PAGANISM AND PAPISM: PARALLELED AND SET forth in a Sermon at the Temple-Church, upon the Feast day of All-Saints. 1623.  
BY THOMAS AILESBURY Student in Divinity.  LACTAN. 
Primus sapientla gradus est falsa cognoscere.  
LONDON, Printed by George Eld, for Leonard Becket.  
1624.   

TO THE RIGHT HONOURABLE HENRY EARL OF Southampton, Baron of Tichfield, Knight of the most Noble order of the Garter, Captain of the I'll of Weight, and one of his Majesty's most honourable Privy Council.  
I Present unto your Lordship's view, the Model of a Sermon, unworthy I confess, either of their public life, or of so transcendent a protection; modestly framed for the Pulpit, not curiously adorned for the Press: wherein your Lordship may behold Pagan and Papal Rome, so mutually intertexed and folded up into one Mass or Chaos, that you may safely pronounce the Heathen City to live in this they call Christian: Yea, such is the dependency, that if this jezabel were stripped out of those Robes of Paganism, she would well-nigh go naked.  
Many nations were converted to Christ by the preaching of S. Paul. Yet we find not such an honourable attribute given to any of his Auditors, as to those who are said, To have received the Word with readiness, and to have searched the Scriptures daily, to see whether the things preached by S. Paul were so or not: For they are styled by the best Record Noble men. And nothing (Sir) hath added, or can add more true nobleness to all your other great Titles of Honour, than the like Zealous affections and actions in you to the Word of God, delivered by his Ministers.  
The daily enlargement whereof in your Lordship, being Zealously coveted by myself: who although I am the weakest Labourer in God's Vineyard, yet I have presumed humbly to offer to your Lordship this little cluster of Grapes gathered from thence, and which I did lately in a Sermon deliver unto 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 have good hope that yet a little juice may thereby flow from thence to refresh some weak ones in the Church of God.  
Which being the only business that God hath set me about, by any means to save some; And all I have to say to your Lordship at this time: With my humble acknowledgement of your Lordship's great favours, and my hearty prayers to God to increase daily your Zeal to his true worship: I rest  
Your Lordship's most humbly devoted, THOMAS AILESBURY.   

PAGANISM AND PAPISM PARALLELED.  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 Devils, and not to God: and I would not that you should have fellowship with devils.  

WHen the Apostle Lectured at Athens, the Inscription of an Altar was his Theme; the saying of a Poet was his explication. The Altar was sacred unto the unknown God, whose influence to all his Creatures was made known by the Poet; In him we live, move, and have our being.  
As God is the Efficient, so is he the final cause to all his Creatures, not the least work that passed his hands, but he stamped perfection upon it, yet that perfection is finite, and limited, as having a being after a not- being, and a necessity of ceasing to be, if the hand be withdrawn 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 upon the infinitely perfect Creator.  
The issuing of the Creatures from the Creator, is like to a right line drawn out in length which of all other is the weakest, neither can it be strengthened but by redoubling, and so becometh in a manner Circular. The creature fears to remove too far from the Creator: therefore looks back, and makes haste to return to that first being, for whose sake they are, and have been created; Man especially like Noah's Dove finds no resting but in this Ark, doth centre his restless motions upon nothing but the Almighty's fruition. And thus by nature directed to the high Deity of Heaven, doth prescribe to himself a mean called Religion, to win the favour of that high perfection: That speech of Tully prescribes against all Atheists, There is no Nation so barbarous but takes notice of heaven's Ruler. The Indigitamenta stored with diverse Deities proclaim the Gentiles to be no Atheists, yet their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 error in the erection of many, sheweth their Religion to be waste. Deum unum non unice colunt, branching out this one God into diverse fragments of Religious Deities.  
Inexplicable I suppose is that which the Apostle relateth of the religious knowledge and practice of the Gentiles, 
Rom. 1. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were not ignorant of that which may be known of God. And the reason thereof was a celestial illumination. God hath manifested it unto them. For without a supernal Revelation they could not understand the Idiom of the Creatures when they spoke of a Deity▪ And Saint Augustine traceth in their writings some footsteps of the sacred Trinity; though with judicious 
De Ciui●. Dei 10▪ 23.  Viues, Loquntos eos, potius quam intellexisse existimo, I suppose that high subject to transcend humane capacity. 
Rome▪ 2▪ 15.  And for their practice, The Gentiles do the works of the Law written in their hearts. For I demand how they did those works. If as Gentiles, 'tis Pelagianisme; and if as Christians, why doth the Apostle say by nature? I bury old Clemens, who in 7ᵒ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth that saving knowledge was couched in Philosophy, or else let the great Casaubon candidly interpret him; That so Explicit a knowledge of our Saviour 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 spoke in Ambrose) we all stand upon the same earth, under one celestial Roof embroidered with Stars; Our desires tend to the same heaven, yet we seek not to mount by the same Ladder; to the Gentiles, jews, and Christians heaven is the Goal, though the race be diverse. The Apostle censureth Gentilism to be devilish; judaism, Superstitious; but Christianity Devotion: this truth to be embraced, those Deviations to be shunned; What say I then that the Idol is any thing, etc. Therefore I would not you should have fellowship with Devils.  

The oceasion.  The Apostle returneth to his dispute begun Chap. 8. concerning things sacrificed to Idols, whereof those Christians that did participate, were a rack and Scandal to their consciences, that out of tenderness refused to eat 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 observances, that they could not touch the Idol-Hosts without contracting pollution from the profane Religion; for every sacrifice confines the suppliant to that excellency which thereby is celebrated; The bread which we break, is it not the Communion of Christ's body? And are not they which eat of the sacrifices, partakers of the Altar? So that by Antithesis, as sanctity doth stream from the service of the God of heaven, must corruption be traduced from the Altar of an Infernal Idol: therefore they abstained.  
Other Christians well knowing an Idol to be nothing, and by consequence of no power to infect, did eat of the meat taken from the profane Altars, because the earth was the Lords, & the fullness thereof. The Apostle grants this foundation to be true. What say I then, that an Idol is any thing? but showeth that they built stubble thereupon, because in so eating they gave offence, and withal addeth, Though the Idol be nothing to pollute God's Creatures; yet the end and intent of the Sacrificers was impious, and therefore might well defile the associates; and enjoins a forbearing for peril of Idolatry. I would not that you should have fellowship with devils.  
Aquinas derives this Text another way. That S. Paul did thus determine, in respect of those that were without. The blind Gentiles thought all meats unclean, unless consecrated at the Altar, by the touch whereof the superstitious jews thought them defiled; both false: for an Idol being nothing, had neither virtue to sanctify, nor power to pollute any of God's Creatures. Thus you see the Text ingulphed in difficulties, yet with God's grace, and your favour, I despair not to fathom the depth thereof.  
The Subject whereof is Gentile Theology: it begins in an Idol, and ends in Devils, the true object, and intent of Paganism: the one Idolatrous, the other Devilish: And it separates itself into two parts; the Object, and the Subject. The Object about which, was an Idol: the Subject in which, were the Aeditui, or Idol-Sacrificers: upon both of which lieth the Apostolical Censure, that the Idol, and the Sacrifice is nothing; but the Sacrificers, and their intent is devilish, then is the question umpierd in this compassionate Conclusion, I would not you should have fellowship with Devils. And the former of these shall I consider; 1. Absolutely, the Idol, and the Sacrifice; 2, with relation to the Apostolical Censure, that they are nothing.  
In the later, of the Sacrificers, I shall take these steps. 1. Their Adoration of false gods, Damonijs immolant, they sacrifice to Devils: 2, the dereliction of the True God, and not unto God: and so shut-vp in the Apostles Conclusion: I would not you should, etc.  

First, the Idol.  Though the Gentiles at Nature's school had learned to pacific God with Religion; yet when they expected not further instructions from heaven, they became vain in 
Rom.▪ 1. 23  their thoughts and changed the glory of the incorruptible God, into an image made like corruptible man.  
The Eastern Sages had two Guides to conduct to Christ, humane wisdom, they were wisemen: and heaven's direction, a Star chalked out their way to Bethlehem; which no sooner dispeared, but put them to seek their way. God will be served according to his own directions. The Heathen would do him homage, but after their own humour; and portrait 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 witness it. The Lord when he gave the Law in the Mount, appeared in no shape, lest man thereby should take a pattern to delineate his Image. It was uncouth in Israel (such was their breeding in Egypt) to adore an unseen God▪ therefore they became suitors to Aaron for an Instauration of the Egyptian gods, Make us gods that may go before us. When Man became vain 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 
Gen. 31. 19  we find them in Laban's Family, Rahel thought her father's Teraphim a fair portion for her jacob. And▪ 'tis clear, those Images were his Gods, for he accuseth his Daughter of Sacrilege, Why hast thou stolen my gods?  

Idols of the first sort.  The Heathen to continue the memory of their deceased Worthies, erected Columnas, & Simulacra to outface the Iniquity of aftertimes, that obliterate and entomb all things in the grave of oblivion. And at those Statues did they perform their Anniversarie Devotions with such Solemnity, that the vulgar conceived them to be more than men. Who had read in the Roman Annals the justa, and exequys sacred to the honour of Germanicus, celebrated Saliari Carmine with an Hymn (if Lypsius say true) appropriated to the Gods, his Sedes curules, and Effegies erected in the Capital, would not (if an high illumination should not check him) register him in his thoughts for a god; to this purpose their most ancient Columns, and Altars were consecrated, and bore this inscription Diis Manibus; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived saith 
In Fulgentii Mythologis.  Diophantus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a Species of grief; and a late Critic remembers us of the like in the Hebrew Dialect, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both grief, and Idols: And though the Gentiles are not ignorant, that their own Apollodorus hath described the lives, recorded the deaths, and pointed at the very Sepulchers of their gods, yet their Commemorative Statues have gained such credit in the breasts of the Vulgar, that their thoughts have enrolled them in heaven; whom they know to be 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 likeness of Man. And how ever the wiser Heathen were carried away with the Streams 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 air, and imbrued with Idolatry, learned no more but to erect Calves in memory of the great God. They could not on the sudden fall off from the Lord, so lately catechised with his wonders, but thought to set up Calves to his honour: So runs the Tenor of Aaron's Proclamation: To morrow shall be a Feast to jehovah: being wiser than the Vulgar Idolatrous; but as Idolatrous as the wiser Heathen, to serve God before an Idol.  
The Papal Rome at this day out-bids the Pagan for Idols of this sort, and scorns the old City should exceed the new in Plurality of Images. She hath forged Images to Saints, to Christ, and dares appear by her Champion Cardinal Bellarmine, (though timorously I confess) in defence of those Images, that limb out the Sacred Trinity. Impudent man to make any comparison of God, whereas the Prophet demandeth in his name, To whom will ye compare me? The Lord did reserve himself in the Mount that he might not occasion Idolatry, and slacken the reins of that spiritual concupiscence. S. Augustine lib. 4. de Civit. Dei, cap. 31. relateth out of Varro, that the ancient Romans for an hundred and seventy years, A. V. C. had no Idol in their Capital, which custom had it still continued Castiùs Dij obseruarentur, our devotions had been celebrated with greater Chastity, 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. Remove your attention to the Idol-sacrifice: which is the next in order.  

Sacrifices  I omit their Hymns, Invocations, etc. wherein consisted their profane service, though as gross as their Idols. No Gods would down with the Heathen, but those before their eyes; no supplications could pierce the clouds, and have the hearing, except they speak out. Cry aloud, said Elias, in a holy derision to the Priests of Baal, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is perstringed by our Saviour: Use no vain repetitions as the Heathen, who think to be heard for their much babbling.  
As Nature did prompt Religion, so hath she taught to solemnize it with Sacrifice. The first pair of Brethren Cain and Abel though not both good; yet both were sacrificers, 
Chrysost.  V●erque conscientiae suae magisterio, by intimation from the Conscience. And seeing all blessings stream down from heaven to us, 'tis most reasonable to reflect upon God the fountain by sacrifice: And as the beams of his blessings fall, such is the reflection. Good jacob had 
Gen. 27. 28. 39  for his share in his father's blessing, the dew of Heaven, and the fatness of the earth. Profane Esau, the fatness of the earth, and the dew of Heaven: Vide structuram benedictionis, saith chrysostom: Mark how these blessings were compacted, jacob had the dew of heaven seconded with the fatness of the earth, which in Esau's blessing is postposed. And such is the return, Abel immolates with a free heart, Cain with murmuring: therefore respexit Dominus ad Abel & eius munera; the Lord loved the fruit for the tree that bore them.  
The Church of Rome hath made bold to turn over all the rest of God's worship to the Saints his servants, but hath reserved sacrifice to the Highest; and did never as yet make a breach thereupon, lest the Heathen should whisper in their ears, and tell them that sacrifice is an Emblem of a Deity. The men of Lystra no sooner supposed Paul, and Barnabas to be Gods, but jupiters' Priests shall welcome them with sacrifice. And with this solemnity was the God of Heaven truly honoured, till all Sacrifices determined in that great one of our Saviour upon the Cross.  
Superstition is the Canker of Religion, and as Religion is not faith, but a protestation thereof: so Superstition is not, but a protestation of Infidelity; Religion scarce ever existed without this bane, and hath no sooner seized upon a heart, but Superstition knocketh at the door, and calls for admittance. The Holy Ghost hath left it doubtful, Gen. 4. Com. 20. If men did call, or profane in calling on the Name of the Lord; the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear both significations. And whether reading is to be embraced, they began to call, or profane in calling, let our Critics see that.  
The Gentile-Theologie was threefold. 1, Physicalis: 2, Fabularis. 3, and Civilis: The first was read in schools, and that had in it some notions of the True God: the second was represented on theatres, the Sedges and matter of Poetry: the third had religious adoration in the Temples; which Adoration was twofold, internal, and external. 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 pass, that as all Nations agreed in Sacrifice, so did they descent in the manner; an Ox was sacred to Osiris, an Eagle unto jupiter, a Porket to Ceres, the Phoenix to Apollo, a Peacock to juno, etc.  
I conceal their Groves, high-places, and costly apparatus, of which the Scripture is full, all dedicated to Idol-devotion. The fury of their Priests, neither in sparing themselves from lancing, & scourging; nor their children from sending them up in smoke, to those hellish Deities.  Tantum Religio potuit suadere malorum. 
Better it were to live as beasts, Quam Deos tam impios, profanos, & sanguinarios colere; then to prostrate themselves as Vassals to such bloodsucking 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 faithful, except you be unnatural? 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 Mass; neither is it strange, that in this Text to find a shelter, which may be reduced to no other head then Idols, and their Sacrifices. We envy not Bellarmine this proof, but smile to see the Popish Mass warranted from Pagan I dolatry. It was for want of better furniture, when he implored aid of this place.  
— Vos mihi manes  
Esteboni, Quoniam superis aversa voluntas.  
The jesuit will fetch his doctrine from Hell, if Heaven oppose it.  
The blessed Sacrament of the Eucharist we deny not to be a Sacrifice, but only Commemorative, with the Master of the Sentences. And say with Cyprian, Christ is offered, jugiter in mysterium, semclin pretium; daily in a mystery, once in price and propitiation for our sins. And we take that ample confession which the Cardinal gives us. Saint Thomas and the Schoolmen, were so intent on the bloody sacrifice of the Cross, that they seldom mentioned that propitiatory one in the Mass, but relatively as it reflected on the other; but we disavow that abomination which defeateth the merits of our Saviour's passion; and disannulleth the benefit of our Redemption.  
Thus far go 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 we know that an Idol is nothing, and that in three respects.  
First, because of no form, their Images were imaginations of their own fancy, their pictures Chimeras, and had no ground in Nature. The Rabbins say, that Dagon the great tutelary Idol of the Philistims, bore in shape half a Fish, and half a Man. So God gave the matter, but folly invented the form. A Similitude is rei existentis, the likeness of a thing that is, an Idol is non entis, that resembleth nothing: both prohibited in the Decalogue; Thou shalt not make to thyself any graven Image, nor the likeness of any thing.  
Secondly, the Schoolmen observe in an Idol, a twofold composition. First, formae artis ad materiam. Secondly; Divinitatis ad artificium. The first is the external shape of the materials; the second is the fiction of a Deity to that Idol. In the former sense an Idol is something; in the later it is nothing.  
Thirdly, nothing in the Gentiles estimate; for though they yielded to the vulgar in practice; yet the learned attributed small Deity to them, else how durst Lucian flout at their religious observances, Quae Religio dicenda est? (saith Lactantius,) quae adoratur in templis, illuditur in Theatris? What Religion may that be which is adored in the Temples, and flouted at in theatres? The Principles in Paganism are by themselves mutually destroyed: How could jupiter be hominum sator atque Deorum, that had Saturn to his father? Also their Gods were not only conspicuous for their Virtues, but infamous for their Vices. jupiter was an Adulterer; Mercury, a thief; Venus a wanton; Quirinus a murderer; Flora a Courtesan. Now, quis est tam excors, qui hunc in coelo regnare 
Lactantius.  putet, qui ne in terra quidem debuit? What folly is it to admit them for Rulers in Heaven, who are not worthy to live upon this earth? And the practice of their Religion was as vicious; the same Lactantius relateth of the Lacedæmonians, the devouter Heathen, who upon a foul occasion (which modesty silenceth) dedicated an Altar to Armata Venus. Holy Scripture doth intimate the foul 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 
Numb. 25. 3.  who committed whoredom with the Daughters of Moab, and coupled himself to Baal-Peor. Some gods found devotion, ne noceant, that they might not be prejudicial to them; of which sort were Rhamnusia, Rubigo, Febris, Tempestas, and mala Fortuna, all which found entertainment in Pagan- Rome. Yet every trifle was recorded for a God. Gluttony is Idolatry saith the Apostle; and the Heathen did practise it in adoring the very Oven. Quis non rideat Fornacem Deam? saith Lactantius. But who may abstain from laughter to hear of Deamuta? styled Lara, and Larunda, Quid praestare colenti potest, quae loqui non potest? Besotted Heathen, thus to put themselves under the protection of a dumb Goddess; hath she a hand to protect, that wants a tongue for direction? Add hereunto the abstract Virtues and Vices, which with them found Altar-roome: Hence were those Fana erected to Victoria, Contumelia, and Impudentia. Physic made Aesculapius 2 God; and Valour, Mars another; every Art deifying the Inventor, as if such honour were due to every Invention. Nun Milites, & Medici egregii declarant ipsos Deos non esse Deos? saith Cyril unto julian. Men on earth dare contend with the gods in heaven for excellency in Physic, and warfare, which show your gods to be no gods: yea, they have not only made gods of eminent men; but of the basest Creatures, as Allium, Cepe, etc. perstringed by him in Statius.  
Vilia cur magnos aequent animalia Divos?  
By all which it appeareth, there was no daintiness in the Gentile Religion: that they reputed their gods to be trifles, and Idols nothing.  
Here must I vindicate our Divines from the Calumnies of the jesuit; who for affirming the Gentiles not to reckon of their Idols as gods; but to adore them in an Idol, are falsely charged with lying by the Cardinal. Indeed this toucheth the quick, and removeth all differences betwixt popish Images, and Pagan Idols. Holy Augustine in Psalm. 96. brings in the popish Pagan objection; We adore not the Idol, said the Heathen, but the invisible Numen there present; yet Idola non colunt, sed colunt Daemonia; (saith the Father) you worship not Idols, yet Devils. And so am I transported to the second general branch of my Text: viz. the Sacrificers and their intention. But that which the Gentiles sacrifice, they sacrifice to Devils.   

The second Part.  
THe Idolatry consisted not in the Sacrifice, and Idol, but in the deordinate intent of the Sacrificers. The Will is the subject and foundation of justice, or sin; and as it ever tendeth to the end, so from thence it traduceth either good, or evil. Moses numbered the people with thanks; David with heaven's displeasure. The act offendeth not, but the misaffection. Indifferent actions receive their life or bane from the intention of the agent. S. Augustine observeth, that Zachary the Priest, and the blessed Virgin questioned alike of the like subject; How shall I know this? said the Priest. How shall this be? replied the Virgin. Si verba attendamus, haud ambo crediderunt: the words in both gave the like sound: Sed Deus potest & corda interrogare; they streamed not from the same fountain: Mistrust of the fact had seized upon the heart of the Priest, whereas the blessed Virgin believes 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 Patriarches before the Law offered sacrifice, as did the Gentiles; the practice Religion was alike, but the scope was diverse; they directed their sacrifice to the True God: these to devils.  
Sin is a privation; but every privation is not merely a non ens: yea Aquinas disputeth, if sin may be said to be a habit: and resolveth, that it may; like sickness where there is a privation of health, and an evil disposition of the humours; so in sin there is a want of Rectitude, and an inordinate disposition of the affections to evil. Be it then, that the Idol and Sacrifice be a privation, yet the intent of the Gentiles was set upon Idolatry, in doing devotion unto devils.  
First, they did sacrifice to Devils: for what else were all their Heathen Deities, but devils, with change of appellations; the slyness of the evil 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 souls to inform them: the reason of this conjecture was, because the Devils did confine themselves to particular Statues, as at Delphos, etc. The god of Eckron was up in Ahaziahs' time, which made him send Ambassadors to consult with that Idol-Baalzebub (whom the learned conjecture to be jupiter 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 devotion. But upon 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 Academics, who as S. Augustine mentioneth, l. s. de Civit. Dei, c. 14. ranked his gods into three squadrons, Deos, Damones, and Heroas, and assigned them three places to reside in; Heaven, the air, and earth. And those Demons he feigned to be made up of a middle nature betwixt the Gods, and men, and describes them to be animalia, in animo passiva, ment rationalia, corpore aëria, & tempore aeterna; and so makes them share of every essence; as living creatures, common to beasts; as endowed with understanding, and subject to passion, like unto men; as immortal, resembling his gods; but as consisting of an aerial body, proper to themselves.  
And as the same Father witnesseth, cap. 18. he placed them as Mediators, betwixt the greater gods and mankind, ut ad Deos perferant preces hominum, to convey the prayers of men to the gods, and to give answers to them again. Rome, see from whence thy doctrine of Saints mediation is traduced. First, hatched in the School of Paganism; next, set on foot by thy Disciples. But, O multum dolenda necessitas, & detestanda vanitas, ne sit vana Divinitas, as the B. Father bursteth out in cap. 21. We detest the vanity of that doctrine, which makes a vain Divinity. How ever the Heathen agreed in their devotion. They sacrificed not to the True God. So goeth the Text. They sacrificed to Devils, and not unto 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 devils, by consequent they lost the Almighty, The God of Heaven is then neglected, and bid stand aside, when the heart shall but compliment with an Infernal Rival.  
But this consequent showeth that Religion admits of no Ambi dexters, and halters betwixt two opinions. Our God is jealous, and disdains a Rival in his service, and taketh the erection of another God, an affront unto his Majesty. Dagon shall fall at the presence of the Ark. Illi soli seruies, replied our Saviour to the Devil, when he was a suitor to be worshipful, we may not retain two Masters, nor wear any other Livery besides our Gods. In vain was that plea of Symachus in Ambrose, that God is infinite; therefore may all ways of worship be permitted: for uno itinere non potest perveniri ad tam grande secretum, there may be more ways 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 swear by God and Melchom, saith the Prophet Zephan. 1. 4▪ Hear this, ye Atheists, that have the Art to comply and keepe-in with all religions; yet not so touched with any, but can put it off upon occasion. Irresolute men that dare laugh God in the face, and deem it weakness to believe, wisdom to profess, any Religion.  
All Moral virtues are comprised in an universal justice, and all religious Theology shuts-up 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 heresy everteth the whole truth. justly therefore doth the Apostle cut off all association with Idolaters. I would not that you should have fellowship with Devils.  
Hitherto my discourse hath been Senticetum: I need no other Apology to the same, then that the Apostle premiseth: Sapicntibus loquor, etc. I speak to those that are wise, judge ye what I say. And shall close with the Apostles conclusion, I would not, etc.   

The Conclusion.  
There is a threefold society with Devils. First, spiritual; when we have no fellowship with the unfruitful works of darkness. So Christ tells the jews, joh. 8. when they conspired with Satan to act the works of darkness, You are of your father the Devil. And in that eruption of the Prodigal son from his Father: he clave to a man of that Country. The second is penal, in that fearful sentence to pass upon the wicked; Goeyecursed, etc. With the Devil and his Angels.  
The third sacramental, and here intended which is combined by the practice of a hellish Religion. No bonds to those which Religion knits: Forgine the trespass of the servants of thy father's God, said the Patriarches to their brother joseph. What a Petition for pardon was that? They say not, the sons of thy father; but the servants of thy fathers God. How much stronger are the cords of Religion, than those of nature, which in itself is a formal difference from Atheists. Christus patri omnes Gentes in crucis titulo 
Hieron.  dedicavit; Christianity dedicates her Professors to heaven; whereas Idolatry chains hers with Devils.  
It carrieth with it a special Emphasis, that Israel coupled himself with Baal-Peor: this wicked flesh courteth nothing so much, as this spiritual fornication; Proclivis est 
Hieron.  malorum imitatio, est quorum virtutes assequi nequeas, cito imitaris vitia: Our nature is like jet, which omitting gold, and silver, & such precious objects, licks up nothing but straw, and dust. Infidelity spreads her pleasing nets to inchant, Christianity makes show of nothing but the Cross. Truth is solid, and hates all superficial glosses; whereas Error is crafty, and with her painted delusions, ofttimes robs Truth of probability. The Iezabel of Rome sets out herself to sale in a most tempting fashion, whereas the Spouse of Christ comes forth clad in the Robes of modesty; I am black, but comely; Negra foris, formosa intus, ●igra vestro, formosa divine, Angelicoque conspectu; saith mellifluous Bernard.  
'Tis not safe to insist upon the borders of evils. Dinah in curiosity went out to see the maids of that Country: Otiose spectat, sed non Otiose spectatur; fare was it from her to think that such curiosity should forfeit her Chastity, and that shut up in so fearful a Tragedy. Our Grandam Eve expressed more than an inclination to fall, in that she presumed to hold chat with the Serpent. Peter the Champion of our Lord (whose sword was out in his Master's quarrel) is so infected with the air of the High Priests Hall, that he throws down his Livery, and there denies him; and as he warmed at the fire, so did he cool in devotion to his Master.  
But most dangerous it is to come within the smell of false Religion. Tertullian in his book de Corona Militis, cuts off all appearance of fellowship with Idolatry, in not permitting Christian soldiers to wear a Laurel, because the Heathen Victims were encircled with such garlands. The Apostle (saith he) magnum divortium mandat ab Idololatria, enjoins a divorcement from Idolatry. And Saint john, fly from Idols, not from Idolatry, but Idols that 
Tertullian.  may occasion it; etiam Draco terrenus de longinquo non minus spiritu absorbet alites: The Babylonian Dragon will 
●rom.  infect with his breath afar off. Non necesse habes aurum in luto quaerere, saith Hieroms, No need to rake the dungfor gold. Will any except madmen, run 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 foul for acquaintance with all Religions? and damn himself in a vain curiosity? How many for all this dare breathe in Italianated air, and touch the very pommel of the Chair of pestilence. He that will be safe from the act of evil, must wisely prevent the occasions.  
Some indeed by a spiritual Antiperistasis have thrived in Religion, by being environed with heresy, and infidelity; but these men are precedents for wonder more than imitation; and their paths are not for ordinary tread. Will any adventure upon the mercy of Lions, because Daniel in the den found a guard? or commit himself to a flaming furnace, because the three children escaped scorching? 'Tis mercy above expectation, to deliver that man, who willingly casts himself into the mouth of a temptation.  
Let us therefore be fearful to blend Religion and heresy together. The jews might not plow with an Ox and an Ass in the same yoke. The Church of Galatia might not endure the copartnership of the jewish Ceremonies, the fullness of time was their diminution. If Moses & Christ might not stand together, much less Christ and Belial; the Lords Table, and the Altar of Devils. Let us be united with ourselves, and bequeath oppositions to Rome: Pray for the peace of jerusalem, O let them prosper that love her. Follow after peace (O Israelites of God) and make not the enemy happy with your civil dissensions; our discord is their music; and our ruin would be their glory: learn to defy Rome, and Hell. Come not within the pale or sent of her Idolatry. And be ever zealous for that Religion, whereof Truth is the Circumference, and Christ jesus the Centre; that you may live in his truth, die in his favour, and reign with him in his glory; which God grant, etc.  
FINIS.