The doctrine of devils proved to be the grand apostacy of these later times. An essay tending to rectifie those undue notions and apprehensions men have about dæmons and evil spirits.

CHAP. XXVIII. Some Motives for the drawing off of Men from this Doctrine, propo∣sed.

I Shall add a few Particulars more for the preventing the growth of, and longer adhesion to this gross, blasphemous, and Abominable Doctrine. 1. Then I would perswade Men, that they would be indeed, and in truth, what they profess to be; Deists, and not Demonomanists, Wor∣shipers of God and Christ, not Adorers of the Devil. All Idolatry is Abominable, but this most, as being not only Simple Ido∣latry, or meer down-right Atheism in the Positive; but Idolatry and Atheism too, in the Superlative: For, if they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that worship'd the Heathen-Gods, i. e. Men Famous in their Generation for the Inven∣tion of many usefull things, but deify'd by the Pagan Superstition, Eph. 2.12. They then that Worship the Devil are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the most Transcendently Atheistical, as Worshipping the worst of things that can be imagined. The ascribing of great Works, Titles, Honours, Excellencies, &c. to a

Person, is Worshipping, Rev. 4.18. But if it be more than the Person or Thing de∣serves, it is Idolatrous; and may, nay doth, come within the Compass of the Highest Atheism, if done to the Devil. Adore, Magnify, Exalt, God; the Works, Power, Wisdom, Goodness, and Providence of God: This will keep you safe from being infected with the Leaven of this Doctrine; Thus shall you preserve your Selves, De∣ists, and Christians, and only thus. Adore Christ Jesus, as the only Potentate, the Power that only doth great Wonders: If you Adore Him not thus, you make Him but an Idol, or a Trifle; We have no Ground, Reason, Motive, or Command, to Worship, or Believe in Him, but as He is the Great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the World. If I do not the Works of my Father, believe me not; but if I do, believe me for the very Works sake, John 10.37. Upon the Ac∣count of His Power and Miracles we may, and must believe in Him, and we may safe∣ly enough; if His Works and Miracles de∣serve it not, (as being not Unparalle∣lable) dis-believe Him: And sure, Men do not, will not, cannot believe in Him, (what-ever they pretend, and prate) I say cannot believe in Him; if they believe the Doctrine, or Omnipotency of Devills,

the Beliefe of this takes off utterly the Be∣liefe of that: If Men believe, that the De∣vil can and doth, as Great, or Greater Works than Christ, they cannot believe in Christ. No man can serve two Masters, is the saying of a very wise Judicious and Critical Person, (as I esteem him): and truly I believe, that it is simply impossible for a Person, to believe, trust, rely, and to have full Considence, Dependence, and Recumbency upon any Power, as Super∣excellent, and Unparallelable for Com∣fort, Health, Security, and Salvation; and yet at the same time to believe, that there is another Numen, equal, if no•• Super∣paramount to the former, for Power, Sub∣tilty, and indefatigableness to do Mischief, and Villany. Me-seems, indeed, that be∣sides the Blasphemy, Sacr••iedge, theism of the Demonomanists, there is a Contra∣diction and Nonsense too, in then Opi∣nion.

2. I would perswade Men to consider, how by this Doctrine they are drawn not to sin singly, but are fore't as it were to pile, heap, load up one sin upon another, a new, or another, to a former Villany. And should they be such Davids as to add sin unto sin? thirst unto Drunkenness? One Mil••stone hang'd about the neck, is heavy

enough to drown any Man; but two or three, or more will sink him into the bot∣tome of any unfathomable Abysse: There are without doubt degrees of Sin here, and will be of Torments in that insernal To∣phet (a greater Damnation and utter dark∣ness, Rewards double, the dreggs of the Cup we read of) according to the Di∣mensions and Aggravations of the Sins, shall the Torments be aggrandized: add not therefore Murther to Atheism, and Idolatry: though these two cry loud enough for vengeance; yet hath Murther a Stento∣rean voice, and will reach farther. Blood-guiltiness, the guilt of innocent blood hath a shril voice, that will pass up unto, and through the brazen gates of the highest Heaven. Thy Brother's Blood cryeth unto Me from the Ground; especially if acted by a Law, under the pretence of Justice. We have a Law, and by our Law he ought to Dye, when they would condemn the inno∣cent, cry'd the Jews, but did this excuse? wilt thou have any thing to do with the Stool, Seat, Chair, or Tribunal of wicked∣ness, that imagineth mischief by a Law? they gather themselves together against the Soul of the Righteous, and condemn the innocent blood. But the Lord shall bring upon them their own Iniquity, and shall cut

them off in their wickedness; yea the Lord our God shall cut them off, Psal. 94.20. — Bring upon them their Ini∣quity — cut them off in their own wick∣edness—yea the Lord our God, (God will take the matter into his own hands, and shall cut them off). It is a terrible Threat, and deserves serious consideration, It is a fearful thing to fall into the hands of the living God. A Man that marrieth his Mo∣ther, and so thinks to justifie his Incest, is much more criminal, than he had been meerly by his single Villany in lying with her, say Casuists: Because he pretends Divine approbation for his abominable Vil∣lany: and doubtless, Law, Religion, and Justice drawn in, to countenance a Mur∣ther, do but aggravate: all these, yea, and God himself the Author of all these, be∣ing thus brought in as Accessary, yea, and these being the publick acts of a Nation or Kingdom, the whole Kingdom or Nation is involved in the guilt of the Villany: and this seems unpreventible where this Do∣ctrine is entertained; they must needs think they do God good service when they Mur∣ther the Innocent.

3. Follow not a multitude, though, in long Tract of time, they have beaten out ••broad plain easie path before thee: King∣doms, and People, and Nations, as well ••s

single persons may be under great mistakes, and grosse Errors for many years. So was the Church in respect of Millenisme, Ar∣rianisme, Pelagianisme, Pope's Supremacy, Communion under one kind, Transubstan∣tiation—

So also in this particular, concerning this Doctrine of Devils, It hath generally pre∣vailed in most Churches, in most places, for many Hundred years, amongst most Men: yet is it a grosse Heterodoxy, and Abominable Apostacy from the Doctrine of the primitive Church, in the Apostle's time. That it was counted an Abominable Error, is plain by this Text; and in after∣times about the year 310. the Council of Ancyra concludes peremptorily, at least a∣gainst that part of it, which attributeth so much power to Devils: Quisquis ergo credit, posse aliquam creaturam aut in meltus aut deterius Immutari, aut Transformari in aliam speciem, nisi ab ipso Creatore, qui fecit omnia, procul dubiò insidelis est & Pagano deterior. From this truth hath the Church deviated, and fallen into the contrary Er∣ror, for these Twelve or thirteen hundred years. It is not ground enough, to em∣brace a Tenent, because of the many, that embrace it, or the long time it hath been embraced, the several places where it hath

obtained, or the several Doctors that have maintained it. Ad legem & prophetas, To the Law and to the Testimony. If Mens Tenents, Practices or Opinions agree not with these, reject them. Number or multitude is no justifiable excuse, or suffici∣ent precedent; and yet I like not self-con∣ceited singularity: Prove all things, hold fast that which is Good, is an excellent Rule.

But I must add here: Though a Church, the whole Church, to a very few, may thus generally be erronious, even in such a point; yet may it not be straight un-churched, or become presently an Abdicate, Reprobate, or Anathematized Church, for an Error or two, though grosse ones: we had scarce else a visible Church in the World, for many Hundred years: God giveth more grace: Every error, mistake, or heterodoxy, though great enough, doth not nullify a Church, if it be not obstinately, wilfully, and wick∣edly persisted in. If the whole Church sin through Ignorance, there may be an A∣tonement, Lev. 4.13. A Church, a whole Church may be under the Guilt of some great Sin, and yet be the Church of God still: Gross and Hainous Sins, may not be Grounds enough for Separation; and therefore our Schismaticks have no Justi∣syable

Warrant for their Schism, from the pretended gross Sins of this Church, and State. Is there? can there be? can they wire-draw any of our National, or Eccle∣siastical Sins, into greater Horridness, than this Sin hath? And yet had God his Church still; nay and even they also were of His Church that Embrac'd that horrid Heterodoxy: Nay, they themselves are Guilty, most of them, of this most Horrid Heterodoxy; and yet will they reckon themselves of God's Church. How then, or with what Face, can they Anathematize, or Unchristen another Society, whom they cannot accuse of any Crime, so horrid as this? Doubtless the Sins of this Nation are High and Horrid, peradventure, never more: the Lord of His goodness, change our Minds, reform our Extravagancies, and rectify our Conversations, according to the Pattern, and the great Exemplar, the Lord Jesus Christ. We had need beg this Heartily, lest, according to the Tran∣scendency of our present sinfull Conditi∣on, our Judgments be Transcendent, and of the Superlative Dimension. We may well fear this, though we have already, and do now yet suffer so much; yet may we justly sear more: His Wrath may not be turned away yet: but His Hand may be

stretched out still; yea, He may Plague us Seven times yea and Seven times more still; yea and likely will: God will be Conquerour one way or other, either in our Conversion, or Confusion. Can we kick against the Pricks? Are we able to contend with God, or are we Stronger than God? Shall an Earthen Pot contend with a Brazen Mountain? Sure, sure, it will be bitter, exceeding bitter, in the end; bit∣terer and bitterer, still, till the End; and peradventure without End. Let us pre∣vent this, by our Complyance with, and Conformity to the Divine Will of God; and, the Good Lord grant, that Magistrates, Ministers, and all others, in their several Places and Stations, may do their parts. There is not, hath not been, cannot be, a more Gross, Blasphemous, or Abomina∣ble Villany; nor more Injurious, both to God and Man, than this: nor Fornication, nor Intemperance, nor any other of those Raging Sins of this Age. This therefore, especially, over, above, and beyond all else, should they joyntly set themselves a∣gainst. The Magistrates are God's Mini∣sters, Deputies, and Vice-gerents, and should they not Act for God? for God against the Devil, not for the Devil, against God? Sure, Ministers are God's Ambassadors,

and should proclaim, publish, and declare His Greatness, Majesty, and Power; not Traiterously give away these Jewels of His Crown, to His Adversary, Competitor, or Rebellious Vassal. All the rest are God's Leige-Subjects, and Menial Ser∣vants, or Souldiers under His Banner; and should they not Fight to uphold His Crown and Dignity? should they be con∣tent, tamely to yield up His Royal Prero∣gatives, to be usurp'd by that Villainous Traitor of Hell? Truly, nor Magistrate, nor Minister, nor People, can do God a greater Dishonour, nor the Devil better Service, than by maintaining this Doctrine of Devils. Once, this cannot be deny'd, the Holy Ghost speaketh expresly against it; whosoever therefore speaketh for it, sets his Mouth against Heaven, against God, against the Holy-Ghost: What would we expect more than the Word, the plain, and ex∣press Word of God, for the setling us in or against a Doctrine? When the Lord hath decided the Controversy, & setled the Question, should men's Moots, groundless Opinions, small Arguments, and whilde Winter-Tales, unsettle us? And this brings me to another Particular, for the era∣dicating, or at least stopping of the farther Growth of this Root of Bitterness.

4. Let the Apostle's Advice take place; Refuse Prophane and old Wives Tales, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Avoid, Oppose, Abhor, Depre∣cate, as thou wouldest some great Mischief, or Reject, as a Man doth his Wife, when he gives her a Bill of Divorcement: there is more in it sure, than simple Refusing: Refuse, as Fearing, Loathing, and Detest∣ing: But how comes this Advice in here? How falls the Apostle upon this Prohibiti∣on of Tales and Fables in this Place? Brings he it in (shall we think) by Head and Shoulders, without any Agreement or Coherence with the matter in Hand? Doubtless he is alwaies seasonable, in all his Prohibitions, Charges, and Caveats; but especially here, when he speaks im∣mediatly from the Mouth of the Holy-Ghost, against the Villainy which the Ho∣ly-Ghost had expresly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in plain terms declared his mislike of; and probably, the means to prevent and avoid it. And I am very confident, that there is no man, that can give any Reason why, wherefore, or upon what account this Charge should be brought in here, unless to intimate that Prophane and old Wive's Tales would be a great Motive, meanes and occasion, by which men should be brought under the Cheat of seducing Spirits, and into the

Mischief of being bewitch'd with the A∣bominable Doctrines of Devills: And therefore, St. Paul adviseth Timothy, that, As he would avoid being cheated by seducing Spirits, and the desperate Doctrine of De∣vils, so he would avoid Prophane and old Wives Tales. If thou give no heed to these, no danger of the other: But, but-little hope of escaping the other, if thou give any heed to these: This is plain out of the Text, all: And indeed, how pernici∣ous and dangerous such Fables may prove, for the Poysoning of Mens Souls to the abhorring of Truth, and for the bewitch∣ing of them unto most Idolatrous Opinions, we may easily learn, by these two most Monstrous Heterodoxies, Purgatory, and Adoration of Images; both grew from this Root, as I have intimated: and so this Doctrine of Devils hath too the same Ori∣ginal: And this, if any man will but ob∣serve, and consider seriously, he will easi∣ly find, that this Babel of Confusion, is built meerly upon the Sandy Foundation of Tales and Fables. There are Stories writ, and Laws enacted, concerning Witch-craft, Compact, and Converse with the Devil: But, search the Matter to the bot∣tom, trace the Hare to the Form, follow the River up to the Fountain; and you'l

find, old Wives Tales, and Prophane Fa∣bles, seconded by Romantick Inventions, and Poetical Fictions, to be the Original of all. Some Old, Crazie-Brain'd, Doting, Melancholical, Hypocondriack Dreamers in the Paroxysm of their Distempers, seem to see strange Sights, Creatures, Goblins, Devils, as they think; this they report, with Confidence; the Rabble is credulous, and believes straight; the Di∣urnallers are willing to swell up their Pam∣phlets, unto Volumes; Philosophers (to shew their Wit) undertake to prove all credible, yea necessary: Others in their Simplicity, with an abundance of Zeal, and little Wit, (thinking God's Honour is concerned), predicate it: The Shave∣lings contrive an advantagious Trade out of it: and thereupon (deluding the Civil Magistrate, with fair Tales, and goodly Pretences) the Inquisition-Office is E∣rected, where the Masters of that Tyran∣ny, for the seeding of their Unsatisfyable Covetousness, by intolerable Courses, Tricks, Artifices, and Torments, extort, and Register, what madd Confessions they please, from ignorant, simple, besotted, affrighted, friendless, and tender-skin'd Persons. And now who dares deny, que∣stion, or doubt? the Holy House hath con∣cluded

it, in one place, and so it must be thought a precious Truth, and be brought into Vogue in all places; and yet not so much as one wise or honest Man, ever saw, heard, or knew any such thing. I should have added, That Malicious Varlets, understanding that, by their Oaths, they might aggran∣dize their Revenge to the utmost in the most shamefull and most painful Death, of their Adversary, would not stick to venter the peccadillo of a Perjury, to gratify their Mali••••; And thus they wrap it up: But, the 〈◊〉〈◊〉 O••iginal of all was, a•• I said, Old Wive's Fables, ••••ad Dreams of 〈◊〉〈◊〉, pro••••e Sto∣ries, bo••rowed of Heathens: and those the Apostle might especially aim at, in this his Caveat; for, What are all those Wild Taler, among Christians (now, and heretofore) of Witches, Conjura∣tions, raising of Devils, &c? but the Revived Fables of the Heathens (un∣der other names) concerning Tis••phone, Megara, Hecal••, &c. and done by their means; of like 〈…〉〈…〉 are pre∣tended now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because such Lies, Fables, and Tales, were 〈◊〉〈◊〉 chief∣ly, and most used by the Priest of 〈◊〉〈◊〉 or Beel; to bring that-Id••l's Worship

into request. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disser not much. This once: That such Stories may do much Mischief, this way, the Holy-Ghost himself here intimates, by this Caveat, Reject these Old S••ories, formerly much used, con∣cerning B••••l, or Baal. And are such Stories sufficient grounds for Christians to 〈◊〉〈◊〉 such a Doctrine on, that is so 〈…〉〈…〉 and intolerable, both 〈…〉〈…〉 God and Man? Truly, if 〈…〉〈…〉 seriously consider, how 〈…〉〈…〉 the Father, and all the 〈…〉〈…〉, are concern'd, How 〈…〉〈…〉 ••••usequence, if not di∣rectly 〈…〉〈…〉 ••bused and blasphe∣mes•• 〈…〉〈…〉 ••ne of Devils, 'twould terrify any 〈◊〉〈◊〉-Soul into an abhor∣rency of it. Never let it be thought, That these Consequences are meer fal•• lacions Infirmities, from the Demono∣loger's Doctrine: I appeal to any Man, that hath any Wit, Reason, Intellect, Understanding, or Sense, whether all these absurd, and Abominable Conse∣quences, that I have hinted at, here, and els-where, do not liquido, without straining or wringing, genuinely, pro∣perly, naturally flow from their Premi∣••••••, and if the Premises be naught,

the naughtiness of the Conclusion may not be charged on him, that ••o∣gically, according to right, not fallaci∣ous Ratiocionation, infers them: So that, if Men have any care of God's Honour, or their own 〈◊〉〈◊〉; if they will not prefer the Devil before God, Christ, and all that is called Good, or Sacred; if they will not be the worst of Idolatons, that 〈◊〉〈◊〉 were, or can be imagined, 〈◊〉〈◊〉 Murder, the ob∣structing of all Judicial Proceeding, the destroying of Humane Society. Natu∣ral Comfort among Men, and the large Bed-rol of other Gross Enormities); if they be not for Hell, more than for Heaven; for the bloody old Dragon, (that must be bruised under our Feet), than for the Brazen Serpent, that must be lifted up; If they will not main∣tam a Doctrine, by which, the most malicious and mischievous Machinati∣ons of desperate Villains, against their Innocent Neighbours, may be coun∣tenanc'd and incourag'd; If they will not be accounted, nay if they will nor really, and in truth, be, in themselves (and not meerly upon the account of other men) Renagad••••s, ••••noun∣cers, Apostates, from the Fundamen∣tal

and Architectonical Truths, of Christian Religion, they will not en∣tertain this Hellish Doctrine; nor (if by mistake they have heretofore been bewitched into the Conceit of it's Truth,) will persist in it. I have dis∣charged mine own Conscience, and am Innocent, as to the Blood of any Person, that shall dye, meerly upon the Accusation of this Guilt, hereaf∣ter.