Paganisme and papisme parallel'd and set forth in a sermon at the Temple-Church, vpon the feast day of All-Saints. 1623. By Thomas Ailesbury student of diuinitie. Ailesbury, Thomas, fl. 1622-1659. 1624 Approx. 45 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A23572 STC 998 ESTC S101511 99837323 99837323 1639 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23572) Transcribed from: (Early English Books Online ; image set 1639) Images scanned from microfilm: (Early English books, 1475-1640 ; 820:03) Paganisme and papisme parallel'd and set forth in a sermon at the Temple-Church, vpon the feast day of All-Saints. 1623. By Thomas Ailesbury student of diuinitie. Ailesbury, Thomas, fl. 1622-1659. [4], 19, [1] p. Printed by George Eld, for Leonard Becket, London : 1624. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Sermons, English -- 17th century. 2006-02 TCP Assigned for keying and markup 2006-02 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Ali Jakobson Sampled and proofread 2007-02 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion PAGANISME AND PAPISME : PARALLEL'D AND SET forth in a Sermon at the Temple-Church , vpon the Feast day of All-Saints . 1623. BY THOMAS AILESBVRY Student in Diuinitie . LACTAN . Primus sapientla gradus est falsa cognoscere . LONDON , Printed by George Eld , for Leonard Becket . 1624. TO THE RIGHT HONORABLE HENRY EARLE OF Southampton , Baron of Tichfield , Knight of the most Noble order of the Garter , Captaine of the I le of Weight , and one of his Maiesties most honorable Priuy Councell . I Present vnto your Lordships view , the Modell of a Sermon , vnworthy I confesse , either of their publike life , or of so transcendent a protection ; modestly framed for the Pulpit , not curiously adorned for the Presse : wherein your Lordship may behold Pagan and Papal Rome , so mutually intertexed and folded vp into one Masse or Chaos , that you may safely pronounce the Heathen City to liue in this they call Christian : Yea , such is the dependancy , that if this Iezabel were stripped out of those Robes of Paganisme , she would well-nigh goe naked . Many nations were conuerted to Christ by the preaching of S. Paul. Yet wee finde not such an honorable attribute giuen to any of his Auditors , as to those who are said , To haue receiued the Word with readinesse , and to haue searched the Scriptures dayly , to see whether the things preached by S. Paul were so or not : For they are stiled by the best Record Noble men . And nothing ( Sir ) hath added , or can adde more true noblenesse to all your other great Titles of Honour , then the like Zealous affections and actions in you to the Word of God , deliuered by his Ministers . The dayly enlargement whereof in your Lordship , being Zealously coueted by my selfe : who although I am the weakest Labourer in Gods Vineyard , yet I haue presumed humbly to offer to your Lordship this little cluster of Grapes gathered from thence , and which I did lately in a Sermon deliuer vnto the Auditory then present : which if your Lordship will vouchsafe to take into your hands , to bruise it a little more , and to see and taste whether it sprung from the true Vine or not : I shall haue good hope that yet a little iuyce may thereby flow from thence to refresh some weake ones in the Church of God. Which being the onely businesse that God hath set mee about , by any meanes to saue some ; And all I haue to say to your Lordship at this time : With my humble acknowledgement of your Lordships great fauours , and my hearty prayers to God to encrease dayly your Zeale to his true worship : I rest Your Lordships most humbly deuoted , THOMAS AILESBVRY . PAGANISME AND PAPISME PARALLEL'D . 1. COR. 10. 19 , 20. What say I then ? that the Idol is any thing ? Or that which is offered in sacrifice to Idols is any thing ? But I say , the thing which the Gentiles sacrifice , they sacrifice to Deuils , and not to God : and I would not that you should haue fellowship with deuils . WHen the Apostle Lectured at Athens , the Inscription of an Altar was his Theame ; the saying of a Poet was his explication . The Altar was sacred vnto the vnknowne God , whose influence to all his Creatures was made knowne by the Poet ; In him we liue , moue , and haue our being . As God is the Efficient , so is he the finall cause to all his Creatures , not the least worke that passed his hands , but he stampt perfection vpon it , yet that perfection is finite , and limited , as hauing a being after a not - being , and a necessity of ceasing to be , if the hand be withdrawne wherewith it is supported , Perfectio ordinis is communicated to the Creatures , but perfectio Essentiae resideth in the Almighty , and of that the Creature falling infinitely short , doth aspire & reflect vpon the infinitely perfect Creator . The issuing of the Creatures from the Creator , is like to a right line drawne out in length which of all other is the weakest , neither can it be strengthened but by redoubling , and so becommeth in a manner Circular . The creature feares to remoue too farre from the Creator : therefore lookes backe , and makes haste to returne to that first being , for whose sake they are , and haue beene created ; Man especially like Noahs Doue finds no resting but in this Arke , doth center his restlesse motions vpon nothing but the Almighties fruition . And thus by nature directed to the high Deity of Heauen , doth prescribe to himselfe a meane called Religion , to winne the fauour of that high perfection : That speech of Tully prescribes against all Atheists , There is no Nation so barbarous but takes notice of heauens Ruler . The Indigitamenta stored with diuers Deities proclaime the Gentiles to bee no Atheists , yet their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 error in the erection of many , sheweth their Religion to be waste . Deum vnum non vnice colunt , branching out this one God into diuers fragments of Religious Deities . Inexplicable I suppose is that which the Apostle relateth of the religious knowledge and practice of the Gentiles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were not ignorant of that which may be knowne of God. And the reason thereof was a celestiall illumination . God hath manifested it vnto them . For without a supernall Reuelation they could not vnderstand the Idiom of the Creatures when they spake of a Deity ▪ And Saint Augustine traceth in their writings some footsteps of the sacred Trinitie ; though with iudicious Viues , Loquntos eos , potius quam intellexisse existimo , I suppose that high subiect to transcend humane capacity . And for their practice , The Gentiles doe the workes of the Law written in their hearts . For I demand how they did those workes . If as Gentiles , 't is Pelagianisme ; and if as Christians , why doth the Apostle say by nature ? I bury old Clemens , who in 7º 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth that sauing knowledge was couched in Philosophy , or else let the great Casaubon candidly interpret him ; That so Explicit a knowledge of our Sauiour before the Incarnation , was not so necessarily required , as since his manifestation in the flesh . Thus we see Religion inserted by Nature , yet without Grace but an aberration ; Eadem spectamus astra , Coelum nobis commune est , idem nos involuit mundus ; ( as he spake in Ambrose ) we all stand vpon the same earth , vnder one coelestiall Roofe imbroidered with Starres ; Our desires tend to the same heauen , yet wee seeke not to mount by the same Ladder ; to the Gentiles , Iewes , and Christians heauen is the Goale , though the race be diuers . The Apostle censureth Gentilisme to be deuilish ; Iudaisme , Superstitious ; but Christianitie Deuotion : this truth to be imbraced , those Deuiations to be shunned ; What say I then that the Idol is any thing , &c. Therefore I would not you should haue fellowship with Deuils . The Apostle returneth to his dispute begunne Chap. 8. concerning things sacrificed to Idols , wherof those Christians that did participate , were a racke and Scandall to their consciences , that out of tendernesse refused to eate of the Idol-sacrifices : here both their reasons are produced : First , for those which abstained , in regard of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which dependeth betwixt the Religion , and the meats set apart to those Religious obseruances , that they could not touch the Idol-Hosts without contracting pollution from the profane Religion ; for euery sacrifice confines the suppliant to that excellency which thereby is celebrated ; The bread which we breake , is it not the Communion of Christs body ? And are not they which eate of the sacrifices , partakers of the Altar ? So that by Antithesis , as sanctitie doth streame from the seruice of the God of heauen , must corruption be traduced from the Altar of an Infernall Idol : therefore they abstained . Other Christians wel knowing an Idoll to be nothing , and by consequence of no power to infect , did eate of the meat taken from the profane Altars , because the earth was the Lords , & the fulnes therof . The Apostle grants this foundation to be true . What say I then , that an Idol is any thing ? but sheweth that they built stubble thereupon , because in so eating they gaue offence , and withall addeth , Though the Idol be nothing to pollute Gods Creatures ; yet the end and intent of the Sacrificers was impious , and therefore might well defile the associates ; and enioynes a forbearing for perill of Idolatry . I would not that you should haue fellowship with deuils . Aquinas deriues this Text another way . That S. Paul did thus determine , in respect of those that were without . The blind Gentiles thought all meats vnclean , vnles consecrated at the Altar , by the touch whereof the superstitious Iewes thought them defiled ; both false : for an Idol being nothing , had neither vertue to sanctifie , nor power to pollute any of Gods Creatures . Thus you see the Text ingulphed in difficulties , yet with Gods grace , and your fauour , I despaire not to fadome the depth thereof . The Subiect whereof is Gentile Theology : it begins in an Idol , and ends in Deuils , the true obiect , and intent of Paganisme : the one Idolatrous , the other Deuilish : And it separates it selfe into two parts ; the Obiect , and the Subiect . The Obiect about which , was an Idol : the Subiect in which , were the Aeditui , or Idol-Sacrificers : vpon both of which lyeth the Apostolicall Censure , that the Idoll , and the Sacrifice is nothing ; but the Sacrificers , and their intent is deuillish , then is the question vmpierd in this compassionate Conclusion , I would not you should haue fellowship with Deuils . And the former of these shall I consider ; 1. Absolutely , the Idol , and the Sacrifice ; 2 , with relation to the Apostolicall Censure , that they are nothing . In the later , of the Sacrificers , I shall take these steppes . 1. Their Adoration of false gods , Damonijs immolant , they sacrifice to Deuils : 2 , the dereliction of the True God , and not vnto God : and so shut-vp in the Apostles Conclusion : I would not you should , &c. Though the Gentiles at Natures schoole had learnt to pacific God with Religion ; yet when they expected not further instructions from heauen , they became vaine in their thoughts and changed the glory of the incorruptible God , into an image made like corruptible man. The Easterne Sages had two Guides to conduct to Christ , humane wisedome , they were wisemen : and heauens direction , a Starre chalked out their way to Bethlehem ; which no sooner dispeared , but put them to seeke their way . God will be serued according to his owne directions . The Heathen would doe him homage , but after their owne humour ; and pourtrait out his Deity by an earthly Idol . A mispreson of the High God first occasioned Idols . And when Religion was cut-out according to the rules of flesh and blood , there was no God thought on , except the eye could witnesse it . The Lord when hee gaue the Law in the Mount , appeared in no shape , lest man thereby should take a patterne to delineate his Image . It was vncouth in Israel ( such was their breeding in Egypt ) to adore an vnseene God ▪ therefore they became suitors to Aaron for an Instauration of the Egyptian gods , Make vs gods that may goe before vs. When Man became vaine in his thoughts , Idols were not erected till then , and then they were . And these Idols were of two sorts . 1. Either the representations of false gods : 2 , or false representations of the true . The first time that we meet with Idols in the Scripture we finde them in Labans Family , Rahel thought her fathers Teraphim a faire portion for her Iacob . And ▪ t is cleare , those Images were his Gods , for hee accuseth his Daughter of Sacriledge , Why hast thou stolne my gods ? The Heathen to continue the memory of their deceased Worthies , erected Columnas , & Simulacra to out-face the Iniquitie of after-times , that obliterate and intombe all things in the graue of obliuion . And at those Statues did they performe their Anniuersarie Deuotions with such Solemnitie , that the vulgar conceiued them to be more then men . Who had read in the Roman Annals the Iusta , and exequies sacred to the honour of Germanicus , celebrated Saliari Carmine with an Hymne ( if Lypsius say true ) appropriated to the Gods , his Sedes curules , and Effegies erected in the Capitall , would not ( if an high illumination should not checke him ) register him in his thoughts for a god ; to this purpose their most ancient Columnes , and Altars were consecrated , and bore this inscription Diis Manibus ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued saith Diophantus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a Species of griefe ; and a late Criticke remembers vs of the like in the Hebrew Dialect , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both griefe , and Idols : And though the Gentiles are not ignorant , that their owne Apollodorus hath described the liues , recorded the deaths , and pointed at the very Sepulchres of their gods , yet their Commemoratiue Statues haue gained such credit in the brests of the Vulgar , that their thoughts haue inrolled them in heauen ; whom they know to bee putrified in earth . These Idols are representations of false gods . Secondly , the Pagans erected false Images of the True God. This the Apostle toucheth , The Gentiles , did not change God into Man , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the likenesse of Man. And how euer the wiser Heathen were caried away with the Streames of the furious Vulgar , it is manifest , they reputed those Idols , but as Symbols of that high Deity they comprehended not . The Israelites infected with the Egyptian aire , and imbrued with Idolatry , learnt no more but to erect Calues in memory of the great God. They could not on the sudden fall off from the Lord , so lately catechized with his wonders , but thought to set vp Calues to his honour : So runnes the Tenor of Aarons Proclamation : To morrow shall bee a Feast to Iehouah : being wiser then the Vulgar Idolatrous ; but as Idolatrous as the wiser Heathen , to serue God before an Idoll . The Papall Rome at this day out-bids the Pagan for Idols of this sort , and scornes the old City should exceed the new in Pluralitie of Images . She hath forged Images to Saints , to Christ , and dares appeare by her Champion Cardinall Bellarmine , ( though timorously I confesse ) in defence of those Images , that limme out the Sacred Trinitie . Impudent man to make any comparison of God , whereas the Prophet demandeth in his name , To whom will yee compare me ? The Lord did reserue himselfe in the Mount that he might not occasion Idolatry , and slacken the reines of that spirituall concupiscence . S. Augustine lib. 4. de Ciuit. Dei , cap. 31. relateth out of Varro , that the ancient Romans for an hundred and seuenty yeares , A. V. C. had no Idol in their Capitall , which custome had it still continued Castiùs Dij obseruarentur , our deuotions had beene celebrated with greater Chastitie , prudenter existimans saith that indicious Father , Deospossein simulacrorum stoliditate contemni , That the Deity would grow into contempt , if figured by an Idol : Thus much for the first branch , the Idol . Remoue your attention to the Idol-sacrifice : which is the next in order . I omit their Hymns , Inuocations , &c. wherein consisted their profane seruice , though as grosse as their Idols . No Gods would downe with the Heathen , but those before their eyes ; no supplications could pierce the clouds , and haue the hearing , except they speake out . Cry aloud , said Elias , in a holy derision to the Priests of Baal , which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is perstringed by our Sauiour : Vse no vaine repetitions as the Heathen , who thinke to be heard for their much babling . As Nature did prompt Religion , so hath she taught to solemnize it with Sacrifice . The first paire of Brethren Cain and Abel though not both good ; yet both were sacrificers , V●erque conscientiae suae magisterio , by intimation from the Conscience . And seeing all blessings streame downe from heauen to vs , 't is most reasonable to reflect vpon God the fountaine by sacrifice : And as the beames of his blessings fall , such is the reflection . Good Iacob had for his share in his fathers blessing , the dew of Heauen , and the fatnesse of the earth . Profane Esau , the fatnesse of the earth , and the dew of Heauen : Vide structuram benedictionis , saith Chrysostome : Marke how these blessings were compacted , Iacob had the dew of heauen seconded with the fatnes of the earth , which in Esaus blessing is post-posed . And such is the returne , Abel immolates with a free heart , Cain with murmuring : therefore respexit Dominus ad Abel & eius munera ; the Lord loued the fruit for the tree that bare them . The Church of Rome hath made bold to turne ouer all the rest of Gods worship to the Saints his seruants , but hath reserued sacrifice to the Highest ; and did neuer as yet make a breach thereupon , lest the Heathen should whisper in their eares , and tell them that sacrifice is an Embleme of a Deity . The men of Lystra no sooner supposed Paul , and Barnabas to bee Gods , but Iupiters Priests shall welcome them with sacrifice . And with this solemnitie was the God of Heauen truely honoured , till all Sacrifices determined in that great one of our Sauior vpon the Crosse . Superstition is the Canker of Religion , and as Religion is not faith , but a protestation thereof : so Superstition is not , but a protestation of Infidelitie ; Religion scarce euer existed without this bane , and hath no sooner seized vpon a heart , but Superstition knocketh at the doore , and calls for admittance . The Holy Ghost hath left it doubtfull , Gen. 4. Com. 20. If men did call , or profane in calling on the Name of the Lord ; the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare both significations . And whether reading is to bee imbraced , they beganne to call , or profane in calling , let our Criticks see that . The Gentile-Theologie was three-fold . 1 , Physicalis : 2 , Fabularis . 3 , and Ciuilis : The first was read in schooles , and that had in it some notions of the True God : the second was represented on Theaters , the Seges and matter of Poetry : the third had religious adoration in the Temples ; which Adoration was two-fold , internall , and externall . The first was the act of sacrificing prescribed by nature : the second the manner of the sacrifices indicted by man. And hence it came to passe , that as all Nations agreed in Sacrifice , so did they dissent in the manner ; an Oxe was sacred to Osyris , an Eagle vnto Iupiter , a Porket to Ceres , the Phoenix to Apollo , a Peacock to Iuno , &c. I conceale their Groues , high-places , and costly apparatus , of which the Scripture is full , all dedicated to Idol-deuotion . The fury of their Priests , neither in sparing themselues from lancing , & scourging ; nor their children from sending them vp in smoake , to those hellish Deities . Tantum Religio potuit suadere malorum . Better it were to liue as beasts , Quā Deos tam impios , profanos , & sanguinarios colere ; then to prostrate themselues as Vassals to such blood-sucking Gods. Know you Heathen , that the God of mercy delights not in effusion of blood . Is it possible that murder should become piety ? or can you not be faithfull , except you be vnnaturall ? I will not load your patience further with their trifles , and had here stepped to the third part , had not Rome called me to a consideration of her Helen the sacrifice of the Masse ; neither is it strange , that in this Text to finde a shelter , which may be reduced to no other head then Idols , and their Sacrifices . We enuy not Bellarmine this proofe , but smile to see the Popish Masse warranted from Pagan I dolatry . It was for want of better furniture , when he implored aide of this place . — Vos mihi manes Esteboni , Quoniam superis aversa voluntas . The Iesuite will fetch his doctrine from Hell , if Heauen oppose it . The blessed Sacrament of the Eucharist wee deny not to be a Sacrifice , but onely Commemoratiue , with the Master of the Sentences . And say with Cyprian , Christ is offered , Iugiter in mysterium , semclin pretium ; dayly in a mystery , once in price and propitiation for our sinnes . And we take that ample confession which the Cardinall giues vs. Saint Thomas and the Schoolemen , were so intent on the bloody sacrifice of the Crosse , that they seldome mentioned that propitiatory one in the Masse , but relatiuely as it reflected on the other ; but wee disauow that abomination which defeateth the merits of our Sauiours passion ; and disanulleth the benefit of our Redemption . Thus farre goe the Idol , and the sacrifice , both which the Apostle censureth for naught , that 's the third thing . Mistake me not , that I say an Idol is any thing ; for wee know that an Idol is nothing , and that in three respects . First , because of no forme , their Images were imaginations of their owne fancie , their pictures Chymaera's , and had no ground in Nature . The Rabbins say , that Dagon the great tutelary Idol of the Philistims , bore in shape halfe a Fish , and halfe a Man. So God gaue the matter , but folly inuented the forme . A Similitude is rei existentis , the likenesse of a thing that is , an Idol is non entis , that resembleth nothing : both prohibited in the Decalogue ; Thou shalt not make to thy selfe any grauen Image , nor the likenesse of any thing . Secondly , the Schoolemen obserue in an Idol , a twofold composition . First , formae artis ad materiam . Secondly ; Diuinitatis ad artificium . The first is the externall shape of the materials ; the second is the fiction of a Deity to that Idol . In the former sense an Idol is somthing ; in the later it is nothing . Thirdly , nothing in the Gentiles estimate ; for though they yeelded to the vulgar in practise ; yet the learned attributed small Deity to them , else how durst Lucian flout at their religious obseruances , Quae Religio dicenda est ? ( saith Lactantius , ) quae adoratur in templis , illuditur in Theatris ? What Religion may that bee which is adored in the Temples , and flouted at in Theaters ? The Principles in Paganisme are by themselues mutually destroyed : How could Iupiter be hominum sator atque Deorum , that had Saturne to his father ? Also their Gods were not onely conspicuous for their Vertues , but infamous for their Vices . Iupiter was an Adulterer ; Mercury , a thiefe ; Venus a wanton ; Quirinus a murderer ; Flora a Curtizan . Now , quis est tam excors , qui hunc in coelo regnare putet , qui ne in terra quidem debuit ? What folly is it to admit them for Rulers in Heauen , who are not worthy to liue vpon this earth ? And the practice of their Religion was as vicious ; the same Lactantius relateth of the Lacedemonians , the deuouter Heathen , who vpon a foule occasion ( which modesty silenceth ) dedicated an Altar to Armata Venus . Holy Scripture doth intimate the foule practice of the Moabites to Baal-Peor ( which was Idolum turpitudinis ; so Origen : or Priapus , as Hierome supposeth ) and that Israel was conspurcated by being their Associates who committed whoredome with the Daughters of Moab , and coupled himselfe to Baal-Peor . Some gods found deuotion , ne noceant , that they might not bee preiudiciall to them ; of which sort were Rhamnusia , Rubigo , Febris , Tempestas , and mala Fortuna , all which found entertainment in Pagan - Rome . Yet euery trifle was recorded for a God. Gluttony is Idolatry saith the Apostle ; and the Heathen did practise it in adoring the very Ouen . Quis non rideat Fornacem Deam ? saith Lactantius . But who may abstaine from laughter to heare of Deamuta ? stiled Lara , and Larunda , Quid praestare colenti potest , quae loqui non potest ? Besotted Heathen , thus to put themselues vnder the protection of a dumbe Goddesse ; hath she a hand to protect , that wants a tongue for direction ? Add hereunto the abstract Vertues and Vices , which with them found Altar-roome : Hence were those Fana erected to Victoria , Contumelia , and Impudentia . Physicke made Aesculapius 2 God ; and Valour , Mars another ; euery Art deifying the Inuentor , as if such honour were due to euery Inuention . Nonne Milites , & Medici egregii declarant ipsos Deos non esse Deos ? saith Cyril vnto Iulian. Men on earth dare contend with the gods in heauen for excellency in Physicke , and warfare , which shew your gods to be no gods : yea , they haue not onely made gods of eminent men ; but of the basest Creatures , as Allium , Cepe , &c. perstringed by him in Statius . Vilia cur magnos aequent animalia Diuos ? By all which it appeareth , there was no daintinesse in the Gentile Religion : that they reputed their gods to bee trifles , and Idols nothing . Here must I vindicate our Diuines from the Calumnies of the Iesuite ; who for affirming the Gentiles not to reckon of their Idols as gods ; but to adore them in an Idol , are falsly charged with lying by the Cardinall . Indeed this toucheth the quicke , and remoueth all differences betwixt popish Images , and Pagan Idols . Holy Augustine in Psalm . 96. brings in the popish Pagan obiection ; We adore not the Idol , said the Heathen , but the inuisible Numen there present ; yet Idola non colunt , sed colunt Daemonia ; ( saith the Father ) you worship not Idols , yet Deuils . And so am I transported to the second generall branch of my Text : viz. the Sacrificers and their intention . But that which the Gentiles sacrifice , they sacrifice to Deuils . The second Part. THe Idolatry confisted not in the Sacrifice , and Idol , but in the deordinate intent of the Sacrificers . The Will is the subiect and foundation of Iustice , or sinne ; and as it euer tendeth to the end , so from thence it traduceth either good , or euill . Moses numbred the people with thankes ; Dauid with heauens displeasure . The act offendeth not , but the mis affection . Indifferent actions receiue their life or bane from the intention of the agent . S. Augustine obserueth , that Zachary the Priest , and the blessed Virgin questioned alike of the like subiect ; How shall I know this ? said the Priest . How shall this bee ? replyed the Virgin. Si verba attendamus , haud ambo crediderunt : the words in both gaue the like sound : Sed Deus potest & corda interrogare ; they streamed not from the same fountaine : Mistrust of the fact had seized vpon the heart of the Priest , whereas the blessed Virgin beleeues the fact , but desireth a further resolution of the manner : the end is the touchstone of our doings ; the intention qualifieth , and interprets them . The Patriarks before the Law offered sacrifice , as did the Gentiles ; the practicke Religion was alike , but the scope was diuers ; they directed their sacrifice to the True God : these to deuils . Sinne is a priuation ; but euery priuation is not meerely a non ens : yea Aquinas disputeth , if sinne may be said to be a habite : and resolueth , that it may ; like sicknesse where there is a priuation of health , and an euill disposition of the humors ; so in sinne there is a want of Rectitude , and an inordinate disposition of the affections to euill . Bee it then , that the Idol and Sacrifice be a priuation , yet the intent of the Gentiles was set vpon Idolatry , in doing deuotion vnto deuils . First , they did sacrifice to Deuils : for what else were all their Heathen Deities , but deuils , with change of appellations ; the slynesse of the euil Spirit , deluding those miserable Clients . There are two opinions of the Gentiles . First , of Hermes Trismegistus , that the Idols were as bodies , & the Demons as soules to informe them : the reason of this coniecture was , because the Deuils did confine themselues to particular Statues , as at Delphos , &c. The god of Eckron was vp in Ahaziahs time , which made him send Ambassadors to consult with that Idol-Baalzebub ( whom the learned coniecture to be Iupiter Belas ) either for cure , or for intelligence ; that King was the first that brought his Oracle in request , or that paid him the tribute of deuotion . But vpon the apparition of our Lord in the flesh , they were forced from their Altars , & dispossessed of those habitations . The second is of Plato and the Academicks , who as S. Augustine mentioneth , l. s. de Ciuit. Dei , c. 14. ranked his gods into three squadrons , Deos , Damones , and Heroas , and assigned them three places to reside in ; Heauen , the aire , and earth . And those Demons he fained to be made vp of a middle nature betwixt the Gods , and men , and describes them to be animalia , in animo passiua , mente rationalia , corpore aëria , & tempore aeterna ; and so makes them share of euery essence ; as liuing creatures , common to beasts ; as indowed with vnderstanding , and subiect to passion , like vnto men ; as immortall , resembling his gods ; but as consisting of an aeriall body , proper to themselues . And as the same Father witnesseth , cap. 18. hee placed them as Mediators , betwixt the greater gods and mankind , vt ad Deos perferant preces hominum , to conuey the prayers of men to the gods , and to giue answers to them againe . Rome , see from whence thy doctrine of Saints mediation is traduced . First , hatched in the Schoole of Paganisme ; next , set on foot by thy Disciples . But , O multum dolenda necessitas , & detestanda vanitas , ne sit vana Diuinitas , as the B. Father bursteth out in cap. 21. We detest the vanity of that doctrine , which makes a vaine Diuinity . How euer the Heathen agreed in their deuotion . They sacrificed not to the True God. So goeth the Text. They sacrificed to Deuils , and not vnto God. Which words are an Hebraisme , like that of the Prophet to Ezekiah : Thou shalt dye , and not line . And a reflection of that in Moses prayer , Deut. 32. Com. 17. Yet in adoring deuils , by consequent they lost the Almighty , The God of Heauen is then neglected , and bid stand aside , when the heart shall but complement with an Infernall Riuall . But this consequent sheweth that Religion admits of no Ambi dexters , and halters betwixt two opinions . Our God is iealous , and disdaines a Riuall in his seruice , and taketh the erection of another God , an affront vnto his Maiesty . Dagon shall fall at the presence of the Arke . Illi soli seruies , replyed our Sauiour to the Deuill , when hee was a suiter to be worshipfull , wee may not retaine two Masters , nor weare any other Liuery besides our Gods. In vaine was that plea of Symachus in Ambrose , that God is infinite ; therefore may all wayes of worship bee permitted : for vno itinere non potest perveniri ad tam grande secretum , there may be more wayes to that great mystery then one . But as Christ is the Life , so is he the Way ; Nadab and Abihu were turned into ashes , for offering strange fire before the Lord. Man may not prescribe a law to the Almighty , but expect it from him . I will destroy those that sweare by God and Melchom , saith the Prophet Zephan . 1. 4 ▪ Heare this , ye Atheists , that haue the Art to comply and keepe-in with all religions ; yet not so touched with any , but can put it off vpon occasion . Irresolute men that dare laugh God in the face , and deeme it weakenesse to beleeue , wisedome to professe , any Religion . All Morall vertues are comprised in an vniuersall Iustice , and all religious Theology shuts-vp in one Verity : and that solid and entire truth , admitteth no rupture . As he that breaketh one precept , is guilty of all : so the letting in of one heresie euerteth the whole truth . Iustly therefore doth the Apostle cut off all association with Idolaters . I would not that you should haue fellowship with Deuils . Hitherto my discourse hath been Senticetum : I need no other Apology to the same , then that the Apostle premiseth : Sapicntibus loquor , &c. I speake to those that are wise , Iudge ye what I say . And shall close with the Apostles conclusion , I would not , &c. The Conclusion . There is a three-fold society with Deuils . First , spirituall ; when we haue no fellowship with the vnfruitfull works of darknesse . So Christ tels the Iewes , Ioh. 8. when they conspired with Satan to act the workes of darknesse , You are of your father the Deuill . And in that eruption of the Prodigall sonne from his Father : he claue to a man of that Country . The second is penall , in that fearfull sentence to passe vpon the wicked ; Goeyecursed , &c. With the Deuill and his Angels . The third sacramentall , and here intended which is combined by the practise of a hellish Religion . No bonds to those which Religion knits : Forgine the trespasse of the seruants of thy fathers God , said the Patriarks to their brother Ioseph . What a Petition for pardon was that ? They say not , the sonnes of thy father ; but the seruants of thy fathers God. How much stronger are the cords of Religion , then those of nature , which in it self is a formal difference from Atheists . Christus patri omnes Gentes in crucis titulo dedicauit ; Christianitie dedicates her Professors to heauen ; whereas Idolatry chaines hers with Deuils . It carieth with it a speciall Emphasis , that Israel coupled himselfe with Baal-Peor : this wicked flesh courteth nothing so much , as this spirituall fornication ; Procliuis est malorum imitatio , est quorum virtutes assequi nequeas , cito imitaris vitia : Our nature is like Iett , which omitting gold , and siluer , & such precious obiects , licks vp nothing but straw , and dust . Infidelitie spreads her pleasing nets to inchant , Christianity makes shew of nothing but the Crosse . Truth is solid , and hates all superficiall glosses ; whereas Error is crafty , and with her painted delusions , oft-times robs Truth of probability . The Iezabel of Rome sets out her selfe to sale in a most tempting fashion , whereas the Spouse of Christ comes forth clad in the Robes of modestie ; I am blacke , but comely ; Negra foris , formosa intus , ●igra vestro , formosa divine , Angelicoque conspectu ; saith mellifluous Bernard . 'T is not safe to insist vpon the borders of euils . Dinah in curiositie went out to see the maids of that Countrey : Otiose spectat , sed non Otiose spectatur ; farre was it from her to thinke that such curiositie should forfeit her Chastitie , and that shut vp in so fearfull a Tragedy . Our Grandam Eue exprest more then an inclination to fall , in that shee presumed to hold chat with the Serpent . Peter the Champion of our Lord ( whose sword was out in his Masters quarrell ) is so infected with the aire of the High Priests Hall , that he throwes downe his Liuery , and there denies him ; and as he warmed at the fire , so did he coole in deuotion to his Master . But most dangerous it is to come within the smell of false Religion . Tertullian in his booke de Corona Militis , cuts off all appearance of fellowship with Idolatry , in not permitting Christian souldiers to weare a Laurell , because the Heathen Victims were encircled with such garlands . The Apostle ( saith he ) magnū divortium mandat ab Idololatria , inioynes a diuorcement from Idolatry . And Saint Iohn , fly from Idols , not from Idolatry , but Idols that may occasion it ; etiam Draco terrenus de longinquo non minus spiritu absorbet alites : The Babylonian Dragon will infect with his breath afarre off . Non necesse habes aurum in luto quaerere , saith Hieroms , No need to rake the dungfor gold . Will any except mad-men , runne into a house infected to rifle for a rich suit ? or dip his hand into a fiery Crucible to pull out gold ? or hazard his foule for acquaintance with all Religions ? and damne himselfe in a vaine curiositie ? How many for all this dare breathe in Italianated aire , and touch the very pomell of the Chaire of pestilence . Hee that will be safe from the act of euill , must wisely preuent the occasions . Some indeed by a spirituall Antiperistasis haue thriued in Religion , by being inuironed with heresie , and infidelitie ; but these men are presidents for wonder more then imitation ; and their paths are not for ordinary treadings . Will any aduenture vpon the mercy of Lyons , because Daniel in the den found a guard ? or commit himselfe to a flaming furnace , because the three children escaped scorching ? 'T is mercy aboue expectation , to deliuer that man , who willingly casts himselfe into the mouth of a temptation . Let vs therefore be fearfull to blend Religion and heresie together . The Iewes might not plow with an Oxe and an Asse in the same yoake . The Church of Galatia might not indure the copartnership of the Iewish Ceremonies , the fulnesse of time was their diminution . If Moses & Christ might not stand together , much lesse Christ and Belial ; the Lords Table , and the Altar of Deuils . Let vs be vnited with our selues , and bequeath oppositions to Rome : Pray for the peace of Ierusalem , O let them prosper that loue her . Follow after peace ( O Israelites of God ) and make not the enemy happy with your ciuill dissentions ; our discord is their musicke ; and our ruine would bee their glory : learne to defie Rome , and Hell. Come not within the pale or sent of her Idolatry . And be euer zealous for that Religion , whereof Truth is the Circumference , and Christ Iesus the Center ; that you may liue in his truth , dye in his fauour , and reigne with him in his glory ; which God grant , &c. FINIS . Notes, typically marginal, from the original text Notes for div A23572-e470 Rom. 1. 19. De Ciui● . Dei 10 ▪ 23. Rom ▪ 2 ▪ 15. The oceasion . First , the Idoll . Rom. ▪ 1. 23 Gen. 31. 19. Idols of the first sort . In Fulgentii Mythologis . Sacrifices Chrysost . Gen. 27. 28. 39. Lactantius . Numb . 25. 3. Hieron . Hieron . Tertullian . ●rom .