten Kings, which had received no Kingdom as yet, but were to receive power as Kings one hour with the Beast: Chap. 17. 12. Nay S. Ierome, in his Comment upon this seventh chapter of Daniel, will give us to understand that all the Ecclesiastical Writers deli∣vered this to be the true exposition: For having there confuted Porphyrie, who, to derogate from the divinity of this Prophecy, would have it meant of Antiochus Epi∣phanes, and therefore written when the Event was past, he concludeth thus; Ergo dicamus, quod omnes Scriptores Ecclesiastici tradiderunt, In consummatione inundi, quando regnum destruendum est Romanorum, decem futuros reges, qui ••rbem Romanum inter se dividant, & undecimum surrecturum esse Regem parvulum, qui tres reges de de∣cem regibus superaturus sit, in quo totus Satanas habitaturus sit corporaliter: Let us there∣fore affirm, agreeably to the concurrent judgment of all Ecclesiastical Writers, That in the consummation of the world, when the Roman Empire is to be destroyed, there shall arise Ten Kings who shall share the Roman world among themselves, and that an Eleventh King (the little Horn in Dan. 7.) shall arise, who shall subdue Three of those Ten Kings; in which little Hornish Tyrant Satan shall dwell entirely and bodily. Who these three Kings were which this Horn displanted to make himself elbow-room, you shall hear more anon. But I will not conceal that I have heard of another Exposition, which fits our turn for the Beginning of the Apostasie no less than that of the Fathers; namely, That by Ten Kingdoms may be meant the full Plurality of the Roman Provinces, so much whereof as Three is of Ten should have the Imperial power rooted out of them, and fall under the Dominion of the Antichristian Horn, who should act the Sovereignty of the Latter times or the last Sovereignty of that Kingdom. Now it is most

true, that the Pope's Patriachdom in the West holds just that scantling of the ancient Territory of the Roman Empire; which a man may judge by his eyes or compasses in a Map: and yet I prefer the other Exposition before it.

To come to an issue: It is apparent by all that hath been said, that these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Latter times, with that wicked Sovereignty which should domineer in them, were to take beginning from the wound, the fall, the ruine, the rending in pieces or root∣ing up of the Imperial Sovereignty of the City of Rome. When that City should cease to be the Lap of that Sovereignty which the Caesars once held over the Nations, and many new upstart Kings should appear in the place and Territory of that once-one Empire; then should the Apostasie 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 History.

CHAP. XIV.

That we are not to reckon the Latter Times, or the Times of the Empire's ruine and the Apostasie attending, from the full height thereof: This illustrated from other Computati∣ons in Scripture. The Three main Degrees of the Roman Empire's Ruine. Who are those 3 Kings whom the Little Horn (or Antichrist) is said (in Dan. 7.) to have displanted or deprest, to advance himself. About what time Saint-worship began in the Church. That we are not too curiously to enquire from which of the 3 degrees of the Empire's ruine the Apostatical or Latter Times take their begin∣ning.

BUT you will say, The Imperial Sovereignty of Old Rome fell not all at once, but had divers steps and degrees of Ruine; so that the doubt will be notwithstand∣ing, from which of these steps of the Fall thereof these Latter times must be rec∣koned.

I answer, From any of them. For as the Imperial Sovereignty fell by degrees, so the Apostasie under the lattermost Sovereignty grew up also by degrees; and for eve∣ry degree which the ruinous Empire decayed, was the rising Son of perdition a de∣gree advanced. Secondly, All the main and evident degrees of the Empire's ruine fell in the compass of an Age; and the knowledge and observation of that Age only, within which the Times of this Fall are comprehended, was sufficient both to warn them who then lived that that which should come was then a coming, and to inform us who now live that it is already come.

Now which were these main and evident degrees of the Empire's falling, and at what time, I will tell you as soon as I have removed an usual mistake in this business, which is to reckon the times of the Empire's ruine, and so likewise of the Apostasie attending it, only from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or full height thereof. But this is too much against Reason, and not agreeable to the course we 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 the time of his birth: so should we do here for the Times of the Man of sin. 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 appear in the world: and so likewise the Fall of the Empire and the Aposta∣sie, not from the time they were consummate, but from the time they first evidently appeared. As therefore I hold their opinion the best, and most agreeable to truth, who begin the 70 years of the Iewish captivity in Babylon, not from the consum∣mation thereof under Zedekiah, when the City and Temple were utterly rased, for that is impossible, (there being not* 1.89 60 years in all between the nineteenth of Nebuchadnezzar and the last of Cyrus) but from the beginning thereof under Ie∣hojakint eighteen years before, or at the most but from Iehojachin: So are these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Latter times of the Roman State to begin when the Empire first began

to fall, and not when it was utterly rooted up. Take for another example the com∣putation of the Time allotted to the Calamity of the Iews under Antiochus; which I the rather alledge, because he is commonly counted for a Type of Antichrist: The beginning of that 2300 evenings and mornings, or six years and somewhat more than a quarter, which that Calamity was to continue, from the beginning thereof until the Temple should again be cleansed, Dan. 8. 13, 14. was not to be reckoned from the height thereof, when the daily Sacrifice should be taken away, (for thence it is but three years, 1 Mac. 1. 54, &c. with chap. 4. 52.) but from the beginning of the Transgression which occasioned this desolation, and is described 1 Mac. 1. 11, &c. So likewise the End of the Kingdom of the Greeks, wherein this Calamity was to hap∣pen, is not to be counted only then when AEmilius the Consul had quite finished the conquest of Macedon, (for this points out only the height of that calamity) but from the beginning of that last fatal* 1.90 War which put an end to that Kingdom; which was about some three years and an half before, and jumps with the beginning of the Trans∣gression of desolation, as the finishing of the Conquest doth with the taking away of the daily sacrifice.

But leaving this, let us return again and see which were those main and evident de∣grees of the Empire's downfall, and when they befell; which I suppose may not unfitly be sampled by those of the Babylonish captivity.

As therefore the Babylonish captivity had Three steps or degrees, the first in the days of Iehojakim, when Daniel went captive; the second under Iehojachin or Iecho∣nias, when Ezechiel went captive; the last under Zedekiah, when the Temple and Ci∣ty were wholly rased and consumed: So (omitting the Political change under Constan∣stine) the chief and principal moments of the Ruine of the Empire by the sword (and by the sword the Beast had his deadly wound, Apocal. 13. 14.) may fitly be re∣duced unto Three.

• 1. The First was presently after the death of Iulian, the last of Heathen Emperors, about the year 365, ominously marked with that universal, stupendious and never-but-then sampled Earthquake,a 1.91 whereby the waters of the Sea were rolled out of their chanels, and left ships hanging upon the tops of houses. From this time for∣wards all the Nations on every side seem as it were with one consent to have conspi∣red the Ruine of the Empire.b 1.92 Now that terrible and fatal storm of the Nations of the North, Almaenes, Samaritans, Quades, Picts, Scots and Saxons, especially the Coths, began to break in upon it; almost without intermission harrying, burning, wasting, destroying the most part of the provinces thereof almost forc 1.93 45. years together. And to mend the matter, the Goths soon after their coming were admitted as Inhabitants, and dispersed as free Denizons into the bowels and heart of the Em∣pire, advanced to be Commanders, and bore the greatest sway in their Armies.d 1.94 By which fatal error the Empire received her bane, and the Romans were no longer masters of their own strength; which they quickly and often repented; but even that cost them dear, when they had indeed eyes to see it, but never ability to mend it. This was the First degree of the Empire's ruine.
• 2. The Second was about the year 410, when Alaricus the Goth sacked Rome it self, the proud Lady of the world; when, as S. Ierome saith, Capiebatur urbs quae totum ce∣pit

• Orbem, imò fame periit antequam gladio, & vix pauci qui caperentur inventi sunt; The City which had conquered the whole world was it self taken, being undone by famine be∣fore it was by the sword, insomuch that there were but few left to be taken prisoners. And from this very year the Plurality of Kings foretold of began to come upon the stage; Five or Six new Kingdoms presently appearing within the Territories of the Empire: Of the Goths, of the Burgundians, and, though somewhat later, of the Franks in Gal∣lia; of the Suevians and Alans and of the Vandals in Spain; and, as Sigonius thinks, of the Hunnes in Pannonia; certainly they could not be much later than this very year. But this number of Kings we will leave till they be better increased, as conti∣nually they did. And thus you see the Second degree of the ruine of the Em∣pire.
• 3. The Third was about the year 455, presently upon the death of the third Valen∣tinian, the last (as Sleidan well observed) of the Emperors of the West, and conse∣quently of the ancient Rome; then when Gensericus the Vandal took 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 Ierusalem,* 1.95 brought thither by Titus: All which, with an innumerable multitude of Roman captives, he carried away with him. Now was the Prediction, which Varro reports that Vectius Valens the Augur made of 12 Vulturs to Romulus the Foun∣der, That his City should continue 1200 years, fulfilled, and those years newly expi∣red: And, which is more to be heeded, now was the Plurality of Kings lately risen in the ancient Territory of the Empire, as Daniel and S. Iohn had prophesied, increa∣sed 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 year after the City was taken, are these which follow.

ANNO DOMINI 456.

	Kingdoms of the	Provinces.	Names of the Kings reigning	Somewhat of their changes.
1	Britons.	In Britain.	Vortimer.
2	Saxons.		H••ngist.
3	Franks.	In Gallia.	Childerick.	An. 526. This Kingdom of the Burgundians was subdued by the Franks:
4	Burgundians.		Gunderick.
5	Wisigothes.	In the South of Gallia between the Rhene, Loyr and the Sea; and Part of Spain.	Theodorick. II.	But to fill up the number, that of the Ostrogoths be∣came 2, by the coming of the Longobards into Pan∣nonia the same time.
6	Swevians and Alanes.	Spain in Gallicia and Portugal.	Ri••iarius.
7	Vandals.	In Africk, but first in Spain.	Gensericus.
8	Almanes.	Germany in Rhae∣tia, between the Rhene, &c.	Sumanus.	This Kingdom became one with a part of the Kingdom of the Heruli, 475. during their short reign in Italy.
9	Ostrogothes, whom the Lougobards succeeded.	In Pannonia, where they subdued the Hunnes, and not long after propaga∣ted their Kingdom into Italy.	Theodemir.	The Longobards suc∣ceeded the Ostrogoths first in Pannonia, upon the death of Theodorick of ••e∣rona An. 526. Then in Italy, called in by Narses discontented, soon after he had destroyed the kingdom of the Goths.
10	Greeks.	In the residue of the Empire.	Marcianus.	Ancient Rome's Empire finished, that of the Greeks is but one of the King∣doms whereinto it was di∣vided.

Thus was the Empire divided and shared Anno 456. the year after Rome was sacked by Gensericus, and the off-spring of these Nations, through many alterations, (partly by the inconstancy of humane things, unions and disunions, partly by the further en∣largement of the Christian Faith) are the body of most of the Kingdoms and States of Christendom at this day. Three of these Kings, saith* 1.96 Daniel, should the Antichri∣stian Horn depress and displant, to advance himself; which Three are those whose Do∣minions extended into Italy, and so stood in his light.

• 1. That of the Greeks, whose Emperor, Leo Isaurus, for the quarrel of Images, he excommunicated, and revolted his subjects of Italy from their allegiance.
• ...

• 2. That of the Longobards, (successors of the Ostrogoths) whose Kingdom he cau∣sed (by the aid of the Franks) to be wholly ruined, thereby to get the Exarchate of Ravenna (which since their revolt from the Greeks they were seized on) for a Patri∣mony to S. Peter.
• 3. The last was the Kingdom of the Franks it self, continued in the Empire of Ger∣many, whose Emperors from the day of Henry the Fourth he excommunicated, de∣posed and trampled under his feet, and never suffered them to live in rest, till he made them not only quit their interest in Election of Popes and Investitures of Bishops, but that remainder of Iurisdiction in Italy, wherewith, together with the dignity of the Roman name, he had once inseoffed their Predecessors.

These are the Kings, by displanting or (as the Vulgar hath) by humbling of whom the Pope got elbow-room by degrees, and advanced himself to the height of Tempo∣ral Majesty and absolute Greatness, 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 Empire; the Imperial power of the ancient Rome (until the Pope some 345 years af∣ter revived the name) henceforth ceasing. For as for those who yet some twenty years after our date scuffled for that Name, one of them deposing another, they were indeed but shadows of Caesars, and as it were struglings with the pangs of death, until with Augustulus 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* 1.97 Portus; as a sign perhaps that the Emperor of Rome henceforth should be a Bishop, and a Bishop the Empe∣ror.

To conclude therefore with the application of our Apostle's 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 Ecclesiastical* 1.98 Antiquaries, That before the year 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 year, when our first date of the Empire's ruine began, search and you shall find. I spare to name the Authors, not willing to discover the naked∣ness 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 needless curiosity, I desire him to remember how our Saviour reproved the Iews for neglect hereof, Matth. 16. 3. O ye Hypocrites, ye can discern the face of the skie, but can ye not discern the signs of the times? or as S. Luke 12. 56. How is it that ye do not discern this Time? They through neglecting the Signs of the Times, when Christ came, received him not: How many through ignorance of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Latter Times, when the Apostasie hath ap∣peared, eschewed it not?

From which of these Three Beginnings of the Apostatical Times, or whether from some other moment within or between them, the Almighty will reckon that his Com∣putation of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which ended shall finish the days of the Man of sin, I curiously enquire not, but leave unto him who is Lord of times and seasons: Nor do I think that the Iews themselves could certainly tell from which of their Three Captivities to begin that reckoning of LXX years, whose end should bring their return from Ba∣bylon, until the Event assured them thereof.

AN APPENDIX. CHAP. XV.

That Daniel's 70 Weeks are a lesser Kalendar of Times. That in reference to these Weeks must those Phrases in the Epistles to the converted Iews, [viz. The Last Hour or Time, The End of all things, The Day approaching, &c.] be expounded of the End of the Iewish State and Service at the expiring of the 70 Weeks. That the Apostles were not so mistaken as to believe the End of the World should be in their dayer, proved against Baronius and other Romanists.

I SHOULD now presently come to speak of the Fourth particular which I ob∣served in this Verse: But because in this Discourse of Times, besides the Great Kalendar of Times I so much spake of, there was some mention of a Lesser Kalendar, viz. of Daniel's 70 weeks, give me leave to 〈◊〉〈◊〉 some places of Scripture which I suppose to have reference thereto, for the better clearing not only of our former Discourse, but of some scruples that might trouble our minds, when mention is made of an End then supposed near, though the World hath so many hundred years since con∣tinued, and no end thereof is yet come.

Know therefore that these 70 weeks of Daniel are a Little Provincial Kalendar, containing the time that the Legal worship and Iewish state was to continue from the re-building of the Sanctuary under Darius Nothus until the final destruction thereof, when the Kalendar should expire: Within the space whereof their Commonwealth and City should be restored, and 62 weeks after that the Messias be slain for sin, and at the end of the whole 70 their City and Temple again destroyed and their Com∣monwealth utterly dissolved. To these Weeks therefore, whose computation so e∣specially concerns the Iews, is reference made in those Epistles which are written to the Christian Churches of that Nation, whether living in Iewry, or abroad disper∣sed. Such is S. Paul's Epistle to the Hebrews; both S. Peter's to those of the Disper∣sion in Pontus, Galatia, Cappadocia, Asia and Bythinia; the Epistle of S. Iames to the twelve Tribes; and likewise the first Epistle of S. Iohn, which though the Salu∣tation expresseth not, as in the former, yet may appear both because Peter, Iames and Iohn were all three Apostles of the Circumcision, and from that passage Chap. 2. verse 2. CHRIST IESUS is the propitiation for our sins; and not for ours only, but for the sins of the whole world: that is, not for the sins of us only who are Iews, but for the sins of the Gentiles also. And doth not the name of General or Ca∣tholick Epistle given unto this, as well as to those of S. Iames and Peter, imply thus much? For it cannot be thus called, because written to all Christians indefinitely and generally, since the contrary expresly appears 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 certain City or Region, but dispersed through every Nation; as we read in the Acts Chap. 2. verse 5, &c. that at the Feast of Pentecost, when the Holy Ghost came down upon the Apostles, There were sojourning at Ierusalem Iews, devout men, out of every Nation under Heaven: Parthians, Medes, Elamites, and the dwellers in Mesopotamia, Iudaea and Cappadocia, Pontes and Asia, and strangers of Rome, Iews and Proselytes, (that is, Iews by race, and Iews by Religion,) &c. For we must not mistake those here numbred to be Gentiles, but* 1.99 Israelites, both of the Ten Tribes captivated by Shalmaneser, and the other Two; some of whom never returned from Babylon, but lived still in Mesopotamia: but of those who returned, great multitudes were dispersed afterwards in Egypt, Libya, and many other Pro∣vinces, before the time of our Saviour's appearing in the flesh. So that the Apostles of the Circumcision had their Province for largeness not much inferiour to those of the Gentiles.

But I come to note the places I spake of. And first out of the forenamed Epistle of S. Iohn; where from that prediction of our Saviour's in the Gospel, that the arising of false Prophets should Be one of the near signs of the nigh-approaching End of the Iewish State, the Apostle thus refers unto it, Chap. 2. verse 18. Little chil∣dren, this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Last hour: and as ye have heard that Antichrist shall come, even now there are many Antichrists; whereby we know that it is the Last time. Here

by the Last time I suppose no other thing to be meant but the near expiring of Da∣niel's 70 weeks, and with it the approaching End of the Iewish Commonwealth: and why might not this Epistle be written in the Last week, at the beginning whereof Iesus Ananiae began that woful cry, Wo unto Ierusalem and the Temple? Ioseph. l. 7. Belli Iudaici. By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many Antichrists, are meant no other but false Prophets or Counter-prophets to the Great Prophet,* 1.100 pretending an Unction and Commission from Heaven (as he had) to teach the world some new revelation and doctrine. For the name Christ implies the Unction of Prophecy as well as the Unction of a Kingdom, and accordingly the name Antichrist: and therefore the Syriack here turns it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 False Christs, that is, such as should falsely pretend some ex∣traordinary Unction of Prophecy like unto him. And the coming of such as these our Saviour in S. Matthew's Gospel (a Gospel for the Hebrews) makes one of the Last signs ushering the destruction of Ierusalem: And if the harmony of this Prophe∣cy in the three Evangelists be well considered, there was no more to come but the compassing Ierusalem with armies. Well therefore might S. Iohn, when he saw so ma∣ny Anti-prophets spring up, say, Hereby we know that it is the last time.

Again, because the Desolation of the Iewish State and Temple would be a great confirmation of the Christian Faith; therefore the believing Iews, whom nothing could so much stagger as the standing glory of that Temple and Religion, are en∣couraged by the nearness of that time of expectation when so great a confirmation of their Faith of the Messias already come should appear. Hebrews 10. 23, 25, Let us hold fast the profession of our Faith without wavering—and so much the more, as ye 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, ••asi not away your confidence, which hath great recompence of reward: For ye have need of patience—For yet a little while, and he that shall come will come, and will not tarry. What [He] is this, but even He whom Daniel says, The people of the Prince that shall come, shall destroy the City and the Sanctuary? Dan. 9. 26. For even as the destruction of Papal Rome would be a great confirmation of the Reformed Christian who hath forsaken the Communion of that Religion, the continuance and supposed stability of the glory thereof being that wherewith their Proctors endeavour most to shake and stagger us: So was the de∣struction of the Iewish State and Temple to be unto those Iews who had withdrawn themselves from that Body and Religion whereof they once had been, to embrace the new Faith of the Messiah preached by the Apostles. For if at the end of the 70 weeks approaching, the Legal Sanctuary were rased, and the Iewish State dis∣solved; then would it be apparent indeed, That Messiah was already come and slain for sin; because this was infallibly to come to pass within the compass and before the expiration of those 70 weeks or 490 years allotted for the last continuance of that City and Sanctuary, when it should be restored after the captivity of Babylon. Not without cause therefore doth S. Peter in his second* 1.101 Epistle say to the Christian Iews, We have a more sure word of Prophecy, whereunto ye do well that ye take heed, as unto a light shining in a dark place, until the day dawn and the day-star arise in your hearts. Yea and besides, Because Iesus as well as Daniel had prophesied of the approaching desolation of that City and Temple, mentioning all the Sign, that were to usher it; if the Event, when time came, should fall out accordingly, then must Iesus of Nazareth, who foretold the foregoing Signs thereof, be approved as a true Prophet, by whom of a truth the Lord had spoken.

Now for the last place that I mean to alledge; Because the fall and shock of that State might shake the whole Nation wheresoever dispersed, unless God spared the Christians,* 1.102 and made them alone happy in that woful day; or rather because Christ had foretold that one of the next fore-runners thereof should be a general persecution of Christians, as it happened under Nero; therefore the remembrance of the End of these 70 weeks so near the expiring was a good caution to all the Christian Iews to watch and pray. To this sense therefore I take that of Peter, 1 Pet. 4. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The End of all approacheth; be ye therefore sober, and watch unto prayer: that is, The End of all your Commonwealth, Legal worship, Temple and Service, is now within a few years; Be ye therefore sober, and watch unto prayer, that ye may be the more happy in that day of vengeance and wrath upon our Nation. Neither need we wonder that this Desolation should be called the End; for our Saviour himself taught them so to

speak in his Prophecy concerning it, as may appear if we consider that Antithesis in S. Luke, chap. 21. 9. Ye shall hear of wars and commotions—but the End is not by and by. Ver. 20. But when ye shall see Ierusalem encompassed with armies, then know that the Desolation thereof is nigh.

AND thus much I thought to add to my former discourse of Latter Times, lest through ignorance thereof we might incline to that little better than blasphemous conceit which* 1.103 Baronius by name and some other of Rome's followers have taken up; viz. That the Apostles in such like passages as we have noted were mistaken, as be∣lieving the End of the World should have been in their own time; God of purpose so or∣dering it, to cause in them a greater measure of zeal and contempt of worldly things. An opinion, I think, 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 instinct they wrote the Scriptures, is the Spirit of truth; and therefore what is there affirm∣ed must be true, yea, though the Pen-man himself understood it not.
• 2. It was not possible the Apostles should expect the End of the World to be in their own time, when they knew so many things were to come to pass before it as could not be fulfilled in a short time. As 1. The desolationa 1.104 of Ierusalem, and that not till the seventy weeks were expired. 2. The Iews to beb 1.105 carried captives over all Nations, and Ierusalem to be troden down of the Gentiles, until the times of the Gentiles should be fulfilled. 3. That in the mean time the Roman Empire must be ruined, andc 1.106 that which hindered taken out of the way. 4. That after that was done,d 1.107 the Man of sin should be revealed, and domineer his time in the Temple and Church of God. 5. After all this, viz. when thee 1.108 fulness of the Gentiles should come in, that Israel should be received again to mercy. 6. That Christ shouldf 1.109 reign in his Church on earth so long till he had put down all rule, all autho∣rity and power, and subjected all his enemies under his feet, before he should sub∣due the last enemy, which is death, and surrender his kingdom into the hands of his Father. 7. That the time should be so long, that in the last days should come Scof∣fers, saying,g 1.110 Where is the promise of his coming? How is it possible they should imagine the Day of Doom to be so near, when all these things must first come to pass, 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 watchfulness and prayer, as though it could suddenly and unawares surprize them, which had so many wonder∣ful alterations to forego it, and none of them yet come to pass?

I have spoken hitherto of what was revealed to all the Apostles in general. But if we take S. Iohn apart from the rest, and consider what was afterward revealed to him in Patmos, we shall find in his Apocalyptical Visions, besides other times more obscurely intimated, an express prophecy of no less than a thousand years; which, whatever it mean, cannot be a small time, and must be fulfilled in this world, and not in the world to come. Notwithstanding all this, I make no question but even in the Apostles times many of the believing Gentiles, mistaking the Apostles ad∣monitions to the Iews of the End of their State approaching, thought the End of whole world and the Day of the Lord had been also near; whom therefore S. Paul 2 Thess. 2. beseeches to be better informed, because that Day should not come until the Apostasie came first, and the Man of sin were revealed.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Expresly, or In express words. CHAP. XVI.

The Fourth Particular, viz. The Warrant or Proof of this Prophecy. When the Spi∣rit speaks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That the Spirit foretold the Great Apostasy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expresly in Dan 11. vers. 36, 37, 38, 39. A View of these Verses in the He∣braw Text, with an exact Translation of them both in Latin and English. The chief Difficulties in these Verses explained, and incidentally other places of Scripture. The different opinions of Iunius and Graserus about Vers. 38. The Author's Translation free from the inconveniences of both. A particular Explication of Mahoz and Mahu∣zim: That hereby are meant Fortresses, Bulwarks, as also Protectors, Guardians, Defenders, &c. How fitly this Title is appliable to Angels and Saints, accounted to be such by those that worshipt them.

NOW I come to the Fourth particular of this Prophecy, The Warrant or Proof thereof. The Spirit hath foretold it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or in express words, in some place or other of Divine Writ, The Spirit told Peter, Acts 10. 19. Behold three men seek thee. The Spirit said, Separate Barnabas and Saul, Acts 13. 2. The Spirit forbade S. Paul to preach in Asia. The Spirit said that the Iews should bind S. Paul at Ieru∣salem, Acts 21. 11. But in all these the Spirit spake not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for these things were nowhere written; and therefore what it spake, it spake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, only by secret In∣stinct or Inspiration. But that which the Spirit speaks in the Written word, that it speaks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verbatim, expresly. If therefore concerning this Apostasie of Christian believers to be in the Latter times the Spirit speaketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; then is it to be found some∣where in the Old Testament: for there alone the Spirit could be said to speak 〈 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 find where the Spirit speaketh of this matter so expresly.

There are three main things in this our Apostle's Prediction whereof I find the Spirit to have spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or in express words, and that in the Prophecy of Daniel. 1. Of these Last or Letter 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 〉 Latter times, Daniel* 1.111 (as you have heard before) expresly names them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A time, times, and half a time; being those Last times of the Last Kingdom,* 1.112 wherein the Hornish Tyrant should make war with the Saints, and prevail 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 do; it was the Appendix of hindering or debarring marriage, mentioned in the next verses, which as a thred 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 almost 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 hear the words themselves in the 36, 37, 38, 39. verses of that 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 Kingdom, and the several states thereof, Conquering Nations, Persecuting Christians, False∣worshipping Christ. The words are these.

Daniel Chap. 11. Vers. 36, 37, 38, 39.

36. Then a King shall do ac∣cording to his will, and shall ex∣alt and magnifie himself above every God.	36. Tunc faciet pro li∣bitu suo Rex, & extollet ac magnificabit seipsum supra omnem Deum.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Yea against the God of God, shall he speak marvellous things; and shall prosper until the In∣dignation be accomplished: for the determined time shall be fulfilled.	Etiam contra Deum Deorum loquetur stupen∣da; proficiétque donec consummata fuerit Indig∣natio: nam statutum perficietur.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
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 himself above all.	37. Tunc ad Deos Ma∣jorum suorum attendet; nec ad Desiderium muli∣erum, nec ad ullum Nu∣men attendet: sed supra omne se magnificabit.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
38. For to [or together with] God, in his seat, he shall ho∣nour Mahuzzims: even toge∣ther with that God whom his Ancestours knew not, shall he ho∣nour [them] with gold, and with silver, and with precious stones, and with pleasant things.	38. Nam ad [vel jux∣ta] Deum, Mahuzzimos in sede ejus honorabit; sci∣licet ad Deum quem non ag∣noverunt Majores ejus, ho∣norabit [eos] auro, & ar∣gento, & lapidibuspretiosis, & rebus desideratissimis.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
39. And he shall make the Holds of the Mahuzzims with∣all (or joyntly) to the Forein God; whom acknowledging, he shall encrease with honour; and shall cause them to rule over many, and shall distribute the earth for a reward.	39. Et faciet muni∣menta Mahuzzimorum unà Deoperegrino [seu ex∣otico;] quem agnoscendo, multiplicabit honore; & dominari facie•• eos in multos, terr••mque partie∣tur in mercedem.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

• 1. Now for the understanding of this Prophecy, we must take notice, that the Prophet Daniel at the beginning of these verses leaves off the Greek Kingdom with Antiochus, (of whom he was speaking before,) and falls about the Roman: the reason being, because after Antiochus (in whose time Macedonia, whence that Kingdom sprung, with all the rest of Greece came under the Roman obedience,) the Third Kingdom comes no more in the holy reckoning; Daniel himself calling the time of Antiochus his reign, the latter end of the Greek kingdom, ch. 8. 23. and, as I take it, he intimates the same in this chapter in the verse immediately fore-going these we have now to deal withal: From thence forward therefore the Roman succeeds in the account of the Great Kalendar of Times
• 2. Under the name King we must understand the whole Roman State, under what kind of Government soever. For the Hebrews use King for Kingdom, and Kingdom for any Government, State or Polity in the world. For the Devil in the Gospel is said to have shewn Christ all the Kingdoms of the world, Monarchies, Aristocracies, De∣mocracies, or what other kind soever.
• ...

  3. Where it is said, that this King should exalt himself above every God; nothing is thereby meant but the greatness and generality of his conquests and prevailings. And the reason of that phrase or manner of speech should seem to be, Because in the times of Paganism every City and Country was supposed to have their proper and peculiar Gods, which were deemed as their Guardians and Protectors: 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 implied under the names of their Gods. The Israelites were called The people of Iehovah. So are the Moabites the people of Chemosh, Numb. 21. 29. The Lord threatned (Deut. 4. 28. & 28. 36, & 64.

• ...

  Ier. 16. 13.) to scatter Israel among the nations, from one end of the earth even to an∣other, and that there they should serve other Gods day and night; Gods, the work of mens hands, wood and stone, which neither they nor their Fathers had known: that is they should serve them, not Religiously, but Politically, inasmuch as they were to become Slaves and Vassals to* 1.113 Idolatrous Nations; even such Idolaters as neither they nor their Fathers had ever heard of. For as for a Religious service of Idols, the Iews were never so free as in their captivity, as we see by experience at this day: but with the service of bondage they may be said Politically to have been the Vas∣sals of Idols, as being in bondage to the servants of other Gods. As a Christian taken by the Turk may in the like sense be said to come in bondage and be a slave to Ma∣homet: For a Slave to the Servants is in a sense Servant to their Master. 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, Go serve other Gods; that is, banished me into a Nation of another Religion.

  Secondly, The exploits of the Nations are said to be done by their Gods, even as we by like privilege 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. Ier. 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 Nations, is said to be attempted against their Gods: Even as Generals bear the name not only of the exploits, but also of the disadvantages of the Armies led by them; So her the Gods are said to receive the affronts, defeatures and discomfi∣tures given to the People under their patronage.* 1.114 Rabshakeh vounts in his Master's name, 2 Kings 18. 33. Hath any of Gods of the Nations delivered at all his land out of the hand of Assyria? where are the Gods of Hamath, and of Arpad? where are the Gods of Sepharvaim? Isay 46. 1, 2. prophesieth thus of the taking of Babylon by Cyrus; Bel boweth down, Nebo stoopeth—they could not deliver the burthen, but they themselves are gone into captivity. In the like strain prophesieth Ieremy, chap. 50. 2. Babylon is taken, Bel is confounded, Merodach is broken in pieces, her Idols are con∣founded, &c. And again, Ier. 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 toge∣ther any more unto him: yea the wall of Babylon shall fall. The same Prophet saith of Moah's captivity, chap. 48. 7. Thou shalt be taken, and Chemosh shall go into captivity with his Priests and his Princes together. Moab likewise in his affronts and derision of Is∣rael is* 1.115 said to have magnified himself against the Lord. According to which manner of speech the success and prevailing of the Roman in the advancing his Dominion and subduing every Nation under him, is here expressed by his exalting and magnifying himself above every God. This I suppose to be the ground of that manner of speech; though if any had rather, as others do, take Gods here for the Kings and Potentates of the earth, it will I confess come all to one purpose.

• 4. By the Gods of their Ancestors, whom the Roman State should at length cashier and cast off, are meant all the Pagan Deities and Heathen Gods which were wor∣shipped in that Empire.
• 5. By the Desire of Women, which the Roman also at that time should not regard as he was wont, is meant Desire of Wiving, or Desire of having Women for the society of life, conjugal affection, which is expressed Gen. 2. 24 to be such a desire for which a man shall leave father and mother, and cleave to his wife, and they shall be both one flesh. And it might have been translated in this place, Desire of Wives, as well as Desire of Women; for there is no other word used in the Original for Wives above once or twice in the whole Scripture, but this 〈 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, chap. 7. 10. expresseth her wel-beloved to be her Husband: I am my wel-beloved's (saith she) and his Desire is towards me; that is, He is my Husband: for so twice before the expressed her self, chap. 2. 16. My beloved is mine, and I am his; and chap. 6. 3. I am my beloved's and my beloved is mine. So Ezek. 24. 16. the Lord threatning to take away Ezekiel's wife, saith, Behold I take away from thee the Desire of thine eyes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and af∣terward ver. 18. it followeth, And at even my wife died. Yea, the Roman language it self is not unacquainted with this speech: Cicero ad uxorem, Eu mealex, meum desi∣derium.

• 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 Forein God whom the Roman should at length acknowledge, is meanta 1.116 Christ. For though to the Iew every Strange and Forein God were a False God; yet to the Gentiles, who worshipped none but the Idols, the Forein God was the True: Therefore the Philosophers at Athens, when S. Paul preached Christ unto them, said, He preachedb 1.117 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Forein God. The want of which consideration hath much obscured this Prophecy; this ForeinGod being still supposed to be a False God; when to those who worshipped all kinds of False Gods, as thec 1.118 Ro∣man did, a Forein God, whom their Fathers knew not, must needs be the True.
• 7. Where it is said, With this Forein God he shall honour Mahuzzims, these Mahuz∣zims or Maùzzims are these Daemons we seek for, whom the Roman should worship with Christ whom he should embrace. For Mahuzzim are Protectores Dii, (such as Saints and Angels are supposed to be) as I shall shew by and by; where though I may be new for the particular, yet for the general I shall agree well enough with the Fa∣thers, who constantly thought that under these Mahuzzim was some Idolmeant which Antichrist should worship, and many of our time have taken it for the Mass.

But I must first say something of the translation of this 38. verse, and then will come to the signification of this word Mahuzzim.

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 〉 and 〈 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 express the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and con∣strue God and Mahuzzim apart as Two; viz. To, or, Together with, God he shall honour Mahuzzims, &c. Ad (vel juxta) Deum Mahuzzimos honor abit, &c. For the Pre∣position 〈 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, namely an Addition or Adjoyn∣ing of things, Ad, Iuxta, Apud, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 super, propter, &c. To, Besides, and Together with* 1.119; as Lev. 18. 18. Thou shalt not take a wise to her sister, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, together with her sister.

By this means the controversie betwixt Iunius and Graserus is taken away: For Iuni∣us, as should seem, 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 govern a Dative case, he expresses the Preposition by Quod ad or Quod attinet ad, (that is) As concerning. But the words God and Mahuzzim he sundreth not, but turneth them as in statu constructo, viz. The God of Mights or Forces; understanding thereby the True and Almighty God himself. Against which Graserus excepts, 1. That to render the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ad [As concerning] savours of a Latinism rather than of an Hebraism. 2. That he doth as good as strike out the distinctive Accenta 1.120 Athnach [••] which is a Colon; in as much as he makes the sentence being a full member to be imperfect and defective; and yet would seem to stand in awe of that smaller distinction Zakeph-katon [:] over the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mahuzzim, which yet stands there, asb 1.121 elsewhere, but for a Nota bene. 3. That to ex∣pound God Mahuzzim to be the True God, against the consent not only of Iews, who ever take it for some Idol or other, but of the ancient Christian writers, who understand by it some Idol of Antichrist, yea some the Devil himself; and of many of our own, who take it for the Idol of the Mass, and some otherwise, yet for an Idol-deity; To expound this of the True and Almighty God without example in Scripture, Graserus thinks not tolerable. Wherefore himself had rather yield the construction of the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be irregular, (Iunius himself having admitted it in the next member of the verse) and to suppose it to be a mystical Solecism, the Spirit intending by the Anomaly and in∣congruity of the Syntax to signifie an Anomaly and incongruity of Religion. But these inconveniences on both sides, as far as I can see, are wholly avoided by that Transla∣tion we have given: whereof let the Reader judge.

I come now to unfold the signification of the word Mahuzzim; (a word which the most Translations retain, the Septuagint calling it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S. Ierome or the Vulgar Latin Maozim, the Geneva and others Maüzim.) This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mahuzzim, I say, is in the Plural number; the singular is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mahoz, which in the abstract signifies some∣times Strength, sometimes a Fortress or Bulwark, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Robustus fuit: But the Hebrews use Abstracts for Concretes. Examples are many in the Old Testa∣ment, as Iustitia pro Iustis, Captivity for Captives, &c. In the New Testament,* 1.122 Principalities, Powers and Dominions, for Princes, Potentates and Dominators.

So Mahoz, Strength or a Fortress, for him that strengthens or fortifies, that is a Pro∣tector, Defender, Guardian, Helper. Wherefore the Septuagint five times in the Psalms render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mahoz 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Vulgar Latine as often Protector: 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 afraid? Psal. 28. 8. The Lord is their strength, and he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ma∣hoZ Ieshuoth, the Mahoz of Salvations* 1.123 of his anointed: where the Septuagint hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Vulgar, Protector salvationum. Psal. 31. 3. Bow down thine ear to me, deliver me speedily, be thou unto me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a Rock Mahoz; Sep∣tuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vulg. in Deum Protectorem. Again vers. 5. Pull me out of the net that they have laid privily for me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ki atta Mahuzzi, for thou art my Protector; the 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 〉 Mahuzam, their Mahoz in the time of trouble, and the Lord shall help them and deliver them from the wicked, &c. 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 worshipped as Mahuzzims? True Chri∣stians have with David, in the Psalms before quoted, one Mahoz, Iehovah Mahoz, that is, Christ; but Apostate Christians have their many Mahuzzims. O would they worshipped only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Mahoz of salvations, as you heard David even now call him, Psal. 28. You may if you please compare with these places of the Psalms that in the first verse of this eleventh of Daniel, where the Angel saith he stood in the first year of Darius the Mede to confirm 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 and assisting to be like them.

Thus you see the concrete sense of Mahoz for an 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 only in this sort, as an honour peculiarly due uto their sufferings.

Moreover, that you may not think this word and the notion thereof improper to be given unto a Deity, observe that the true God is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Rock seven times Deut. 32. which the Vulgar turns as often Deus; yea in the same place False gods are called also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Rocks: ver. 31. Their Rock (that is, the Gentiles Rock) is not as our Rock, even our enemies them selves being Iudges; and ver. 37. Where are their Gods, (that is, Baalim) their Rock in whom they trusted, which did eat the fat of their sacri∣fices? &c. The like you shall find in* 1.124 Hannah's Song, and other places of Scripture. See now the parity. The True God is called a Rock; Baalim and False Gods are also Rocks: The True God, or Christ himself, is often by David call'd Mahoz; why may not then False Gods, or Plurality of Christs, be called Mahuzzim? Rock and Fortress 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 again, and apply the Interpretation unto them.

CHAP. XVII.

A particular explication (by way of Paraphrase) of the forementioned Prophecy in Dan. 11. This further illustrated by several Observations, wherein the Events are represented as exactly sutable and appliable to Daniel's Prophecy. That at the beginning of Saint∣worship in the Church, Saints and their Reliques were called Bulwarks, Fortresses, Walls, Towers, Guardians, Protectors, &c. according to the native signification of the word used by Daniel, Mahuzzim. A brief explication of the following verses in Dan. 11. viz. vers. 40, 41, 42, 43.

Dan. 11. Vers. 36. THen a King shall do accor∣ding to his will, and shall ex∣alt or magnifie himself above every God;	36. THat is, Toward the end of the Reign of Anti∣ochus Epiphanes* 1.125, the Roman shall prevail, and set up the Fourth Kingdom, making himself Master of the Kingdom of Macedon, and advancing himself from this time forward by continual conquests, shall Lord it over every King and Nation;

Yea against the God of Gods shall he speak marvellous things; and shall prosper, until the Indignation be accompli∣shed: For the determined time shall be 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 bloudy Edicts shall persecute and massacre his servants the Christians; and yet shall prosper in his Empire, until these outragious times be ended, that is, until the daies of Constantine: For the time God hath appointed must be fulfilled.
Verse 37. Then he shall not regard the Gods of his An∣cestors, nor shall he regard the Desire of Women, no nor any God: but he shall magnifie himself above all.	37. When that appointed time for the date of his prosperity comes to its period, and the time of the ruin and change of his Dominion draws near; than this Ro∣man State shall cashier and forsake the Idols and False Gods whom their Fathers worshipped, and shall ac∣knowledge Christ, a God whom their Fathers knew not. At that time the Desire of Women and married life shall be discountenanced, and shall not be of that account and regard it had been; but, contrary to the long-continued custome of the Romans, single life shall be honoured and priviledged above it: yea and soon after the Roman shall bear himself so as if he re∣garded not any God, and with Antichristian pride shall magnifie himself over all.
Verse 38. For to (or to∣gether with) God in his seat he shall honour Mahuzzims; even together with that God whom his Ancestors knew not, shall he honour [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, he shall worship Mahuzzims even in his seat and Temple; even with the forein God, whom his Ancestors ac∣knowledged not, shall he honour Mahuzzims with gold and silver, and with precious stones, and with pleasant things.
Verse 39. And he shall make the Holds of the Mahuz∣zims withal (or joyntly) to the Forein God; whom ac∣knowledging, he shall encrease with honour: and he shall cause them to rule over many, and shall distribute the earth for a reward.	39. And though the Christian God, whom he shall profess to acknowledge and worship, can endure no Compeers; yet shall he consecrate his Temples and Monasteries (Ecclesiastical Holds) joyntly to the Christian God and to his Mahuzzims, Deo & Sanctis: yea he shall distribute the earth among his Mahuz∣zims; so that beside several patrimonies which in eve∣ry Countrey he shall allot them, he shall share whole Kingdoms and Provinces among them: Saint George shall have England, Saint Andrew Scotland, Saint De∣nis France, Saint Iames Spain, Saint Mark Venice, &c. and bear rule as Presidents and Patrons of their several Countries.

Thus we see how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how expresly the Spirit foretold that the Roman Empire, having rejected the multitude of Gods and Daemons worshipped by their Ancestors, and betaken themselves to that One and Only God which their Fathers knew not, should nevertheless depart from this their Faith, and revive again the old Theology of Daemons by a new Superinduction of Mahuzzims.

Now although this Prophecy thus applied be so evident, that the only pointing at the Event were able almost to convince the Reader; yet that we may yet the more admire the Truth of God in the contemplation of an Event 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 that time of their prevailing against Ma∣cedonia (which I said was accomplished toward the end of the reign of Antiochus Epi∣phanes) for the beginning of their Dominion over the world. Lucius Florus

lib. 2. cap. 7. Cedente Hannibale, praemium victoriae Africa fuit, & secutus Africam terrarum rrbis.* 1.126 Post Carthaginem vinci neminem puduit; secutae sunt statim Africam Gentes, Macedonia, Graecia, Syria, caeteráque omnia, quodam quasi aestu & torrente for∣tunae: Sed primi omnium Macedones, affectator quondam imperii populus. Hannibal being worsted, Africa became the reward of the victory, and after Africa the whole world also. None thought it a shame to be overcome, after Carthage was. Macedonia, Greece, Syria and all other Nations, as if carried with a certain current and torrent of Fortune, did soon follow Africa: But the first who followed were the Macedonians, a people that sometime affected the Empire of the World. In Velleius Paterculus lib. 1. c. 6. is an Anno∣tation out of one AEmilius Sura, in these words; AEmilius Sura de annis populi Ro∣mani. Assyrii principes omnium Gentium, rerum potiti sunt, deinde Medi, postea Persae, deinde Macedones; exinde duobus regibus, Philippo & Antiocho, qui à Macedonibus ori∣undi erant, haud multò post Carthaginem subactam, devictis, summa Imperii ad Populum Romanum pervenit. Inter hoc tempus & initium Nini Regis Assyriorum, qui Princeps rerum potitus, intersunt anni MDCCCCXCV. The Assyrians had the Sovereign domi∣nion the first of all Nations, then the Medes and Persians; after them the Macedonians: afterwards those two Kings, Philip and Antiochus, being overcome, and that a little af∣ter that Carthage was subdued, the Imperial Power came to the Romans. Between which time and the beginning of the Reign of Ninus the first Assyrian King there are one thou∣sand nine hundred ninety five years. Here the time of the Romans prevailing against the Macedonian Kings 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 those prevailings in the victories against Philip, Daniel counts from the victory against Perseus his son, when that Con∣quest was now perfected, and Macedonia brought into a Province; which happened (as I have already said) the same year that Antiochus Epiphanes prophaned the Tem∣ple of Ierusalem.* 1.127

2.

That no Kingdom in the world,* 1.128 that we know of, could more literally be said in their conquests to exalt and magnifie them selves above every God, than the Roman; in respect of a solemn custome they used in their wars, by a certain charm to call out the gods from any City when they besieged it. The form whereof Macrobius gives us l. 3. Saturn c. 8. as he found it in Sammonicus Serenus his fifth Book of hidden secrets; namely this.—If it be a God, if it be a Goddess that hath the People and City of Carthage in protection; 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 Enclosures of their City, to go away from them, and to strike fear, 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 acceptable and better liked of you; that you would take the charge of me, of the People of Rome and of my souldiers, so as we may know and understand it. If you do so, I vow to build you Temples, and to appoint solemn sports for you.

3.

That Constantine, the first Emperour under whom that State forsook the Gods of their Forefathers and became Christian, together with this alteration abrogated those ancient Roman Laws, Iulia and Pap••a, wherein the Desire of women and married life was so much priviledged and encouraged, and single and unmarried life disadvantaged. Hear it in the words of Sozomen, lib. 1. c. 9. Hist. Eccl. There was (saith he) an ancient Law among the Romans, forbidding those who after five and twenty years old were unmarried, to enjoy the like priviledges with married ones; and besides many other things, that they should have no benefit by Testaments and Legacies, unless they were next of kindred: and those who had no children, to have half their goods confiscated. Wherefore the Empe∣rour seeing those who for God's sake were addicted to chastity and virginity, to be for this cause in a worst condition; he accounted it a folly for men to go about to encrease their kind with such carefulness and diligence, whenas 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 others: yea he enacted, that those who lived in cha∣stity and virginity should be priviledged above them; enabling both sexes, though under years, to make Testaments, contrary to the accustomed politic of the Romans. This al∣teration 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;* 1.129 he means a monastical life; and therefore he almost adored the most holy company of perpetual Virgins. That which the Father had thus enacted, the Sons also seconded, and some of the following Em∣perors, by new Edicts, till there was no relique left of those ancient privileges where∣with married men had been respected; which Procopius saith (how rightly I examine not) was the cause of the ruine of that Empire, which was so much enfeebled and weakned through the new procreation of children, that it wat not able to match the numerous armies of the barbarous nations. This was the first step of the disregard of marriage and the Desire of wiving; which was not an absolute prohibition, but a discou∣ragement. But no sooner had the Roman Bishop and his Clergy got the power into their hands, but it grew to an absolute prohibition, not for Monks only, but for the whole Clergy: which was the highest disrespect 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 admiration, That the Fathers and others, even at the beginning of Saint-worship, by I know not what fatal instinct, used to call Saints and their Reliques, Towers, Walls, Bulwarks, Fortresses, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mahuzzim, in the prime and native signification.

Basil in his Oration upon the Fourty Martyrs, whose Reliques were dispersed over all the Countries thereabouts, speaks in this manner; These are 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 Enemies. The same Basil concludes his Oration upon Mamas the Martyr in this manner; That God who hath gathered us toge∣ther in this place, and disposes of what is to come, keep us safe from hurt, and secure us from the ravenous Wolf, and preserve stedfast this Church of Caesarea, being guarded with the mighty TOWERS of Martyrs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Chrysostome in his 32. Homily upon the Epistle to the Romans, speaking of the Reliques of Peter and Paul, This Corps (saith he, meaning of Paul) fortifies this City of Rome more strongly than any TOWER, or than ten thousand RAMPIRES, 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 much above an age younger than Chrysostome.

A facie hostili duo PROPUGNACULA praesunt, Quos Fidei TURRES Urbs caput Orbis habet. The Faith's two TOWR'S in Lady Rome do lie, Two BULWARKS strong against the Enemy.

At the same thing aims Gregory, lib. 7. Ep. 23. ad Rusticianam Patriciam, entreat∣ing her to come to Rome: Sigladios Italiae & bella formidetis, &c. If you fear the swords. (saith he) and wars of Italy, you ought attentively to consider how great the PROTECTION of Blessed Peter, the Prince of the Apostles, is in this City; wherein without any great number of people, without the aid of souldiers, we have been so many years in the midst of swords by God's providence safely preserved from all hurt.

But to return again to S. Chryscstome, who in his Homily upon the Egyptian Mar∣tyrs, Hom. 70. ad populum Antiochenum, speaks after this manner: Those Saints bodies (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 FORTIFT our City more strongly than an IMPREGNA∣BLE WALL OF ADAMANT; and, as certain high ROCKS hanging on every side, repel not only the assaults of those Enemies which are sensible and seen with the eye, but also overthrow and defeat the ambuscadoes of Invisible Fiends, and all the Stratagems of the Devil. Here you see are Mahuzzims ••oo.

So long before, in the days of Constantine, Iames Bishop of Nisibus, renowned for Holiness, was, according to order given by Constantine in his life-time, (saith Gennadius) buried within the walls of that City, being a Frontier of the Empire, ob custodiam viz, Civitatis. Gennad. de Vir. illustr. cap. 6.

Evagrius lib. 1. c. 13. tells us, That the Antiochians offered up a supplication to the Emperour Leo the first, about the year 460, for the keeping of the Corps of holy Simeon, surnamed Stylita or the Pillarist, in this form; Because our City hath no wall, (for it had been demolished 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leshur vlema∣hoz.

S. 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 Mahuzzim, 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 purposes of our Enemies, and be a FENCE to this City: thus they go on, calling her The Hope, Safe∣guard, 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 sig∣nification of Mahuzzim when a Person is meant, as they are more frequent, so are they no less ancient. Greg. Nyssen in his third Oration upon the fourty Martyrs, calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Guarders and Protectors. Eucherius his S. Gervase the perpetual [Propugnator] Protector of the faithful. Theodoret. lib. 8. de curandis Craeco∣rum affectionibus, calls the holy Martyrs Guardians of Cities, Lieutenants of places, Captains of men, Princes, Champions and Guardians, by whom disasters are turned from us, and those which come from Devils debarred and driven away.

I might here add something also concerning Images, whose worship is another part of the Doctrine of Daemons,* 1.130 and shew how well the name Mahuzzim would befit them, which the Iconomachical Council of Constantinople calls so unluckily 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Fortresses or Mahuzzim of the Devil. And perhaps the nine and thir∣tieth verse in the fore-alledged Prophecy might be yet more literally translated, if the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 facere were taken in a religious sense; And he shall [do unto, or] offer unto the holds of Mahuzzim, together with the foreign God, &c. that is, he shall do re∣ligious service to the Images of Saints together with Christ. I might also put you in mind of the term of Munimentum given to the Cross, and that so usual Latin phrase of Munire signo Crucis, to fortifie (that is, to sign) with the sign of the Cross: But I will not engage my self too far in these Grammatical Speculations.

As for the following verses of this Prophecie, if any desire 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 Romans 〈 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 (to wit, the Saracen) like a whirlwind, with chariots and with horsemen, and with many ships, and he shall enter into the Coun∣tries, and shall overflow and pass over.

Ver. 41. He shall enter also into the glorious Land (Palestine,) and many shall be overthrown; but these shall escape out of his hand, Edom and Moab, and the chief of the children of Ammon; that is, the Inhabitants of Arabia Petraea, which were never yet Provincials of the Turkish Empire; yea with some of them he is fain to be at a Pension for the safer passage of his Caravans.

Ver. 42. He (the Turk) shall stretch forth his hand also upon the Countries [of those parts,] and the Land of Egypt (though it should hold out long under the Ma∣malukes, even till the year 1517) shall not escape.

Ver. 43. But he shall have power over the treasures of gold and silver and all the preci∣ous things of Egypt; and the Libians and the Cushites (that is, the neighbouring Na∣tions, whether of Africk or Lybia, as those of Algiers, &c. or of the Arabians in Scripture called Cushim) shall be at his steps, that is, at his devotion.

That which* 1.131 remains, as I suppose, is not yet fulfilled, and therefore I leave it: Time will make it manifest.

Notes

• * 1.1

  Doctrin••s Deastrorum.
• * 1.2

  See this pro∣ved in Chap. VII. of this Treatise.
• * 1.3

  The Aposta∣sie of the latter Times PART I.
• * 1.4

  Hyperius so expounds it in his Comm. on this Epistle.
• * 1.5

  See this fur∣ther treated of in Part 2. Chap. 1.
• * 1.6

  The Aposta∣sie of the Iatter Times PART I.
• * 1.7

  Hence the phrase in Scrip∣ture Fornicarid Des, To aposta∣tize from God by spiritual for∣nication: vide Psal. 73. Hos. 9. & ch. 4. Ezek. 23. See Con∣cord, Kir••••:
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chal∣d••e•• & Targu∣mustis est Ido∣lum: & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est Idola colere & l••ortari.
• * 1.9

  Rom. 1. 27.
• * 1.10

  2. Thess. 2. 11.
• * 1.11

  2 Pet. 2. 1••.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. 10. 8.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 3. 16. Phil. 3. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 The••••, 2. 13. Consi∣der them.
• * 1.14

  Col. 2. 8.
• * 1.15

  Verse 9.
• * 1.16

  Verse 18.
• * 1.17

  For cutting and launcing were Funeral ri••••, as ap∣pears Levit. 21. 5. and chap. 19. 28. and Deut. 14. 1. Ier. 48. 37. and chap. 16. 6. and therefore retained in this Funeral-worship (as they call it) of those that were Deified after death. Quare, Did not God forbid his people this Rite, because abused to Daemon-Idolatry? yet did some transgressit, as Ier. 41. 5. Moses body therefore hidden. I may add to this observation, That for this cause the Scripture calls those false Gods 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Such as had been sorrowed for, such as were mourned for, as being dead. (The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used of David's mourning for Absalom.) Quare, whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies so properly the Images, as the supposed Gods themselves. See Psal. 106. 36, 37. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are explained to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Devils. See Esay 48. 5. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is distinguished from graven and molten-Images. Where the word seems other∣wise, it may be taken Metonymicé. Hence Hosea 13. 2. may be thus interpreted, They have made molten-Images of their silver, which are according to their understanding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, informed, as they supposed, with those mourned-for-ones.

  That these Baalim were the Deified souls of the dead, is manifest from divers places of Scripture. Numb. 25. 2, 3. The Midianites called the people to the sacrifices of their Gods, and the people did ••at. And Israel joyned himself to Baal-Peor. But Psal. 106. 28. it is said, They joyned themselves unto Baal-Peor, and a••e the sacrifices of the dead. Whence Apollinari•• expresseth it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the propheti∣cal Song of Israel's Apostasie, Deut. 32. 15. They sacrificed unto Daemons, not to God; to Gods whom they knew not, to new ones that came newly up, whom their Fathers feared not. The Seventy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vide Isai. 65. 4. Idololatra in sepulchris. Item cap. 8. verse 19. Pro vivis ad mortuot. Loc. Isa. 8. 19. Targ. vertit, Nonne haec vi•• est populorum colentium Idola? Vnusquisque populus ab Idolo suo requirit, vivi à mortuis. LXX. sic; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Loc. Isa. 65. 3, 4. Targ. sic; In hortis sacrificant Idolis, & adolent aromata super lateres. 4. Qui babitant in domibus quae aedificantur de pulvere sepulchrorum, & cum cadaveribus filiorum beminum morantur. LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Videatur etiam Isa. 26. 14. Targum in locum. Multa huc adduc•• pos∣sunt de Gigantibus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quorum Moses meminit. Quin & Hieronymus in hunc locum Isaiae, per Dominos alienos in vers. 13. intelligit Idola & falsos Deo••; per Gigantes & mortuos in vers. 14. Simulachra itsque assiden••es Daemones.
• * 1.18

  Idololatria pq∣tent 〈…〉〈…〉. species. Tertul. de sp••ctaculis, cap. 12.
• * 1.19

  Praepar. Evang. lib. 1. cap 9.
• * 1.20

  Hieron. in cap. 23. Ezech. Idolum autem Baal, sive, Bel, Assyriorum re∣ligio est, conse∣crata a Nino Belis filio in honorem patris. Idem in Hos. cap. 2. Ninus in tantam pervenit gloriam, ut patrem suum Belum referret is Deum, qui Hebraice dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & in mulu Prophetis, maxíméque in Daniele; & juxta Theodorionem sub Idolo Babylonis hoc appellatur nomine: Hunc Sid••nii & Ph••nices appellant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  Eusebii Chron. Chronicon Ale••andrin. seu Fasti Si∣culi. Hieron. paulò post locum proximè citatum; Di∣dici••aus, inquit, exordium Daemonis, imò Hominis in Daemonem consecrati: Omnia ••nim Idola ex mortuorum ••rro••e ••reverunt. Idem in c. 46. Isa. Quem (i. e. Ba∣al) Graeci Belum, Latini Satu••num dicun••; cujustanta fuit apud ve••eret religio, ut ei von solùm bumana•• hosti∣a•• captivorum ignobil••mque mortalium, sed & suos li∣beros immolarent. Cyrillus contra Iulianum Lib. 3. ver••ù•• finem, Primus (inquit) regnavit in Assrriorum terra [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] vir superbus & arregans Belus, qui & primus hominum dicitur à subditis no••••n Die••atis accepisse: Hîc inter∣pres vitiose tra••s••ert Arbilus; & ubi mox sequitur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Interpres, Arbeli, &c. Lactant. De fals. Relig. c. 23. & ult. originem Idololatriae ad Be∣lum••efert.
• * 1.22

  Ier. 50. 38. Isa. 47. 12.
• * 1.23

  Dii Anima∣les; de quibus Labeo libros scripserat, in quibus aiebat (verba Servii in AEn. l. 3.) esse quaedam sacra quibus Anima vertantur in Deos qui appel∣lantur A••••na∣••••, quòd de A∣ni••••bus fiant.
• * 1.24

  Vid. Lex. Martin. verbo La••, & quae ha∣bet ex Varrone.
• * 1.25

  Plutarch. de defect. Orac. in the person of Ammonius the Philosopher, makes two sorts of Daemons. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Soul•• se∣parate from Bodies, or such at never dwelt i•• Bodies at all. Though both these sorts have the name of Daemons given them in common, yet are those which were the Souls of men otherwhile for distinction sake called Heroes, (Plutarch. de Plac. Philos. Lib. 1. cap. 8) though some extend not this name is general to all, but only to such as are either of an inferior rank, or but Novices, not yet promoted to the Office of Daemoni, as Puni•••• not yet called to the Bar.
• * 1.26

  The Aposta∣sie of the latter Times PART I.
• * 1.27

  Vid. Athanag. Legat. pro Christ. Non de∣••unt qui dicunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non alio modo humines convenire Deos posse, scil. quàm per Simulacra.
• * 1.28

  Tertuol. de Idol. c. 7. Artifices Idolorum Dae∣moniis corpora con••erre.
• * 1.29

  De Praepar. Evangel, l. 5.
• * 1.30

  Vid. Herod. Clio, c. 35. Persa•• stauas non erigere, quód non, ut Graeci sen••••unt Deos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex homi∣nibus esse o••tos ex opinione Heredoti.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Constantin. Orat. ad Sancto••um C••••tum, Cap. ••.
• * 1.32

  In mortuo∣rum Idolis Dae∣menia consi∣stunt. Tertu〈…〉〈…〉 Spectac 〈…〉〈…〉 13. feré totum
• * 1.33

  1 Tim. 3. 11.
• * 1.34

  2 Tim. 3. 3.
• * 1.35

  T••. 2. 3.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
• a 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.38

  Et Strom. l. ••. p. 504. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••actant. l. 4. Instit. D••∣••••••. ait, Su∣perstitiosi vo∣cantus aut••ii qui sup••••stitem memoriam de∣functorum colunt: aut qui parentibus suis supers••ises, celebrant Imagines eorum domi, tanquam D••os Penates. Nam qui novos sibirit•••• assumebant, ut Deorum vice mortuos homorarent, quorex hominibus in coelum recepros putabant, hos Supershtiosos vocabant: Eos verò que publicos & antiquos Deos colerent, Religiosos n••minaba••t; unde Virgilius, Vana superstitio veterúmque ignara Deorum. Martin. Lex quem ••lteriùs vide.
• * 1.39

  See Tertul. De Specta••. cap. 13.
• * 1.40

  See also Apo∣cal. chap. 1. ver. 5. where Christ is named after the seven Spi∣ri••s for the like reason.
• * 1.41

  Exod. 20. 3.
• * 1.42

  Rev. 5. 8. & Chap. 8. 3.
• * 1.43

  Coloss•• 2. 19.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• a 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• b 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• c 1.47

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• d 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• e 1.49

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• g 1.51

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• h 1.52

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• i 1.53

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• * 1.54

  1 Thes. 1. 9. Conversion to Christionity is described, •• 〈◊〉〈◊〉 from Idols to serve the true and li∣ving God, and to 〈…〉〈…〉 Son Iesu•• Christ; there∣fore Apostasie therefrom is a return to Idols from the living and true God and his Son Iesus Christ.
• * 1.55

  Rev. 17. 5.
• * 1.56

  Vers. 2.
• * 1.57

  2 Thes. 2. 9. &c.
• * 1.58

  2 Thess. 2.
• * 1.59

  Apocal. 1. 18.
• * 1.60

  In Saracen. Frid. Sylburgii (citanta Mar∣tinio p. 1903. Lex.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.61

  Mahomet in Alcorano indu∣•••• Deum ad se ità lequentem: Pauper fuist•• & ditavi••e; Idolis servisti, & voca∣vi te, Hent••n. in Praefa••. ad Ar••tham in A∣pocal.
• * 1.62

  Mahomet w•••• a Paynim, ••••••∣ther 〈◊〉〈◊〉 ••••das the 〈◊〉〈◊〉 Arabians were, n••t baptized till he begun his false Pro∣phecy; when Abdalia the I••w did th•• one unto him, and Sergi••s the Monk confer∣red the other.
• * 1.63

  Tertul. in his De Resurrecti∣one Carnis calls these Hereticks, Alterius divi∣nitatis Haretici.
• * 1.64

  Hieron. in cap. 43. Ezek. ••go hoc arbitror, quòd non pol∣luat nomen Demini, nisi ille qui visusest nomini ejus cre∣der••: Et qou∣modo tollit membra Chri∣sti, & facit membra mere∣tricis, qui pri••s Christo credi∣d••; sic ille pol∣licit nomen D••∣mini, qui pri•••••• nominis ejus fi∣dem susceperit.
• * 1.65

  Rev. 16. 19.
• * 1.66

  Io. 1. 11.
• * 1.67

  Apocal. 14. 〈◊〉〈◊〉
• * 1.68

  2 Chron. 33.
• * 1.69

  2 Chron. 34.
• * 1.70

  Ta••g. Eccles. 1. 11. expounds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Innovissimo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In di••bus Rigis Ch••ists.
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Tim. 2. 6.
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.73

  Vide Targ. Haba••. 3. 17.
• ‖ 1.74

  Vide Cy••••l. Hi••ro•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. & Hiero∣ny•••• ••••um in∣fra ••••atum.
• * 1.75

  Add here that of Christ him∣self, Mat. 1. 15. The time is ful∣filled, and the Kingdom of God is at hand. Huc quoque pertine•• ill••d, 1 Tim. 2. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.77

  Rev. 12. 14.
• * 1.78

  Chap. 13. 5.
• * 1.79

  Chap. 11. 2.
• ‖ 1.80

  Verse 3.
• * 1.81

  Of this see The Remains, chap. 8. pag. 597.
• * 1.82

  See this more fully treated of in The Remains ch. 9. pag. 598.
• * 1.83

  Tertul. de Resurrect. c. 24 Ambros. com∣ment. in hunc locum. Hieron. qu. 11. ad Al∣gasiam, & Prae∣fat. in l. 8. comment. in Ezek. Chrysost. comment. in. hunc locum. Aug. lib. 20. cap. 19. de Civ. Dei, sed non tam asseveran∣ter ut caeteri. Cyrilius Hiero∣solym. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.84

  He speaks before of his Studies and Book labours, whereby his mind was re∣lieved and di∣••erred from the af〈…〉〈…〉tive re∣m••mbrance of those sad times
• ‖ 1.85

  by the Feet of the Statue, (in Dan. 2.) part of iron and part of clay is meant the Ro∣man Empire.
• a 1.86

  C. ••ld. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.87

  Vid. Gen. 22 13. ••x••d. 14. 19 b••. 2 •• hro. 13. 13 Io•• 8. 2. 2 Kings 9. 18. Ezech. •• 12
• c 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉 LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉 rala••, 〈◊〉〈◊〉 (••t in ali•• exempl••••) de∣honorabit. V••tab. oppri∣•••••• Ia••u••, deprimet.
• * 1.89

  As infallibly appears in that long-wanting Mathematical Canon of Pro•• l••m••••, now of late brought to light out of o•• of our own Li∣braries.
• * 1.90

  Bellam Ma∣ced micum se∣c••••dum.
• a 1.91

  Ammia••. Marcel lib. 26. c. 31. Horrendt tremores per omnem o•• bis ambiti••m gras∣sa••sam subitd, qua••s nec fa∣bul••e nec veri∣dicae nobis anti∣quitates expo∣nunt, &c. Hi∣eron. in vita Hilationis.
• b 1.92

  He•• tempore velut per uni∣versum Orbem Romanum ca∣nentibus bucci∣nis, excitae gen∣tes, savissimae, limites sibi pro∣ximos persultabant: Gallias Rhaetidsque simul Alema••ni populabantur; Sarmatae Pannonias & Quadi; Picti, Saxones & Scoti, & Attacotti Britannos aerumnis vexav••re continuis; Thracias diripi••bant praedatorii globi Gethorum, &c. Ammian. ibid. cap. 10.
• c 1.93

  Hie••. Ep. 3. Ante annum 400. vig••n••i & ••o ampliùs anni sunt, cum inter Constantinopolin & Alpes Iulias quotidie Romanus sanguis essunditur. S••ythiam, Thraciam, Macedoniam, Daciam, Dardaniam, Thessaliam, Achaiam, Epires, Dahna••iam, cunctdsque Pannonias Go∣thus, Sarmata, Quadus, Alanus, Hunni, Vandali, Marcomanni vastant, rapiun••: Romanus Orbis ruit. Quid putas nunc animi habere Co∣rinthtes, Athenienses, Lacedaemmios, Arcadas, cunctdnique Graeciam, quibus imperant Barbari?
• d 1.94

  Synesius Orat. ad Arcadium August. Quomodo enim ferre possumus partes viriles in nostra Republica alienorum & externorum esse, & fortissimum Imperium concedere aliis bellicae gloriae principatum? Neque enim dubitandum est fore, ut illi aliquando armis instructi hominum urbanorum se D••minos esse velint. Quod priusquam eveniat, revocandi sunt nobis: Romanorum animi, & ita assuefaciendi, ut ipsi suo Mario vincere & possim & velint: nec omnino societatem cum Barbaris ineant, sed eos omnes despiciant, omnique loco funditus pellant. Primùm igitur Magistratu ejiciantur, & procul à Curiae honoribus arceantur, quibus per summum dedecus ea obvenerunt quae diu apud Romanos habita sunt, & reipsa fuerunt apud eos honestissima. Nam & Deam Themid••m, quae Senatui, & Bellonam, quae Exercitui praesidet, obvelare se arbi••ror, cùm cer∣nant hominem penulá scorteâ indutum ducem esse chlamydatorum, & villosam penulam ex••entem togam sumere, & de summa rerum cum Roma∣no Magistratu consulere, prope ipsum Consulem sedentem, longè post eum sedentibus iis quibus bonos ille jure optimo debebatur. Paulo post, Apud nos Exercitus magni sunt, nostrisque servis Scythis sanguine conjuncti, qui nescio quo infelici fato in Romanum Imperium irrne•• unt; lle su••s du∣ces habent magnae authoritam v••r••s non sol••••m apud eos ipsos, sed etiam apud nos: quod malum nostra dedit socordia nobis—Paulo post de The∣odosio, Ille su••plicantes (scil. Gothos) erexit, & b••lli so••ios ascivit, & civitate donavit, & omnium honorum participes fecit, & partem Romani agri iis attribuit. At illi, quòd pater tuus ••••tem seus praebuit, nos in hunc usque diem derident. Sed id primus fecerat Valens, Anno 374. de quo sic Paulus D••aconus Hist. Mis••••ll. lib. 12. cap. 14. Hunnes Gothi transito Danubio fugientes, à Valente sine ulla foederis pactione suscepti sunt, qui tribuit eis ••ora•• Thrac••arum ad habitandum, arbitratus praeparatum solatium ab eis habere con∣tra omnes Barbaros: hac pr••re M••••es d•• caetero negligebat, & eos qui dudum contra hostes elaboraverant, Imperator despiciebat, &c.—Hoc ergo fuit ivitium, ut 〈◊〉〈◊〉 tempore Romana Respublica calamitatibus subderetur. Barbari namque cùm Thracias ten••issent, licenter Romanorum vostabant provincia••, &c.
• * 1.94.1

  Vid. Socra∣tem l. 4. c. 27
• * 1.95

  Paulus Dia∣conus Hist. Misc. prout ex codice Palati∣no edidit Ianus Gruterus, Quatuor decim interim di••s se∣cutâ & liberâ dir••ptione om∣nibus opibus suis & miracu∣••is Rom•• vacu∣ata est; •• in quibus erant Ecclesiastica 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tota ex auro & lapidibus pretiosis ornata, & vasa Hebraica quae Titus Vespasiani filius post captivitatem Hi∣••rosolymitarum Romam detul••rat: mul••dque milli•• captivorum—cum Regina Eudoxia, quae Gensericum ad hoc facinus invitav••rat, dua∣bùsque ejus filiabus, Carthagi••m abducta sunt.
• * 1.96

  Chap. ••. Verse 8, & 24.
• * 1.97

  Salona Ior∣nandes, quem vide cum Pau∣lo Diacono.
• * 1.98

  Vide Can. 9. Concil. Laodi∣cen. An. 364. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.99

  See this fully proved in Book I Dis∣course XX.
• * 1.100

  Cyril, Hierosol, C••tech. 6 ex∣pounds this of Iohn to mean Simon Magus.
• * 1.101

  〈…〉〈…〉
• * 1.102

  Thus must that of S. Iames in chap. 5. 3. be ex∣pounded, and so Occumenius expounds the words, Weep and ••oul, y••••richmen, for the miserus that shall come upon you:—Ye have heaped up goods for the last dayes; that is, when the land of your State is a coming, and the Romans shall spoil you of all. This being supposed to be the reason why many of the Christian Iews sold their lands, and laid the mony at the Apostles ••eet.
• * 1.103

  An. 57. S. 19. An. 72. S. 26. An. 82. S. 3.
• a 1.104

  Matt. 24. Mark 13. Luke 21. Dan. 9. 24.
• b 1.105

  Luke 21. 24.
• c 1.106

  2 Thess. 2. 7.
• d 1.107

  lbid. v. 8.
• e 1.108

  Rom. 11. 25.
• f 1.109

  1 Cor. 15. 24, 25. & Hebr. 2. 8.
• g 1.110

  3 Per. 3. 4.
• * 1.111

  Ch. 7. 25.
• * 1.112

  Ver. 21.
• * 1.113

  So Targum Onkelos and Ionathan both render it ex∣presly, Servics p••puli•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ser∣vientibus Ido∣lis, Deut. 28. 36, 64. also c. 4. 28. necnon Targum Iona∣than. Ir. 16. 1••. 1 Sam. 26. 19. that is, in all the places fore∣cited.
• * 1.114

  2 Sam. 7 23. God is said to have redeemed Israel from E∣gypt, from the Nations and their Gods See Tr〈…〉〈…〉el. who turns it more to our purpose.
• * 1.115

  Vers. 26. & 42.
• a 1.116

  See the ora∣tion of Licinius to his Souldiers Euseb. de vita Constantin. lib. 2. c. 5.
• b 1.117

  Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Altar he there speaks of in his defence was inscribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which God (saith he) I preach unto you.
• c 1.118

  Roma cùm penè omnibus dominatetur Gentibus, omnium Gentium serviebar erroribus; & magnam sibi videbatur assumpsisse Religionem quia nullam ••espuebat falsitatem. Leo Mag. in Ser. 1. in nat. Apost. Petri & Pauli. Hic confutandi Daemonum cultus, hìc omnium sacrificiorum imp••ie ••as destruenda, ubi diligentiss••ma Supersti••ione habeatur collectum, quicquid usquam fuerat vanis erroribus institut••m. ld. ib.
• * 1.119

  See this use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ezra. 1. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vulg. & Angl. with Lev. 16. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vulg. atque, LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Num. 33. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chap. 32. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vulg. cùm Angl. with.
• a 1.120

  Under the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vers. 38.
• b 1.121

  viz. ver. 42. of this ch. over 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and vers. 3. of the next ch. over 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where it is un∣possible it should distin∣guish, and so elsewhere.
• * 1.122

  Coloss. ••. 16.
• * 1.123

  Some render it not of, but, is his A••ointed or Messiah, that is, Messiah is, Mahoz Ie∣sh••••••.
• * 1.124

  1 Sam. 2. 2.
• * 1.125

  See the no∣tice hereof at that time taken by the Iews, 1 Macc. 8, •• princip. ad v. 13. inclusiv••.
• * 1.126

  The Aposta∣sie of the latter Times PART II.
• * 1.127

  Vid euam 1 Macc. cap. 8.
• * 1.128

  Tertull, Apo∣loge••. l. 1. c. 24. Tot igi••u•• sacri∣legia Roma∣norum, quot trophaea; tot de Diis, quot de Gentibus tri∣umphi; to•• ma∣nubiae, quo•• manent adhuc Simulachra captivo••um Deo••um.
• * 1.129

  The Aposta∣sie of the latter Times PART I.
• * 1.130

  But Constanti∣nus Manasses the Greek Hi∣storian, in∣verghing a∣gainst Leo Isa••••us for de∣molishing I∣mages, calls them Turres atque Muniti∣ones religiosi cul••••s.
• * 1.131

  See in Book IV. an expli∣cation of the remaining Verses, as also a larger expli∣cation of the foregoing.