THE APOSTASY OF THE LATTER TIMES.  
In which, (according to divine prediction) the world should wonder after the Beast, the Mystery of Iniquity should so far prevail over the Mystery of Godliness, whorish Babylon over the virgin-Church of Christ; as that the visible glory of the True Church should be much clouded, the True unstained Christian Faith corrupted, the purity of true worship polluted.  
OR, THE GENTILES THEOLOGY OF DAEMONS, i. e. inferior divine powers: Supposed to be mediators between God and man: Revived in the LATTER TIMES amongst Christians, in worshipping of Angels, deifying and invocating of Saints, adoring and templing of Relics, bowing down to Images, worshipping of Crosses, etc.  
All which, together with A true discovery of the Nature, Original, Progress, of the great, fatal, and solemn Apostasy, are cleared.  
Delivered in public some years since upon 1 Tim. 4.1, 2, 3. By JOSEPH MEDE B. D. and late Fellow of Christ's College in Cambridge.  1 john 5.21. 
Little children, keep yourselves from Idols.  
LONDON, Printed by Richard Bishop for SAMUEL MAN dwelling at the sign of the Swan in Paul's Churchyard. 1641.   

The Preface to the Reader.  
VIno vendibili non opus est suspensâ hederâ: A cup of good wine will be known where it is without an Ivy bush; such is the following discourse, and so I am persuaded it will approve itself unto all unpartial and judicious Readers. Many years ago I was acquainted with it, by the Authors own hand: For such was his scholastical ingenuity; I found him most free in communicating his studies; right like unto the description of the Scholar in Chaucer: 
Sounding in moral virtue was his speech,  
And glady would Learn, and gladly teach.   
And sometimes he dealt plainly with me, in telling me the reason why; and that was, because he found me so inquisitive after his meditations, whereas those with whom he familiarly conversed, were nothing so. The truth is, I was exceedingly taken with his notions; for he had a Critical wit, and affected to correct common errors: and herein he seemed to me exceeding happy, Demonstrating not only acuteness of wit, and clearness of conceit, but solidity of judgement. And therefore from the first time, that I grew acquainted with him, I made bold to improve my acquaintance to the uttermost of mine own advantage scholastical, encouraged thereunto by his facility and ready condescension to my requests.  
2 The beginning of our familiarity was occasioned by a rumour spread of his opinion, concerning the glorious Kingdom of Christ here on earth, which many hundred years ago was cried down, as the Error of the Millenaries: and Augustine himself, though confessing that at first he liked the same, yet showeth how that afterwards he was taken off from it, and upon what ground. And it seemed wondrous strange to us, that such an opinion should after so many hundred years be revived; and that in so strange a manner, as now we find, both amongst us, and amongst outlandish Divines. Nevertheless myself being firmly set upon studies of another nature, I had no great edge so much as to hearken to it, much less to take it into consideration. But a friend in the Country sometimes urged me to write to an acquaintance in London; and to entreat him to inquire of Master Mede, whether he were of the same opinion with Piscator and Alstedius concerning the first resurrection▪ and the glorious kingdom of Christ. And hereupon shortly after, word was sent me, that he did agree with Piscator in this, that some shall rise a thousand years before others, but he differed from him in this, that Piscator thought this Reign of Christ should be in heaven; but I (said Master Mede) agree rather with Alstedius and conceive, that the thousa●d years' reign of Christ shall be on earth. Yet herein he differed from Alstedius; that whereas Alstedius was of opinion, that the thousand year's reign of Christ should be after the day of judgement, Master Medes opinion was that it should be in & Durante die judicii, in an● during the day of judgement; which day of judgement should continue a thousand years, beginning with the ruin of Antichrist, and ending with the destruction of cog and Magog. And that Camerarius writing upon Plato's Alcinous, testifies that the Rabbins among the jews write, that the seventh thousand years shall be the great day of judgement, or the judgement of the great day. And Hierome upon the sixty fifth chapter of Esay confesseth, that it was a tradition among the Jews, that the Messias should reign a thousand years in new Jerusalem.  
3. When I heard this, my Spirit was stirred up in me to lay aside for a while my ordinary studies, and to take this into consideration; and I prayed Master Mede to give me leave to propose my reasons against this opinion of his. And the truth is, the improbability of it seemed very pregnant unto natural reason; and divers arguments that way offered themselves, which seemed to be of very difficult (if at all possible) solution. And over and above it seemed very contradictious to divers plain passages of holy Scripture. Master Mede very readily entertained the motion, and prescribed me a time after which he should be at leisure for me; and in a letter after this, in his familiar manner asked me saying; when come your Queries? I accepted his courteous answer, and sent up unto him, first and last, twelve arguments against that opinion of his; and at the first I sent him ten, with an answer devised by myself to nine of them; for so I had promised him, namely that I would bethink my wits of what possibly might be said in the solution of them, according to the straightness of my invention, leaving it to him to approve, or correct, or add, as he thought good. And whereas I could devise nothing at all in answer to my tenth argument, he sent me a large answer thereunto in three sides of a sheet of Paper; whereby I well percieved, that my best arguments had been known to him, and examined before I devised them.  
4. After this, I came acquainted with many discourses upon the same argument, one Printed at Hanow in Germany, De die novissimo, Of the last day; a few only were Printed; Two copies (and no more) were brought into England; Master Mede bought them both, and sent me one of them to Copy it out, which we did After this, no less than seven manu-scripts were sent me from one Divine, treating of this and other mysteries. Now here I cannot but confess my corruption, for I received them by way of a bribe. And indeed I was to do him a favour (which yet was never done, the death of a special Friend preventing it) and I dealt plainly with him, and told him I would not sell my favours Gratis; I would be well paid for them. And therefore whereas I heard he had strange notions upon the Revelation, and touching the mysteries of the first resurrection, and Christ's Kingdom; I looked to be seeed with the communication of them; with promise to return them safely, after I had sucked the honey out of them, though he had never a whit the less for that, such is the nature of spiritual commodities. The good man sent me word, that such bribes would never make me rich: But I returned answer, that they would make me more rich than the enjoying of all the treasures of Aethiopia, and the hill Amara to boot: And here I found rich mines indeed, even all the mysteries belonging to Christ's glorious kingdom set down apart, by way of question, and a solemn resolution thereof, with proofs adjoined out of holy scripture. Since that, I have met with divers choice pieces of the same argument; some prosecuting a few parts thereof only, and others more. But l●t that pass, I return to Master Mede.  
Many letters passing between us, he had occasion sometimes to touch upon somethings, whereof he had written more at large, either by occasion of Chapel exercises, as he called them, or in more operous and large discourses. I was glad to observe such pre●ious birds of Paradise spring; and thereupon insinuated with him further, entreating him to communicate such exercises of his to me. And truly I found such exemplary favour with him, that he would scarce deny me any thing. Thus I came to be partaker of divers Chapel exercises of his, one whereof was a notable discovery of the common error, about Zipporahs' circumcising of her child, as if she did it in discontent and in spleen, throwing the foreskin at Moses feet, and saying, Thou art a bloody husband. But Master Mede brings it about to signify the ordinary form of expression used in that Sacrament, which was to this effect, Thou art my blood, son; and he proves it both out of notable circumstances of the story of Moses, and out of the Rabbins, acknowledging that form, and applying it to that fact of Zipporah.  
5 I confess there hath been some difference between us about ceremonies, as about the lawfulness of bowing towards the Altar, and about the holiness of Churches, whereof he was as zealous as his Lord of Canterbury, or rather more; for he held it unlawful to pull down Churches, they being places separated for God's use, and his peculiar: wherein he followed Master hooker's conceit, in the fifth Book of his Ecclesiastical Policy. But his Lord of Canterbury did not hold it unlawful to pull down Saint Gregory's. That axiom, Eadem est ratio loci & temporis, There, is the same reason of time and place, deceived him, as it deceiveth many, for where it doth hold, it holds only in reference to time, and place, natural. And indeed, time is only natural; but place may be artificial, and such is a Temple. That is for the general notions of them; then as touching the special notions of them, herein is a vast difference. For the proportion of time is very considerable for the advancing of God's service; as one day in seven, rather than one day in a fortnight, or one day in a month; the like cannot be said of the proportion of place. And lastly, the time of God's worship is defined by God still even under the Gospel, namely, the Lords day; not for any place defined by him. And truly the Lord seemed to me by special providence to cast us upon a debate about the holiness of Churches. And it was high time to inquire into it, superstition in this kind of late strangely increasing. The Austin disputations in Oxford, which were wont to be kept in Saint Maries of late I hear, are excommunicated thence. I wonder the Act, and the exercises thereof, are not translated to some other places, for fear of profanation: and the Terrae-filius, or Praevaricator, must take heed of observing the old form of exercising their pleasant wits in facetious discourse, for fear of profanation, which cannot he salved by aught but Doctor Cousins his Devotions: Yet were not the same kinds of exercises performed at the same time, and in the same place, in the time of Popery? Whence it follows, that either they were mrre profane than we now adays, or we more superstitious than they.  
6 But whereas some were too forward in censuring Master Mede, as complying with the times in this, it is well known, that twenty years and more, before that last Sermon of his, whereat divers took great offence, he had maintained his opinion that way, and upon a text very plausible at first sight to justify it, Leu. 19.30. Ye shall reverence my Sanctuary, which text may easily miscarry an honest man, and a good scholar, into an opinion of reverence due unto Churches, either civil or religious, or of a middle size betwixt them, as some (I hear) have very unhappily set their wits on work to devise; as if man, made after God's image, were bound to perform reverence to the work of his own hands. But if we seriously consider the two parts of the text, and duly weigh and compare them together, we shall soon find, how the meaning of the one, will give light to clear the meaning of the other: for thus it runs, Ye shall keep my Sabbaths, and reverence my Sanctuary. Now the keeping of the Sabbath is clearly no other, than the reverenceing of God upon the Sabbath: so say I, the reverencing of the Sanctuary is no other, than the reverencing of God in the Sanctuary. In all this I have spoken nothing of the vast difference between the Temple at Jerusalem, and our Temple and Chapels; every one where of amongst us, for devotion thereunto, is compared with the Temple of King Solomon; whereas there was but one Temple for all the Scribes, and into that Temple none presumed to come but the Priests and into the Sanctum Sanctorum no Priests, but the High Priest, and that but once a year. The truth is, both the Sanctuary, at the first, and the Temple throughout, were Ceremonial, both whole and part, and all the services thereof; and so God made use of it, as of sacrifices to communicate mysteries of godliness unto his people. Yet I confess I have heard some in great state, to profess that the Temple was moral, that is, the building of it a moral duty: But I prove it was not; if it were moral, than all the Church of God for 1600. years before the flood, and some 1200. after, till the building of the Temple, failed of the substance of a moral duty; for till then they had none. Again, if it were a moral duty, than God commanded it from the first, either by word, or by writing it in man's heart; not by word, as appears by Gods own profession made to David, 2 Sam. 7.7. In all the places wherein I have walked, with all the children of Israel, spoke I one word with any of the tribes of Israel, when I commanded the Judges to feed my people Israel; or said I, Why build ye not me an house of Cedar trees? If written in man's heart, then all along so many ages, the people of God sinned against their consciences, in not building a Temple unto God.  
7. But perhaps there is some colour at least, or show of reason to prove this? and what may that be? is it that of Solomon to the King of Tyrus? 2 Chron. 2.5. The house which I build is great, for great is our God above all gods. Here seems to be an intimation, that the house must be answerable to the greatness of God: whereto I answer: Then belike it is a moral duty to build an house answerable to God's greatness. But, say I, this was utterly impossible to man in the state of Innocency; therefore this is no moral duty. Such an house had need be as big as all the world, from the outermost cope of heaven, to the centre of the earth, yet that not answerable; for as Solomon saith, verse 6. The heavens of heavens cannot contain him; but I do it to burn incense before him. Yet it became Solomon in undertaking it to go through with it answerably to the glory, wherewith God had adorned him: But the pattern of it was delivered to him by David his Father, and his Father received it by revelation. Surely it hath been in the power of heathens since that time to build temples exceeding the glory of the Temple built by Solomon: witness the Temple of Diana at Ephesus: and that of Fez at this day. Surely the richer Potentates are, the more they are enabled to build more glorious Temples: And the greatest States of the world at this day are heathenish, not Christian.  
8 But to the matter in hand, Amongst the chief pieces which Mr. Mede was pleased to communicate unto me, this of the Apostasy of Latter times, as it was the largest of all the rest, so it gave me greatest content; both for the interpretation he makes of the text in Paul, different from all former interpretations of course, which he shows to be most agreeable to the text; and that it affords new and more plentiful matter of meditation, both as touching the doctrines of Daemons, opening the meaning thereof, & showing what they are: and as touching the description of those persons, who were the founders of them; which openeth a large field of discourse, and that so pertinently and fully exemplified by the Author, as cannot but give great content to the Protestant Reader; the foul superstitions and corruptions in use among the Romanists, being represented to the life, and that with great variety of reading, together with the explication, and illustration of some very obscure passages in daniel's prophecy.  
9 I had sometimes a dispute with Doctor Sibs about Master Medes explication of Saint Paul's phrase, the doctrines of Daemons, which he took to be somewhat violent and strained, But I professed freely, I saw no just reason for such a censure. It is true we commonly conceived the word Daemoniorum, to be Genitivus efficientis, a genitive case noting the Author or efficient cause. But Master Mede takes it to be Genitivus materiae, the genitive case noting the matter, or subject. Now all the learned and judicious know it to be as usual to take the genitive case in this latter sense, as in the former; and therefore no racking of the text is committed by him in this: Whereas on the other side, Beza despairs of making Paul speak true Greek, unless by Daemons we understand false Prophets. But Master Mede, by his interpretation is driven to no such shift, but preserves the integrity of the language, as well consisting with his interpretation.  
10. I have heard others highly commend this discourse of Master Medes, as a choice piece, as Master Steven Marshal by name, that worthy Preacher. My opinion is, that never was the defection of the Church of Rome, and the native genius thereof more lively, and clearly, and learnedly set forth, as most exactly answerable to that which the Scripture hath foretold, then by Master Mede in the opening and expounding of this text, whereupon he insists, and accommodating the manners of the Church of Rome in the latter days thereunto; and by Master Potter in his learned and accurate discourse of the number of the Beast 666 whereof Master Medes judgement was, that it was the greatest discovery that hath been made since the world began. Much ado I had to draw him to peruse it, and give me his judgement of it: for he feared it would prove but a fancy; but after he had perused it, he sent me word, that he did not think it possible that a matter of such reality and solidity could be wrought out of it.  
WILLIAM TWISSE.   

The Catalogue of the Authors.  


A  
ACta Stephani Monachi.  
Aemilius Sura apud Paterculum.  
Ambrose.  
Ammianus Marcellinus.  
Apuleius.  
Arnobius.  
Athenagorae legate. pro Christ.  
Augustinus.    


B  
Balaeus.  
Baronius.  
Basilius.  
S. Benedicti Reg.  
Beza.  
Budaeus.    


C  
Caesarius.  
Calvinus.  
Castellio.  
Cedrenus.  
Celsus apud Originem.  
Chemnitius.  
Chrysostomus.  
Cicero.  
Clemens Alexandrinus.  
Clementis alterius constitutiones.  
Concilium Chalcedonense.  
Concilium Constantinopolitanum.  
Concilium Laodicenum.  
Concilium Nicenum 2.  
Constantinus Morossa.  
Cosma Megalianus.  
Cyrillus Alexandrinus.  
Cyrillus Hierosolym.    


D  
Damascenus.  
Diodorus apud Eusebium.    


E  
Epiphanius.  
Evagrius.  
Eucherius.  
Eunapius.  
Eusebius.    


F  
Fasciculus temporum.  
Florus.  
Franciscus Junius.  
Fridericus Sylburgius.    


G  
Gennadius de viris ilillustribus.  
Graserus.  
Gratianus.  
Gregorius magnus.  
Gregorius Nazianzenus.  
Gregorius Nyssenus.  
Gregorius Turonensis.    


H  
Hermes Trismegistus.  
Herodotus.  
Hesiodus.  
Hieronymus.  
Hilarius.  
Hyperius.    


I  
jamblycus.  
Interpres Aretae.  
Interpretes' Septuagint.  
Interpres Syrus.  
Interpres Vulgatus.  
Joannes Curopalata.  
joannes de Nicol.  
jonathan.  
jornandes.  
josephus.  
Irenaeus.  
justinus Martyr.    


K  
Kircheri concordantia.    


L  
Lactantins.  
Legenda aurea.  
Leo magnus.  
Linacer.    


M  
Martini Lexicon.  
Melancthon.  
Melchior Canus.  
Miracula B. Virgins, lib. Ital.    


O  
Oecumenius.  
Oenomaus apud Eusebium.  
Onkelos.  
Origines.    


P  
Paterculus.  
Paulus Diaconus.  
Philo Biblius.  
Plato.  
Plutarch.  
Porphyrius.  
Possevinus.  
Procopius.  
Psellus.  
Ptolomaeus.  
Purchas pilgrimage.    


S  
Sammon. Serenus apud Macrobium.  
Sanchuniathon apud Eusebium.  
Servius.  
Sigonius.  
Simeon Metaphrastes.  
Sleidanus.  
Socrates, historicus Ecclesiasticus.  
Stephani, Robertus & Henricus.  
Suidas.  
Surius.  
Synesius    


T  
Targumin & Targumistae.  
Tertullianus.  
Theodoretus.  
Theodorus apud Baronium.  
Theophanis miscel. hist.  
Theophanes presbyter apud Baron.  
Theosterictus.  
Tremelius.  
Trithemius.    


V  
Varro.  
Vatablus.  
Venantius Fortunatus apud Biblioth. Patrum.  
Vincent. histor.  
Virgilius.    


Z  
Zozomenus.     

Errata.  
Pag. 2. line 17. read discrete, p. 7. l. 2, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 9 l. 28. profecta, p. 10, l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 28. suppetias. p. 11. l. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 13. l. 6. Idololatrae, l. 7. Idola, l. 9 Es. 65. l. 10. Idolis, p. 18. l. 4. which, p. 31. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 34. l. 18. that, p. 42. l. 31. induxit, l. 33. pro Pandiis, p. 45. l. 26. attended, p. 47. l. 5. characters, p. 59 l. 25. beautiful, p. 61. l. 8. not, p. 70. l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p, 71. l. 34. after sackcloth make a colon, p. 77. l. 19 & p. 78. l. 14. johojachin, p. 83. l. 22. contained, p. 93. verse 36. proficietque p. 94. ver. 39 honorem, p. 100 l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 7. polity p. 113. l. 14. he, p. 114. l. 8. sententiae.  

In the Margin.  
Pag. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. p. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 22. perspici, p. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 84. I●rnandes, p. 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 48. habebatur. p. 125. for Rem r. Hom.    

THE APOSTASY OF THE LATER TIMES.  A Treatise on 1 Timothy Chap. 4. Ver. 1, 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
Which I conceive may be thus translated, viz.  
Howbeit the Spirit speaketh expressly, that in the later times some shall revolt from the Faith, attending to erroneous spirits and 
* Doctrinis Deastror●m.  Doctrines of Daemons, through the hypocrisy of liars, having seared consciences, forbidding to marry, and commanding to abstain from meats, etc.  
THe words I have read, are a prophecy of a revolt of Christians from the great mystery of Christian Worship, described in the last verse of the former chapter; which according to the division of the Ancients, should be the first of this: for that last verse, together with the first six verses of this and half the seventh verse, make the seventh title or main Section of this Epistle, expressed in the Edition of Robert Stephen; and so supposed, from the grounds of that division, to belong all to one argument. The words therefore of my Text, depend upon the last of the former chapter, as the second part of a discreet proposition; that howsoever the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of Christian Religion, which is, God manifested in the Flesh, justified in the Spirit, seen of Angels, and assumed into glory: Though this mystery was a great one, and at that time preached and believed in the world; nevertheless, the Spirit (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) speaketh expressly, that in the later times there shall be a revolt or departing from the faith, though not in all parts of it, yet from a main and fundamental part thereof, namely, the assumption of this God and Man to the throne of glory, and the incommunicable majesty in Heaven, where he hath a name given him above every name, and whereof no creature in Heaven or in earth can be capable: which connexion is the reason why the Apostle putteth this assumption into glory in the last place of his description, which should else in the true order have followed the words, justified in the spirit, and been before preached unto the Gentiles, and believed on in the world. But it is the method of the Scripture, sometimes to translate the proper order, and to mention that in the last place whereunto it is to join, and from whence it is to infer the next words that follow after. And unless this reason be allowed here, there will hardly be found any other reason of this misplacing. But more of this shall be both spoken and made better to appear hereafter.  
I come now more near to my Text; the words whereof I divide into two parts: First, a description of this solemn Apostasy, in the first verse. Secondly, the manner or means whereby it was to come to pass in the following verse, viz. through the hypocrisy of liars, who had seared consciences, forbidding to marry, and commanding to abstain from meats.  
For the description of the Apostasy itself, we shall find it first generally and indefinitely expressed both in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall apostatise or revolt; and in the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall attend to erroneous Doctrines, or Doctrines of error.  
Then particularly, 1 what these erroneous Doctrines should be for the kind or quality, namely new Doctrines of Daemons, or a new Idolatry. 2 The persons who should thus apostatise, not all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some. 3 The time when it should be, in these later times. 4 The proof or warrant of this prophecy, it is that which the Spirit hath elsewhere long ago foretold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the written word verbatim, totidem verbis or in express words. For the second part (viz.) the means; Consider first the manner or method used, by lying hypocrisy or hypocritical lying; Secondly, the quality and description of the authors and furtherers thereof, they should be such as had their consciences seared, who forbade marriages and meats. Where, before I go any further, I must give an account of thus translating these later words which I make the second part, because they are commonly translated otherwise, (viz.) intransitively, as referring the words of the two last verses to the persons mentioned in the first (viz.) those some who should apostatise and give heed to erroneous spirits and doctrines of devils, as they usually translate it: so that the words of the second & third verses should be the expression by particulars of that which was before generally comprised under erroneous spirits and doctrines of devils, which should consist partly in forbidding lawful marriage, and partly in commanding abstinence from meats, thereby abridging Christian liberty. But this interpretation seems very unlikely; for first, since S. Paul intendeth here to describe that great apostasy of the Christian visible Church, as is evident by the pointing out of the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the later times; who can believe that he who aimeth at this, would instance only in the smaller and almost circumstantial errors, omitting the main & fundamental, which the Scripture elsewhere telleth us should be Idolatry or spiritual fornication. Secondly, as for errors about marriages and meats, they were not proper to the last times, but found more or less in the Apostles own times, as may be gathered by some passages of their Epistles: why should then our Apostle, here speaking of the Apostasy of the last times, instance only in these things which the first times in some measure were never free from? Lastly, which I take alone to be sufficient, the Syntax of the words will not bear it, to have them so translated; for the persons in the first verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are expressed in casu recto, whereas the persons in the verses following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are in the genitive: now by what Syntax can these be construed intransitively? how will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. without breach of Grammar, unsampled in our Apostles Epistles? If any say, they may be referred then and agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that indeed would be a strange sense, and nothing to their purpose, to say that Devils lie, have seared consciences, and forbid marriages and meats. But to construe it transitively, and to make all these genitive cases to be governed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and take the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify Caus●m or Modum actionis, 
* Hy●erius 〈◊〉 exp●unds it in his Comm. on this Epistle.  as is most usual in Scripture: this, as it keepeth the Syntax true, so I hope to make it appear hereafter to be the very meaning and the event most answerable thereunto, when you shall hear proved out of Story, that the Apostasy of the visible Church came in by lying wonders and all deceivableness of unrighteousness, managed by those who either professed or doted upon Monastical hypocrisy, the affectation of which errors, at length surprising the body of the Church, is that which S. Paul 2 Thes. 2. calls not the Apostasy itself, but a notlove of the truth, for which God gave them over to strong delusions that they might believe a lie. But this is out of its place, only I have anticipated thus much, lest you should be too long in suspense of the grounds of this novelty in translating: and yet this difficulty concerning the Syntax, hath stumbled many of our later interpreters, as amongst others Beza, who solves it only by saying, that the Apostle more regarded the matter than the construction; which for my part I cannot believe: others who can, may if they please. I return now unto the first part of my Text, the description of that solemn Apostasy; where I will consider the five parts or points thereof as I have propounded them, though it be not according to the order of the words. And first in the more general expression of the words, as I called it: I say in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is as much as to say, they shall make an Apostasy; now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture use, when it looks towards a person, signifies a revolt or rebellion; when towards God, a spiritual revolt from God or rebellion against divine Majesty, whether total, or by Idolatry and serving other gods; for the Seventy, whence the new Testament borrows the use of speech, usually translates by this word the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rebel, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellion; both which when they have reference to a spiritual Sovereignty, mean nought else but Idolatry and serving of other gods, as may appear Josuah 22.19. where the Israelites supposing their brethren the Rubenites and Gadites, in building another Altar upon the banks of Jordan, had meant to have forsaken the Lord and served other gods, they said unto them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have rebelled against the Lord, and presently, rebel not against the Lord, nor rebel against us; where the Seventy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the two and twenty verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellion is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words, the Lord God of gods he knoweth if it be in rebellion or transgression against the Lord; also Numb. 14. ver. 9 when the people would have renounced the Lord upon the report of the spies, Josuah and Caleb spoke unto them, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebel ye not, where the Seventy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not apostates from the Lord; so Nehem. 9.26. in that repentant confession which the Levites make of the Idolatry of their nation, they were disobedient say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rebelled against thee; the Seventy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Daniel in the like confession chap. 9 ver. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have rebelled; so the Idolatry of Ahaz 2 Chron. 28. and 29. is by the same interpreters called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revolted greatly from the Lord.  
I will not trouble you with the places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for treason and rebellion against earthly Princes, which are many: it is sufficient to gather from what we have quoted, that apostasy having reference to a sovereignty and lordship, betokens a withdrawing of subjection and service therefrom; which if the sovereignty and majesty be divine, is done by Idolatry 
* H●nce the phrase in Scripture fornicaria Deo, to apostatise from God by spiritual fornication: vide Psal. 73. Hosea 9.4. Ezek. 23. see Concord. Kirch. , and service of other gods, as well as if the majesty of the true God were renounced altogether. The use of the New Testament is answerable, Hebr. 3.12. Take heed lest there be in any of you an evil heart of unbelief, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in departing from the living God, and which is more near to our purpose S. Paul in his 2 Thes. 2. means no other thing in his prophecy of the man of sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than Christian Idolatry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless that apostasy come first, that is, unless there be a breach of allegiance and faith given unto Christ, by Idolatry under Antichrist: the like therefore I conclude to be intended in my Text by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, namely, that in the later times men should break their oath of fidelity to Christ, that in and through him alone they should approach and worship the divine Majesty: and so hath the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught us something, at least it hath wrought an indefinite suspicion of what should befall Christians in the later times; howsoever we are yet in suspense whether this departing from Christ and the mystery of godliness should be total in not acknowledging him at all, or whether heretical in serving other gods besides him. For the Jews we know, when they forsook the Lord most, yet did not forsake him altogether, but their apostasy was in not serving him only and alone, but others besides him, as Calves, the host of Heaven, and Baalim.  
Let us therefore see if the next general words will affords us yet further information, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chaldaeis & Targumis●is est Idolum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Idola colere & scoriari. Rom. 1.27. 2 Pet. 2.18. 2 Thes. 2.18.  viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attending to erroneous spirits, or as some read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits of error. It would be unprofitable and tedious here to tell of the divers use of this word spirit, in Scripture: some take it in this place for Doctors of spiritual things, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be Doctors of error.  
But I had rather take Spirits in this place for doctrines themselves, for so Divines observe it to be used 1 Joh. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believe not every spirit, i. e. every doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but try the spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they be of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because many false Prophets, etc. and so onward in that chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the false doctrine of Antichrist; so if this sense be admitted, we are something less in suspense than we were, and may guess that this revolt should not be total but heretical, for we shall not easily find the word spirit to be otherwise used but either for the doctrines or Doctors of Christianity, or for heresies under the same: It seems therefore to be some revolt from Christ by Idolatry, even in those who would seem to worship him.  
But suppose it be so, yet still are we in suspense what these erroneous and idolatrous doctrines might be: For Idolatry, as we may see in the Jewish apostasies, was of divers kinds, as worshipping the host of Heaven, Baalim, and the Gentiles other things besides them. But we shall not be long in doubt, the next words will clear the case, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jer. 10.8.  and tell us they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines of Daemons, not which Daemons or Devils are authors of, though it be true, as if the genitive case were active; but doctrines concerning Daemons, the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here to be taken passively, for the object of these doctrines, as in Heb. 6. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines of Baptisms, and doctrines of laying on of hands, of the resurrection of the dead, and eternal judgement, and doctrines about and concerning all these; and the same use may elsewhere be found even with the word Doctrine, as Acts 13.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine of the Lord, i. e. concerning him; so Titus 2.10. and Gal. 2.20. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the faith of the Son of God, i. e. concerning him 
* So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3. ●6. Phillip 3.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes. 2.13. . Semblably in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are doctrines of Daemons or Doctrinae Deastrorum, that is, the Gentiles idolatrous Theology of Daemons should be revived among Christians: for I take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for all is one) not in that worst sense, which no author but the Scripture useth, but in the better and more indifferent sense, as it was supposed and taken among the Theologists and Philosophers of the Gentiles, and as it is also sometimes taken in Scripture, as I shall show in due time.  
Mean while let us first see what the Gentiles and their Theologists understood by Daemons: which when you have heard, I doubt not but you will confess the deifying and worshipping of Saints and Angels, with other parts of their Idolatry, which do this, to be as lively an image of the doctrine of Daemons as could possibly be expressed; and such a one, as whereby the apostasy of the later times is as by a character distinguished from the heresies, false doctrines, and corruptions of all other times whatsoever.  
Daemons, in the Gentiles Theology, were Deastri or an inferior sort of deified powers, as a middle between the Sovereign Gods and mortal men: so saith Plato in Symposio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so say all the Platonists, and well nigh all other sects of Philosophers; I am sure most do: for it is a very ancient doctrine, insomuch that Plutarch (de deffectu Oraculorum) fetcheth this distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Sovereign Gods, and Daemons, as far as the antiquity of Zoroaster; magnas & difficiles dubitationes (saith he) videntur solvisse qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, medio inter Deos & homines loco constituerunt, & quod nos cum his quodammodo conciliat & conjungit, invenerint, sive haec Magorum, & Zoroastris doctrina sit, sive Thracica ab Orpheo perfecta, sive Aegyptiaca sive Phrygica, etc. The Sovereign or highest Gods which amongst them were properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were those whom they supposed to be in the Heavens, yea in the Sun, Moon, and Stars, whence they called them Dii Superi, Dii Coelestes, whom they affirmed to have neither beginning nor ending, as Apuleius speaks de Daemonio Socr. Immortales sine ullo vel fine vel exordio, sed prorsus à retro aeviterni. And because they dwelled in the heavenly lights, as it were souls in bodies, Plato thinks the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first came quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the everlasting running and uncessant motion of the heavenly bodies, Plat. in Cratylo.  
Now these Sovereign Celestial Gods they supposed so sublime and pure as might not be profaned with approach of earthly things, or with the care or managing of mortal men's businesses; and therefore they bring in that middle sort of divine Powers which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be as mediators and agents between the Sovereign Gods and mortal men: thus saith Plato in his Symposium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not approached by men, but all the commerce and intercourse between Gods and men is performed by the mediations of Daemons. Will you see the particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Daemons are reporters and carriers from men to the Gods, and again from the Gods to men; of the supplications and prayers of the one, and of the injunctions and rewards of devotion from the other. And Apuleius in the place forequoted describes them, mediae potestates per quas & desideria nostra & merita ad Deos commeant, inter mortales Coelicolasque vectores, hinc precum, inde donorum; qui ultrò citróque portant hinc petitiones, inde suspetias seu quidam utrinque interprete & salutigeri: For, saith he, neque enim pro majestate Deûm Coelestium fuerit haec curare, it beseems not the majesty of the Sovereign Gods to manage these things of themselves. Whence it is that Celsus in Origen terms his Daemons summi Dei Satrap, praesides, procuratores, Deuces, qui neglecti non minùs laedere possunt, quam Persarum, Romanorumve Regis Satrapae, praesides, ministri, etc. lib. 8. contra Celsum. pag. 940. Where note by the way, that Celsus as some others did, acknowledges but one Sovereign God.  
By reason of this office of mediation, Plutarch calls the order of Daemons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. agreeable to the doctrine of Plato, lib. de defec. Oracul. the order of agents, and ministers etc. To stay no longer here, take the sum of all in the words of Apuleius in the book forenamed, cuncta Coelestium voluntate, numine, & autoritate fiunt, sed Daemonum obsequio, opera, & ministerio. And if I should bring all which I might to this purpose, I should be too tedious. Porphyrius in Eusebius, Plutarch, skilful men in this kind of Philosophy, will satisfy them fully, to whom this is not sufficient. This was the Occumenicall Philosophy of the Apostles times, and of the times long before them: Thales, Pythagoras, all the Academics and Stoics, and not many to be excepted, unless the Epicures, taught this Divinity. He that had rather read a Father of the Church, let him but turn over the eighth and ninth books of S. Austin de Civ. Dei, the eighteenth chap ere of the former book, having this Title; Qualis sit religio in qua docetur, quod homines ut commendentur Diis, bonis Daemonibus uti debeant Advocatis: of the one and twenty chapter this, An Daemonibus nuntiis & interpretibus Dii utantur? And of the ninth chapter of the ninth book the Title is this, An amicitia Coelestium Deorum per intercessionem Daemonum possit homini provideri? And of the seventeenth chapter this, Ad consequendam vitam beatam non talimediatore indigere hominem qualis est D●mon, sed tali qualis est unus Christus. The reading of which Titles alone were sufficient to show what was the supposed office of the Daemons among the Gentiles.  
This Philosophy therefore so general was that, without doubt, whereof S. Paul admonisheth the Colossians to take heed lest they were spoilt with the vain deceit thereof, as being after traditions of men, and rudiments of the world, and not after Christ. For some Christians even then under a pretence of humility, of not approaching too nearly and too boldly to God, would have brought in the worshipping of Angels in stead of this of Daemons; but S. Paul tells them, that as in Christ dwelleth the fullness of the Godhead bodily, so that he needed no colleagues of mediation; so also were they complete in him, and needed therefore no agents besides him. Let no man therefore (saith he) beguile you of your reward through humility, and worshipping of Angels, intruding into those things which he hath not seen, and not holding the head.  
Neither is the holy Scripture ignorant of this distinction of Sovereign Gods and Daemons: the first whereof the Celestial and Sovereign Gods, whether visible or invisible, it calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Host of heaven; The other sort it styleth by the name of Baalim, that is, 

Numb. 25. the Mid●anites called the people to the sacrifices of their Gods, and the people did eat. And Israel joined himself to Baal Poor: But Psal. 106. it is said, they joined themselves unto Baal Peor and ate the sacrifices of the dead.  
Deut. 32.17. In the prophetical song of Israel's Apostasy, they sacrificed unto Daemons, not to God; to gods whom they knew not, to new ones that came newly up, whom the Fathers feared not. The Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
For cutting and lancing were funeral rites, as appears Levit. 25.5. and chap. 19.28. and Deut. 14.1. jer. 48.37. and chapter 16.6. and therefore retained in the funeral worship (as they call it) of those that were deified after death: qu●re; did not God forbid his people this rite because abused to Daemon Idolatry? yet did some transgress it, as jer. 41.5. Moses body therefore hidden.  
Vide Isa. 65.4 Idolatrae in sepulchris, Item cap. 8. ver. 19 pro vivis ad mort●os. Loc. Isa. 8.19. Targ. vertit nonne haec via enim populo●um colentium Idolam. Vnusquisque populus ab●●dolo su● req●irit, vivi a mortuis: the Seventy sic: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Loc. Es. 63.3.4 Targ. sic; in 〈◊〉 sacrificant Idolii & adol●nt aromata super lateres. 4. Qui habitant in domibus, quae edificantur de ●ulvere sepulchorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & eum cadaveribus filiorum hominum morentur. Seventy▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   Domini, or Lords. And Manasses the king of Idolaters was complete for both of them: so we read 2 Chron. 33.3. that he reared up Altars for Baalim, and made groves, and worshipped all the Host of heaven, and served them: and 2 King. 23.5. that good Josiah is said to have put down all the Idolatrous Priests which burnt incense to Baal, to the Sun, and to the Moon, and to the Planets, and to all the host of heaven: now that these baalim's were no other than Daemon-gods, appears by their cutting and lancing themselves, who worshipped them: 1 King. 18. for these tragyck ceremonies are counted by those who treat about these mysteries, as certain characters of Daemons but this you shall have further confirmed in due place, where the arguments may be better understood.  
This distinction also of Sovereign Gods and Daemons, I suppose our Apostle alludes to, 1 Cor. 8.5. where he saith, though there be many that be called gods, whether in heaven, or in earth; as there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gods many, that is, Dii Coelestes Sovereign Deities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords many, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemons Precedents of earthly things; yet to us Christians there is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Sovereign God the Father, of whom are all things, and we to him, that is, to whom as supreme, we direct all our services; and but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord Jesus Christ, in stead of their many mediators and Daemons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by whom are all things which come from the Father to us, and through whom alone we find access to him. The allusion, me thinks, is passing elegant, and such as I think cannot be well understood without this distinction of superior and inferior Deities in the Theology of the Gentiles, they having a plurality in both sorts; and we Christians but one in each, as our Apostle affirmeth; there wants but only the name of Daemons, in stead of which the Apostle puts Lords, and that for the honour of Christ, of whom he was to infer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name of Christ being not to be polluted with the appellation of an Idol: for his Apodosis must have been otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or may be he alludes unto the Hebrew name Baalim, which signifies Lords: and those Lords, as I told you, were nothing else but Daemons; for thus would S. Paul speak in the Hebrew tongue, there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Gods and many Lords.  
And thus have I showed you, though but briefly in regard of the abundance the argument would afford, the nature and office of these Daemons according to the doctrine of the Gentiles: I come now unto another part of this doctrine, which concerns the original of Daemons, 
Tertult. Idolatria parentationis est species, cap. 12.  whom you shall find to be the deified souls of men after death; for the canonising of the souls of deceased worthies is not now first devised among Christians, but was an idolatrous trick even from the days of the elder world, so that the devil, when he brought in this Apostatical doctrine amongst Christians, swarved but little from his ancient method of seducing mankind.  
Let Hesiod speak in the first place, as being of the most known the most ancient, he tells us that when those happy men of the first and golden age of the world were departed this life, great Jupiter promoted them to be Daemons, that is, keepers, and protectors, or patrons of earthly mortals, and overseers of their good and evil works, givers of riches; and this, saith he, is the kingly royalty given them. But hear his own words: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AIMONES 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
And hence it is that Oenomaus, quoted by Eusebiús, calleth these Daemon-gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiods gods.  
The next shall be Plato, who in his Cratylus says, that Hesiod, and a great number of the rest of the Poets, speak excellently, when they affirm that good men when they die attain great honour and dignity, and become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is (saith he) as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, wise ones; for wise ones (saith he) are only good ones, and all good ones are of Hesiods golden generation.  
The same Plato, de Repub. would have all those who die valiantly in the field, to be accounted of the golden kind, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effici, to be made Daemons, and the oracle to be consulted, how they should be buried and honoured; and accordingly ever afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. their sepulchres to be served and adored as the sepulchres of Daemons: In like manner should be done unto all who in their life time excelled in virtue, whether they died through age or otherwise: this place Eusebiu● quotes (lib. 14. Prep. Evang.) to parallel with it the then harmless practice of Christians, in honouring the memory of Martyrs, by holding their assemblies at their sepulchres; to the end that he might show the Gentiles, that Christians also honoured their worthies in the worthiest fashion. But would to God that in the next ages after, this custom of Christians then but resembling, had not proved the very same doctrine of Daemons which the Gentiles practised.  
But I go on, and my next author shall be Hermes Trismegistus, whose antiquity is said to be very near the time of Moses; I will translate you his words out of his Asclepius which Apuleius made latin. There having named Aesculapius, Osiris, and his grandfather Hermes, who were (as he saith) worshipped for Daemons in his own time; he adds further, that the Egyptians call them (namely the Daemons) Sancta animalia, and that amongst them (namely the Egyptians) per singulas Civitates coli eorum animas, quorum sunt consecratae virtutes. And here note by the way, that some are of opinion, that the Egyptian Serapis, whose Idol had a bushel upon his head, was Joseph, whose soul the Egyptians had canonised for a Daemon after his death.  
Philo Byblius the translator of Sancuniathon the ancient Phaenician Historian, who lived before the times of Troy, and wrote the Acts of Moses, and the Jews (saith Eusebius) very agreeable to the Scripture, and faith, he learned his story of jerombaal a Priest of the God JEVO: Philo Byblius (I say) in a preface to his translation of this Author, setteth down what he had observed, and learned out of the same story, and might serve to help their understanding who should read it: namely, that all the Barbarians, chiefly the Phaenicians and Egyptians, of whom the rest had it, accounted of those for Dii maximi, who had found out any thing profitable for the life of man, or had deserved well of any nation, and that they worshipped these as Gods, erecting Statues, Images, and Temples unto them, and more especially they gave the names of their Kings (as to the elements of the world, so also) to these their reputed Gods: for they esteemed the natural Deities of the Sun, Moon, and Planets, and those which are in these, to be only and properly Gods: so that they had two sorts of gods, some were Immortals, and others were Mortals.  
Thus saith Philo Byblius out of the Phaenician History, from which testimony we may borrow some more light concerning those baalim's in Scripture. 
* 
Hieron. in cap. 23. Ezech. Idolum autem Baal sive Bel, Assyrio●um religio est, consecrata a Ni●o Belis silio in honorem patris.  
Idem in Host cap. 2. Ninus in tantam pervemt gloriam ut pa●trem suum B●lum referret in Deum, qui He●raicè dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & in multis prophetis, maximeque in Daniele: 〈◊〉 juxta Theodosionem sub Idolo Babylon● hoc appellatur nomine, Hunc Sidonii, & Phaenices appellant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   For Baal or Belus, whose worship jezabel the daughter of Ithabaal King of Tyre brought into Israel, was a deified Phaenician King of that name, as Virgil will tell us in that verse concerning the Phaenician Queen Dido: Implevitque mero pateram, quam Belus & omnes A Belo soliti, etc.  
Nay, Baal, or in the Chaldee Dialect, Bel (for all is one) was the first King of Babel after Nimrod, 
Eusebii Chron. Chronicon Alexandrinum se● Fasti siculi. Hieron. ●aulo post lecum proxi. mè citatum. Didicimus, in. quit exordium Daemonis, imo hominijs in Daemonem consecrati: Omnia enim Idola ex mortuorum errore creverunt. Idem in c. 46. Isa. Quem (i e. Baal● Graeci Belum, Latini Saturnum dicunt, cujus tanta fuit apud veteres religio ut ei non solum humanas hostias ca●tivorum, ignobi iumque mortali●m, sed & suon liberos immolarum●. Cyrillus contra julianum versus finem, Primus (inquit) regnavit in Assyriorum terrâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vir superbus, & arrogans, Belus qui & primus hominum dicitur à subditis no men Deitatis accepisse; hic interpres vitio●è transfert Arbelus, & ubi mox s●qui ur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpres Arbeli, etc. Lactant. de sals. relig c. 23. & ult. originem Idolatrie ad Belum refert.  and the first (as is written) that ever was deified and reputed a God after death; whence afterward they called all other Daemons Baalim; even as because the first Roman Emperor was called Caesar, thence were all the Emperors after him styled Caesar's: and it may be this is part of that which Philo Biblius out of Sancuniathon would tell us; That the Barbarians, especially the Phaenicians, etc. gave names from their Kings to such as were canonised after death: For so we see here that the Babylonians, and the neighbouring Countries, which spoke the Hebrew tongue, or some Dialect thereof, called all Daemons Baalim, of the first Daemon, or deified King in the world, Baal, or Belus: for at that time when Belus reigned in Babel, was Phoenicia, with the neighbour people, under the kingdom of Babel: Whence may seem also to have come their community of language and ceremonies; and here note a wonderful mystery, that old Babel, the first pattern in the world of ambitious Dominion, was also the Foundress of Idols, and the Mother of the fornication, and abominations of the earth.  
And because we have fallen upon the naming of Daemons, let us observe another mystery of names, out of Plutarch (de defect. Orac.) which may help us out, or prevent some difficulties, namely, that Daemons are sometimes called by the names of those Celestial gods, whose Ministers and Proctors they are, and from whom they receive their power and Divinity: As Apollo's Daemon. Apollo; Jupiter's Daemon, jupiter, and so the rest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Sicut & nostrum alius jovius, alius Minervius, alius Mercurialis, etc. dicitur.  
Thus Plutarch, with Cleombrotus there saith, he learned of a wonderful and profound Egyptian Hermit, who lived about the red Sea, etc.  
To which is agreeable what Eusebius Praepar. Evang. lib. 3. cap. 2. quotes out of Diodorus, viz. Aegyptios asserere mor●ales multos propter beneficia in Deos relatos, & eorumaliquos coelestibus Diis cognomines.  
The same Plutarch in the same place doth acquaint us with this pretty conceit, which being to the purpose I will not omit; namely, that the souls of men took degrees after death, 
Dii 〈◊〉 de quibus Lab●o libros scripse●a●, in quibus a●ebat (verba S●rvii) esse quaedam sacra quibus animae vertantur in d●os, qui appellantur animales, quòd de animis sia●t.  first they commenced Heroes, who were as Probationers to a Daemonship; then after a time sufficient, Demons; and after that, if they deserved well, to a more sublime degree. Howsoever it be, Daemons, and Heroes differed but in more, and less antiquity, the more ancient Heroes, being called Daemons, and the younger Daemons Heroes.  
But that we may return again more close to the matter in hand, this order of Daemons, or soule-gods, as I may call them, found place in the Religion of the elder Romans, who called them Penates, Lares, and Manii Dii; and when once they began to canonize their deceased Emperors, which was from the time of Augustus, they called them Divi, which word before that time was more general. Tully in his second book de Legibus, shall be my witness, that his countrymen acknowledged this distinction of Sovereign Gods, and Soule-deified powers, for there you shall find this law; Divos & eos, qui coelestes semper habiti, colunto; & illos, quos in coelum merita vocaverint. And again, Deorum Manium jura, sancta sunto. Hos letho Datos Divos habento; would God the present Christian Romans had not renewed this Law.  
Yea, so strongly was this doctrine embraced amongst the Gentiles, that some of their later Theologists thought, that even the souls of wicked men and Tyrants had a power after death, and that of these came mali Daemons, which hurt men; and yet to these they ordained Temples, and sacrifices to keep them from hurting them, as well as to the good Daemons for helping them; but the Ancients gave this honour to the souls of virtuous men only.  
Thus have you heard the original of Daemons, according to the most ancient, and general opinion of the Gentiles. But besides these Daemons, whose original you have heard, I mean besides soule-Daemons, and canonised mortals; their Theologists bring in another kind of Daemons more high and sublime, which never had been the souls of men, nor ever were linked to a mortal body, but were from the beginning, or without beginning, always the same 
* Plutarch. de defect. Orac. in the person of Amonius the Philosopher makes two sorts of Daemons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, souls separate from bodies, or such as never dwelled in bodies at all: Though both these sorts have the name of Daemons given them in common, yet are these which were the souls of men, otherwhile for distinctions sake called Heroes, (Plutarch de Plac. Philos. c. 8.) though some extend not this name in general to all, but only to such as are either of an inferior rank, or but no vices, not yet promoted to the office of Daemons; as Punies, not yet called to the bar. . So Apuleius tells us in the book forenamed; Est & superius aliud augustiusque Daemonum genus, qui semper à corporis compedibus, & nexibus liberi certis potestatibus curentur, Ex hac sublimiori Daemonum copiâ autumat Plato singulis hominibus in vitâ agendâ, testes & custodes singulos additos. This sort of Daemons doth fitly answer and parallel that sort of spiritual powers, which we call Angels, as the former of soule-Daemons doth those, which with us are called Saints.  
But lest I might seem to have no measure in raking up this ethnical dunghill, I will now leave the Theology of the original of Daemons, and show you yet another piece of that doctrine of Daemons, namely, concerning the manner how Daemons were to be worshipped, and as it were brought to the lure of men, when they had occasion of devotion with them. 
Vid. Athenag. Legat. pr● Christ in Bibliot●. Patr. p. 133.6. qui dicunt non alio modo homines conve●ire deos posse, scil. quam p●r simulac●ra.  And this▪ was done by sacring of Images; this you shall hear from an ancient Author, and passing skilful in the mysteries, even Hermes Trismegistus, who in his Asclepius, speaketh, in English, thus, It is a wonder (saith he) beyond all wonders, (and he saith truly) that man should find out a way to make Gods: Yet because (saith he) our forefathers erred much through unbelief concerning Deities, and had small regard of Religion, and Divine worship, therefore they devised an art to make Gods (he meaneth Images) and because they could not make souls (he means to these senseless bodies) therefore they called the souls of Daemons, and Angels, and put them into their Images, and holy mysteries, by which means alone these Images have power of helping, and hurting; which thus incorporated (he saith) are called by the Egyptians, Animalia sancta. And in another place, that kind of Gods (saith he) which men make, is composed of two natures, of a divine, which is first and more sacred; and of that which is amongst men, namely, the matter whereof they are made. The sum of all this mystery is, that Images were made as bodies, 
Tertul. de Idol c. 7. Artifices Idolorum Daemoniis corpora confer.  to be informed with Daemons as with souls: For an Image was a trap to catch Daemons, and a devise to tie them to a place, and to keep them from flitting.  
The like hath Eusebius out of Porphyry, Imagines à Diis peramari, iisdemque circumscribi, quasi in sacrâ quâdam terrâ in sacratâ imagine contineri; quâ sublatâ, illud statim solvitur, quo Deus continetur. This is that which Psellus calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the approaching or presencing of Daemons. And jamblychus termeth these consecrated Idols, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Images filled with divine fellowship, or with divine society. And our forementioned Hermes calleth them Statuas animatas sensu & spiritu plenas.  
Hence came that answer, or defence of the Gentiles, as Arnobius (lib. 6. advers. Gent.) makes them speak, Neque nos aera, argenti materias aurique, neque alia quibus signa conficiunt, eas esse per se Deos, & religiosa discernimus numina; Sed eos in his colimus, e●sque veneramur, quos dedicatio infert sacra, & fra●rilibus efficit habitare simulachris. And in another place he makes this objection for their behalf; An numquid dicitis fortè praesentiam vobis quandam sub his numinum exhiberi simulachris, & quia Deos vider● non datum est, eos ita coli, & munia officiosa praestari? And thus have we seen the ground of the idolatrous use of Images, and found that the worship of them also is a doctrine of Daemons: for as at first they were ordained for Daemons, so whatsoever Deity is worshipped in this manner, though it were the true, and Sovereign God, is thereby made a Daemon.  
What I say of Images, must be understood also of Pillars, and Columns, whereof we read, Levit. 26. Ye shall make no Idols, nor graven Images, nor rear you up a pillar to bow down unto it: for howsoever Pillars and Images, through some confusion, at length surprising the Gentiles superstition, may afterwards seem to be ascribed to other Deities besides Daemons; yet by original institution they were proper unto Daemons, and no other. The sovereign, and celestial gods, they were worshipped in the Sun, Moon, and Stars, where they were supposed to dwell, but Images, and Columns were for Daemons; and if they seemed to be made for any other, Plutarch's Hermit would resolve us, that they were but Daemons, called by the name of some sovereign gods, whose Agents they were. The truth of this, the History of the beginning of Idolatry makes evident; for that Images and Pillars were at first devised and erected to the honour of dead men 
“ Vide Herod. Clio. c. 131. Persas statuas non▪ erigere, quod non ut Gr●ci sentiunt Deos ex hominibus esse ortos; ex opinion Herod. ; this the fourteenth Chapter of the book of Wisdom will tell us, that by the vainglory of men they first entered into the world; no less will the long continuing custom of the world, using thus to honour not only the dead, but since also the living, be sufficient to persuade the truth: Minutius Faelix in his Octavius, will put us forth of doubt, Majores nostri (saith he) dum Reges suos colunt religio●è, dum defunctos eos desiderant in Imaginibus videre, dum gestiunt eorum memorias in statuis detinere, sacra facta sunt, quae fuerant assumpta solatia. When therefore those whom they thus honoured and remembered, were canonised for Daemons, than were these memorial also worshipped for some supposed presence, or divine respect of such Daemons, in or to them. The worshipping therefore of Images, and Columns, is by its original and institution, a piece of the doctrine of Daemons 
* Nam quod potest inte●ligentiâ so●um ●ros●ici & comprehendi ment nec appetit formam, quâ cognoscatur, nec figuram admittit, ut imaginem & effigi●m. Ve●um ista omnia ad gra●iam mortuorum reseruntur: dum enim vixerunt homines, ●rant corporum compagibus inclusi, Canstantin. Orat ad Sanctorum Coe●um. c. 4. ; so that whatsoever is thus worshipped, yea, the glory of the incorruptible God himself is thereby changed into a Daemon.  
Thus much of Images and Idoll-Pillars, of the reason of their supposed Divinity, and of the original, and first occasion of worshipping them. But yet we have not done, there is another piece of Daemon-devotion yet behind, namely, the worshipping of Daemons in their relics, shrines and sepulchers 
* In mortuo●um Idolis Daemonia consislunt. Tertul. vide de Spectac. cap 11, 12, 13. serè totum. , for this was also a part of the doctrine, and Theology of Daemons. Plato, whom before we quoted for the Canonising of Daemons, of the ghosts of such as died valiantly in the field, would have their shrines and coffins to be worshipped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the coffins of Daemons: here also what Clemens Alexandrinus speaks of this Daemon-doctrine, Strom. lib. 6. Existimant (scil. Graeci) nihil refer an has animas (scil. Daemons quos invocant) Deos, an Angelos dicamus: Jam vero qui sunt eorum doctrinae periti in multis Templis tanquam Deorum statuas, omnes ferè mortuorum loculos posuêre, Daemons quidem vocantes eorum animas, eas autem coli ab hominibus docentes, ut quae divinâ providentiâ propter vitae puritatem, potestatem acceperint, ut ad hominum ministerium, locum qui est circa terram, obi●ent: sciebant enim aliquas animas ex naturâ corpore teneri. Out of which words observe, that they supposed the like presences, and power of Daemons at their coffins and sepulchers, which before we observed and heard of in their Images, as though there always remained some natural tie between the souls deceased, and their relics, and therefore they there builded Temples unto them, where their bodies, and ashes were entombed; and hence it is that the Primitive Fathers which write against the Gentiles, do so often upbraid them, that their Temples were nothing else but the sepulchers of dead men; Specioso quidem nomine (saith Clemens in his Protrepticon) Templa dici, fuisse autem sepulchra, id est sepulchra ipsa vocata fuisse Templa. He goeth on speaking to the Gentiles; Vos autem vel nunc saltem Daemonum cultus obliviscamini, sepulchra colere erubescentes. To the like purpose Arnobius lib. 6. advers. Gent. Quid quod multa ex his Templa, quae tholis sunt aureis, & sublimibus elata fastigiis, auctorum conscriptionibus▪ comprobatur contegere civeres, at que ossa, & functorum esse, corporum sepulturas? Nun patet & promptum est aut pro Diis immortalibus mortuos vos colere, aut inexpiabilem fier● Numinibus contumeliam, quorum delubra & Templa mortuorum superlata sunt bustis?  
I might further add to these Ecumenical doctrines of Daemons, that monstrous one of the egyptians, for which their fellow Gentiles derided them, who worshipped living bruit beasts, yea, onions and garlic, and water itself, with divine worship, as supposing some Daemon or other to dwell in them; such were their Cow-god Apis, and their Bull-god Mnevis, and their Water-god Nilus, which it shall be enough only to have named, to make the former complete, and that from it, and the rest of that kind of abominations, we may gather this conclusion once for all, that since the Sovereign and Celestial gods, (as you heard before) might not be approached nor polluted by these earthly and material things, but kept always immovable, without change of place or presence, their heavenly stations; therefore the adoring or worshipping of any visible or material thing, for any supposed presence, or other relation of a divine power therewith, is to be accounted amongst the doctrines of Daemons.  
And thus have you seen the Theology of Daemons; first, for their nature and degree, to have been supposed by the Gentiles an inferior, and middle sort of divine powers, between the sovereign, and heavenly gods, and mortal men. Secondly, their office to be as Mediators and agents between these sovereign Gods, and men. Thirdly, their original, to be the deified souls of worthy men after death; and some of an higher degree, which had no beginning, or ever were imprisoned in mortal bodies. Fourthly, the way to worship them, to find and receive benefits from them, namely, by consecrate Images and Pillars, wherein to have, and retain their presence at devotions to be given them. Fifthly, to adore their relics, and to Temple them.  
Now therefore judge impartially whether Saint Paul's prophecy be not fulfilled already amongst Christians, who foretold that the time should come that they should Apostatise and revive again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Doctrines of Daemons? whether the deifying and worshipping of Saints, and Angels, whether the bowing down to Images, whether of men, or other things visible, breaden Idols, and Crosses like new Daemon-Pillars, whether the adoring or templing of relics, whether these make not as lively an image of the Gentiles Theology of Daemons (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as possibly could be expressed? and whether these two words comprehend not the whole pith and marrow of Christian Apostasy, which was to consist in spiritual fornication or idolatry, as appears by that name and denomination thereof given by Saint John in his Revelation, The whore of Babylon? Is not she rightly termed the Babylonish whore, which hath revived and replanted the doctrines of Daemons, first founded in the ancient Babel. And is not this now fulfilled which Saint John foretells us, Apoc. 11. That the second and outmost court of the Temple (which is the second state of the Christian Church) together with the holy City, should be trodden down, and overtrampled by the Gentiles (that is, overwhelmed with the Gentiles Idolatry) forty two months.  
But perhaps I am yet too forward in my application; some things in our way must first be cleared, for howsoever the resemblance indeed be evident, yet first the Text seems not to intend or mean it, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is in the Scripture never taken in the better or indifferent sense, howsoever profane Authors do so use it, but always in an evil sense for the devil, or an evil spirit; now the signification of words in Scripture is to be esteemed and taken only according to the Scriptures use, though other Writers use them otherwise. Secondly, for the charge of Idolatry, though much of that wherein we have instanced, may be granted to be justly suspected for such indeed, yet nevertheless, that whereupon this application mainly relieth, namely, the praying to Saints glorified, as Mediators and Agents for us with God, should not seem to deserve so foul a name; for suppose it were a needless, yea, and fruitless Ceremony, yet what reason can be given why this should be more tainted with Idolatry, then is the like honour given to Saints and holy men whilst they live on earth, whom to desire to mediate and pray to God for us, was never accounted so much as an unlawful matter? when these two scruples are answered, I will return to continue my former application.  
To the first therefore, for the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture, I say, that because those which the Gentiles took for Daemons, and for Deified souls of their Worthies, were indeed no other than evil spirits, counterfeiting the souls of men departed, and masking themselves under the names of such supposed Daemons, under that colour to seduce mankind; therefore the Scripture useth the name Daemons for that they were indeed, and not for what they seemed to be; for no blessed soul or good Angel would admit any honour which did derogate from the honour of the only true God, who made them: neither do the glorified Saints in heaven, or the blessed Angels, though Apostate Christians now invocate and worship them, accept of this honour, hear their prayers, or condescend to their devotions, by any sign or act whatsoever; but whatsoever is made seem to be done by them, is done by the self same wicked spirits, which heretofore were masked under the names of Daemons; and therefore in this regard the one may as well bear the names of Daemons as the other, and be as likely to be intended by the use of that word. Secondly, though the Scripture often useth this word in the worst sen●e, yet follows it not it always should do so, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itself, which the Scripture hath appropriated to signify Satan the prince of hellhounds, following therein the Seventy (who first gave it this notion, no where else sampled in any Greek Author) yet is this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament itself three several times used in the common sense for a slanderer or false accuser, and that in three several Epistles, in both to Timothy, 
1 Tim. 3.11. 2 Tim. 3.3. Tit. 2.3.  and that to Titus; and why should the like seem improbable for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Nay, most certain it is so, as I come now to make manifest.  
And first, Act. 17.18. where Saint Paul our Apostle, having at Athens preached jesus risen from the dead, the Philosophers thus encountered him saying, This fellow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate, He seemeth to be a setter forth of strange gods, namely, Daemon-gods: for hearing of one Jesus after death to become a Lord and Saviour, and to be adored with divine worship, they took him presently, according to their own principles in that kind, to be some new or foreign Daemon, for so it follows in the text, that they said thus, Because he preached unto them jesus and the resurrection: Upon the same ground Celsus in Origen lib. 8. cont. Cels. calls the same Christ our Saviour the Christians Daemon; for whereas the Christians said, that they without hurt and danger blasphemed and reproached the Gentiles gods, Celsus replies, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Nun vides bone vir, quod etiam tuo Daemoni opponens se quispiam, non solum convitiatur▪ sed terrâ marique illum exigit? where Origen answers Celsus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Qui nullos scit malos Daemons, nescio quomodo sui oblitus, jesum vocarit Daemonem. But Saint Paul thus charged by the Philosophers, coming to make his Apology in Areopagus, retorts their accusation, Ye men of Athens (saith he) I see you in all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, too full of Demons already, I shall not need bring any more amongst you; for thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Etymology signifies a worshipper of Daemon-gods, and was anciently used in this sense; and so shall you find it often in Clemens Alexandrinus his Protrepticon 
b 
Et Strom. l. 7. p 504. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Lactant. lib. 4. Instit. Divin. ait, Superstitiosi vocantur aut two qui superstitem memoriam defunctorum ●olunt, aut qui parentibus su● superstites, celebrant imagines eorum domi tanqua● Deos Penates. Nam qui novos sibi ritus desumebant, ut Deorum vice mortuos honorarent, quos ex hominibus in coelum receptos putabant; ●os superstitiosos voca●ant. Eos verò qui publicos & antiquos Deos colerent, religiosos nomina●ant, undè Virgilius, Vana superstitio veterumque ign●ra Deorum. Martin. Lex. quem ulterius vide.  , not to speak of others, though afterwards from signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Budaeus speaks, it came to be applied to those who were too precise and anxious in their devotions: I (saith the Apostle) preach no new Daemon unto you, but that Sovereign and celestial God, who made the world, and all things therein, who being Lord of heaven and earth, dwelleth not (as your Daemon-gods do) in Temples made with hands, neither is worshipped with men's hands, as though he needed any thing (as you conceive of your Daemons) seeing he giveth to all, life, and breath, and all things: This God I preach unto you. And this place I take to be so unanswerable for the indifferent and common acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I care not now though the rest should fail me; but let us see what they are.  
In Revel. 9.13. etc. The sixth Trumpet from Euphrates brings an huge army upon the Christian world, which destroyeth a third part of men, and yet those which remained repent not of those sins (vers. 20.) for which these plagues came upon the earth, viz. That they should not worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Idols of gold, silver, and brass, and stone, and of wood which can neither see, nor hear, nor walk. Is not this a Comment upon the Apostles prophesy in my Text?  
The time which it concerns must needs fall into the last times, for it is the last Trumpet save one. The place must be the Roman Empire, or Christian world, for that is the Stage of all the Seals and Trumpets and how could it be otherwise, seeing Saint John at Pathmos saw them coming from the great River Euphrates? whatsoever comes from thence, must needs fall upon the territory of the Roman Empire. To hold you no longer, the best Expounders make it the Ottoman or Turkish invasion, which hath swallowed so great a part of Christendom. But what people are they, who in the Roman territory, do in these later times worship Idols of gold, silver, brass, and stone, and wood? Are they Ethnics? there is none such. Are they Jews? they cannot endure the sight of them. Are they Mahumetans? nay, they abhor it also. Then must they needs be Christians, and then must Christians too worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for both are spoken of the same men. But what Christians do, or ever did worship devils formally? But Daemon-gods (alas) they do, and long have done. Here therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again taken in the common and Philosophical sense, or at least, which is all one, for evil spirits worshipped under the names of Daemons and deceased souls.  
Besides my Text, there is but one place more in all the Epistles of Saint Paul, where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, namely, 1 Cor. 10. where if there be any allusion to the Gentiles conceit of Daemons, than all the places of Saint Paul's Epistles are bending that way: But some there are, saith Stephen in his Thesaurus who think the Apostle in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Cup of Daemons, alludes unto that poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used amongst the Gentiles. And further to strengthen the conceit of the Apostles allusion to the heathenish notion of Daemons 
* S●e Tertuli. ●●●spectac. c. 13. , the words of the former verse make much; for the things which the Gentiles sacrifice, they sacrifice (saith he) to Daemons, and not to God. Now this was the very tenet of the Gentiles, that the Sovereign and Celestial gods were to be worshipped only, pura ment, and with hymns and praises, and that sacrifices were only for Daemons, vid. Porphyr. in Euseb. praep. Evang. Her. Trismeg. in Asclepio Apuleium de Daemonio Socratis. He therefore who had given his faith to that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One Lord, to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the only Potentate, to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the only Mediator Jesus Christ, must have no communion, have no part in the service of these many Mediators, Lords or Daemon-Gods of the Nations; for Christ's monarchical Mediation excludes all other Mediators and Daemons: not that the wooden Idol was aught of itself, but that the Gentiles supposed there dwelled some Daemon therein, who received their sacrifices, and to whom they intended their services. Thus may this place be expounded, and so the use of the word Daemon in the worst sense or directly for a Devil, will be almost confined to the Gospel: where the subject spoken of being men vexed with evil spirits, could admit no other sense or use; and yet S. Luke, the best languaged of the Evangelists, knowing the word to be ambiguous, and therefore, as it were, to distinguish it once for all, doth, the first time he useth it, do it with an explication, chapter 4. verse 33. There was, saith he, a man in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having the spirit of an unclean Daemon.  
Thus much of the word Daemonium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture, whereby I hope that it appears, that this place of my Text is not the only place where the word is used according to the notion of the Gentiles, and their Theologists: But you will say, did any of the Fathers, or Ancients expound it thus in this place? if they had done so, the mystery of iniquity could never have taken such footing; which because it was to come according to divine disposition, what wonder if this were hidden from their eyes. Howsoever it may seem that God left not his spirit without a witness; For, as I take it, Epiphanius, one of the most zealous of the Fathers of his time against Saint-worship then peeping, took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text for a doctrine of worshipping of dead men; you may read him in the seventy eighth Heresy towards the conclusion, where, upon occasion of some who made a Goddess of the blessed Virgin, and offered a cake unto her as the Queen of heaven, he quotes the place of my text concerning them, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in English sounds thus, that also of the Apostle is fulfilled of these, some shall apostatise from sound doctrine, giving heed to fables and doctrines of Daemons, for (saith he) they shall be worshippers of dead men, as they were worshipped in Israel; are not these last words for an exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? But what (will you say) doth he mean by dead men worshipped in Israel? I suppose he means their Baalim, who (as is already showed) were nothing else but Daemons, or deified Ghosts of men deceased: yet he brings in two examples besides; one of the Sichemites, in his time, who had a Goddess or Daemonesse under the name of Jephta's daughter; another of the Egyptians, who worshipped Thermutis, that daughter of Pharaoh, which brought up Moses. Some, as Beza, would have these words of Epiphanius to be a part of the text itself in some copy which he used. But how is that likely, when no other Father once mentions any such reading; nay it appears moreover, that Epiphanius intended to explain the words as he quoteth them, as he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Otherwise we must say he used a very corrupt copy, or quoted very carelessly. But grant that Epiphanius read so, either this reading was true, and so I have enough; because then the Apostle with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. should expound himself by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mean the deifying of the dead: or it was not the original reading, but added by some other for explication sake; and so it will follow, that those who did it, made no question, but that the words there, contained some such thing as worshipping the dead: Therefore take it which way you will, it will follow, that some such matter as we speak of, was in times past supposed to be in this text and prophecy.  
Now I come to the second point, to maintain and prove, that praying to Saints glorified, as mediators and agents for us with God is justly charged with Idolatry: for this is the hinge whereupon not the application only of my text, but the interpretation thereof chiefly turneth: for this is that which I told you in the beginning, that my text depended upon the last words of the former chapter and verse; received into glory: which were therefore out of their due order, put in the last place, because my text was immediately to be inferred upon them; the like mis-placing, and for the like reason, see Heb. 12.23 
“ See also Apocal. cap. 1. ver. 5. where Christ is named a●ter ●he seven ●pirits for the like reason. . where, in a catalogue or recension of the parts of the Church, Christ the head, and the sprinkling of his blood, is mentioned in the last place, and after the spirits of just men, because the next verses are continued upon this sprinkling of Christ's blood: Ye are come to the general assembly, and Church of the first borne, which are written in heaven, and to God the judge of all, and to the Spirits of just men made perfect, and to Jesus the Mediator of the new Covenant, and to the blood of Sprinkling, which speaketh better things than that of Abel: whereas the right order should have been; first, God the judge of all: Secondly, Christ the mediator of the new Covenant: Thirdly, in the last place, the Spirits of just men made perfect; agreeable therefore to this dependence of my text I am to show, that the Invocation of Saints glorified implies an Apostasy from Christ, and a denial of his glory and majesty whereunto he is installed by his assumption into heaven, to sit at the right hand of God: which before I do, I must premise some general grounds, which are as followeth.  
That as God is most one, and without all multiplicity, so must the honour and service which is given unto him have no communicability: Esa. 42.8. I am the Lord, that is my name, my glory will I not give unto another, nor my praise to graven Images; for the one-most God must have an one-most service; Therefore in that action whereof God is the object, nothing must be an object but God, or in the Scripture phrase thus, in those actions which look towards the face of God, nothing may come between, whose face such actions may look upon besides him, whether by way of subordination to him, or representation of him: for I am the Lord thy God (saith he) thou shalt have no other Gods before my face. Secondly, this face of God is not only the object of his person, but also the place of his presence, where his glory is revealed in the heavens, where we shall see him face to face, 1 Cor. 13.12. Revel. 22.4. and where the Angels in heaven behold the face of the Father which is in heaven, Matth. 18.11. No action therefore directed thitherward, to the face of his revealed presence and glory, may so much as look asquint upon any other object, or behold any other face but the face of God alone, for we must have no other Gods before his face.  
I say not, that a man may not turn his face upon the face of any other thing when he turns his face towards the face of God; for how then should we worship him at all, seeing which way soever we turn us, something will always be before us? but it is not the face of our bodies, or their posture, but the face and posture of the act we do, which must not have the face turned upon any thing else, when it is directed at the face of God: namely, that action in which God is faced, must face nothing else but God, where God is the object, whether in regard of his person when we pray unto him, or of his throne of presence when we would approach it or direct our supplica-towards it, there nothing is to have any respect of an object, but God alone. So although when we pray unto God, we turn the face of our bodies towards Heaven, the Sun▪ the Moon, and Stars, yet do we not worship the host of heaven therefore, because our action hath no relation to them as to an object, but to God alone; and howsoever they are between God and us in place, yet as an object of our devotion neither they nor any thing in them come any way between us and him: Now for the reason (if you ask it) of this incommunicablenesse of all actions and services directed to God-ward, you shall have it, because the Lord whose name is jealous, is a jealous God, jealous not only lest he should not be honoured as God, but jealous lest he should not be honoured as one God; for as by honouring him, we acknowledge him God, so by the incommunicablenesse of honour we acknowledge him one God: For this cause, God being to give us a Mediator, by whom we should have access unto his presence, and whom, without his jealousy, we might interpose in our devotions and supplications unto himself, or offered at the throne of his majesty and glory in the heavens, provided that admirable mystery of communicating to the nature of a man borne of a woman, the hypostatical union of the second Person of the Deity: and him, after he had vanquished death, to exalt, to sit at his right hand of glory, and power, in the heavens, there in his own presence and throne, to receive our requests, and to deal as an agent between us and him.  
Thus at length I am arrived at that port which I all this while made for: viz. to show that this glory of Christ which is styled his sitting at the right hand of God, is that incommunicable royalty to which of right belongeth in the presence of God to receive and present our devotions to the divine Majesty, as in it, which now followeth, shall appear. Sessio ad dextram Dei is to be installed in God's throne, or to have a Godlike royalty, which is defined in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Majesty of Christ in heaven; whence it is said, Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sat down on the right hand of Majesty on high. Heb. 8.1. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand of the throne of Majesty in the heavens: it is called also by Christ himself, Mark. 14.62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 22.69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the right hand of power, and the right hand of the power of God: For as to the right hand belongeth both dignity and strength, so doth this glory of Christ include both a Godlike sublimity and a Godlike power; the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The proper place where the Majestical glory is revealed, is the heavens, as may appear almost wheresoever this sitting at the right hand of God is mentioned, Eph. 1.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Colos. 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 7.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 3.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. heaven, heavenly places, high places and the like, being always thereto annexed, and everywhere appeareth to be a consequent of his ascension into heaven, as we say in our Creed, he ascended into heaven, and sitteth at the right hand of God; and therefore in the words whereon my text depends, is expressed by assumed or taken up into glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for as God himself is styled Pater in Coelis, not because not elsewhere, but because his glory is there revealed: So Christ sits ad dextram in Coelis, because there the beams of the Majesty given him by his Father, are revealed; whence it comes that his Kingdom is called the Kingdom of heaven, a Kingdom whose Kings residence and Kingly Throne are both in heaven: This glorious Throne of Majesty, this sitting at the right hand of the power of the Almighty is a name incommunicable, an exaltation whereof no creature in heaven or earth is capable, which is that the Apostle means to tell us when he saith, Eph. 1.21. far above all principalities and powers, and might, and dominion, and every name that it named, not only in this world, but in the world to come: and Phil. 2.9, 10. wherefore God also hath highly exalted him, and given him a name which is above every name (that is created name) that at the name of Jesus every knee should bow, both of things in heaven, and things in earth, and things under the earth. Revel. 3.21. he that overcommeth (saith Christ) I will give him to sit with me in my throne, even as I have overcome, and am set with my Father in his throne; here is mention of two thrones, you see, of which, my throne, that is, Christ's throne, is the condition of a glorified man; in this throne his Saints shall sit with him; but his Father's throne is the power of divine Majesty, wherein none must sit but God, & the God-Man Jesus Christ.  
These grounds laid, I say, that the honour of being prayed to in heaven, and before the throne of presence, is a prerogative of dextra Dei, and to receive our devotions there, a flower of Christ's sitting at the right hand of God, as S. Paul, Rom. 8.34. conjoines them, saying, Who is he that condemneth? it is Christ that died, yea rather that is risen again, who is at the right hand of God, and who makes intercession for us: for by right of this his exaltation and majesty he comes to be a Priest after the order of Melchisedech, as appears Psalm 110. The Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy footstool; then follows the effect thereof verse 4. The Lord hath sworn and will not repent, thou art a Priest for ever after the order of Melchisedech; and by the same right also he becomes the only and eternal Priest wh●ch hath to do in the most holy place, the heavens: For as the high Priest only entered the most holy place beyond the veil in the earthly Tabernacle; so Christ Jesus our only high Priest, through his body, as the first Tabernacle, by his own blood, entered into the second Tabernacle or holy place, not made with hands, as was the figure, but into heaven itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to appear in the presence of God for us: all this you have in the same words at large, Heb 9 7.11.12.24. Now in the Tabernacle of this world, as was in the first Tabernacle, we may happily find many Priests whom to employ as agents for us with God: But in the second Tabernacle which is heaven, there is but one agent to be employed, but one who hath royal commission to deal between God and men, that Angel of the presence, as Isaiah calls him, 63.9. and one only Mediator Jesus Christ the Lord of glory, who in this prerogative is above both Saints and Angels: For to which of the Saints and Angels, said God at any time, Sat on my right hand till I make thine enemies thy footstool, Heb. 1.4.9.13. neither will this demonstration admit that vulgar acception to be of any force, namely that expiatory mediation, or meritorious intercession in heaven should indeed appertain to Christ alone, but favourable intercession to pray for us, not so: and therefore for this, we may without derogation to Christ solicit either Saints or Angels; I could say, that this rag is too too narrow and short to cover their nakedness, who lay hold of it, in whose supplication to Saints and to God too in their names, nothing is more usual than the express mention of their merits, blood, and sufferings, as motives to God to hear them; but we shall not need this answer; for we have demonstrated, that as in the Law, none but the high Priest alone was to do office in the holiest place; so Christ Jesus now is the only agent for whatsoever is to be done for us in the holiest Tabernacle of heaven: besides, we read that none but the high Priest alone was to offer Incense, or to incense the most holy place when he entered into it: But Incense is the Prayers of the Saints, sent thither from this outward Temple of the militant Church as the Incense of the Law was fetched from without the veil: This therefore none in heaven but Christ alone must receive from us, to offer for us; and this is that Angel with the golden Censer, Revel. 8. who there offers the Incense of the prayers of the Saints there given him to offer upon the golden Altar before the Throne, alluding expressly to the golden Altar before the Testimony.  
For the fuller understanding, and farther confirmation of what hath been spoken, take this also; that notwithstanding the man Christ Jesus in regard of his person, being God as well as Man, was from his first incarnation capable of this royalty and glory; not only for the incomparable sufficiency of his person, which by reason of his twofold nature, is always and in all places present both with God and men; and so at one instant able and ready at every need, to present to the one what he should receive from the other; but chiefly and most of all, for that being very God himself, his Father's jealousy, which could never have brooked the communication of this glory to any other, which should not have been the selfsame with himself, was by this condition of his person prevented and secured.  
Nevertheless and notwithstanding, all this capability of his person, it was the will of his Father in the dispensation of the mystery of our redemption, not to confer it upon him, but as purchased and attained by suffering and undergoing that death which no creature in heaven or in earth was able to undergo but himself, being a suffering of a death, whereby death itself was overcome and vanquished, to the end that none by death save Jesus Christ alone might be ever thought or deemed capable of the like glory and sublimity; but that it might appear for ever to be a peculiar right to him.  
And this, I think, is not only agreeable to the tenor of the Scripture, but express Scripture itself, Heb. 2.9. But we see Jesus who was made a little lower than the Angels by the suffering of death, crowned with glory and honour: for it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect by sufferings. Phil. 2.8. And being found in fashion of a man, he humbled himself, and became obedient unto death, even the death of the Cross: and the ninth verse, Wherefore God hath also highly exalted him, and given him a name above every name, that at the name of Jesus every knee should bow, Heb. 10.12. But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God. Rom. 14.9. For to this end Christ both died, rose, and revived, that he might be Lord both of the dead and living: See besides, Acts 5.30, 31. Rom. 8.34. Ephes. 1.20. 1 Pet. 1.11.  
Lastly, for that particular parcel of this glory of Christ (viz.) to be that only name in which we are to ask at the hands of God whatsoever we have to ask, is not this also annexed and ascribed to his triumph over death? John 14.13. I go unto my Father, viz. through death, and whatsoever ye ask in my name, that will I do. John 16.16. & 23. A little while ye shall not see me, and a little while ye shall see me, because I go to my Father, and in that day when I am gone to my Father, ye shall ask me nothing: Verily, verily I say unto you, whatsoever ye shall ask the Father in my name, he will give it you, vers. 24. Hitherto ye have asked nothing in my name, ask and ye shall receive. Heb. 7.25. Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them, for such an high Priest became us who is made higher than the heavens.  
How is it then that some extenuate that kind of Saint-worship, wherein prayers are not made unto them directly, but God is prayed unto in their names, and for their mediation sake to grant our requests. Is it not a denial of Christ's prerogative, to ascribe unto any other, for any respect of glory or nearness to God after death or otherwise, that whereof he alone is enfeoffed by his unimitable Death, triumphant Resurrection, and glorious Ascension? certainly that which he holds by incommunicable title, is itself also incommunicable. To conclude therefore with the words of S. Paul, 1 Tim. 2.5. There is but one God and one Mediator between God and men, the man Christ Jesus: as God is one, so the Mediator is one, for it is a Godlike royalty, and therefore can belong but to one: There is but one God in heaven, without any other gods subordinate unto him; therefore but one Mediator there, without any other mediators besides him: as for the Angels and blessed Saints, they have indeed a light of glory too, but they are but as lesser lights in that heaven of heavens: And therefore as where the sun shines, the lesser stars of heaven, though stars, give not their light to us: so where this glorious Sun Christ Jesus continually shineth, by his presence, sitting at the right hand of God; there the glory of the Saints and Angels is not sufficient to make them capable of any flower of this divine honour, which is Godlike and so appropriate to Christ, by right of his heavenly exaltation in the throne of Majesty; whatsoever Spirit saith otherwise, 
Colos. 2.19.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holds not the head, but is a Christ-apostate-spirit which denies the faith of Christ's assumption into glory, and revives the doctrines of Daemons.  
The way being now cleared, I may (I hope) now safely resume my application which I have already given some taste of, that the doctrine of Daemons comprehends in most express manner the whole idolatry of the mystery of iniquity, the deifying, and invocating of Saints and Angels, the bowing down to Images, the worshipping of Crosses as new idol-columnes, the adoring and templing of relics, the worshipping of any other visible thing upon supposal of any Divinity therein: what copy was ever so like the sample, as all this to the doctrine of Daemons? and for the Idolatry of the Eucharist or bread-worship, though it may be reduced to Image-worship, as being the adoration of a sign or symbol; yet let it be considered whether for the equality thereof it may not be taken rather for an idolatry of relics, the body and blood of Christ in the Sacrament being the mystical relics which he left us as monuments of his death till he come: whichsoever it be I must confess it hath a strain above the abomination of the Gentiles, who though they supposed some presence of their Daemons in their Images and relics, yet were they never so blockish, as to think their Images and relics to be transubstantiated into Daemons: But to come to the main again, I will confess for myself that I cannot think of this Daemon-resemblance without admiration, nor do I believe that you will hear without some astonishment, that which I am now to add farther: That the advancers of Saint-worship in the beginning did not only see it, but even gloried (sed gloriatione non bona) that they had a thing in Christian practice so like the doctrines of Daemons: we heard before, that Plato in his Repub. would have the souls of such as died valiantly in the battle, to be accounted for Daemons after death, and their Sepulchers and Coffins to be adored and served as the Sepulchers of Daemons. Eusebius lib. 13. Praepar. Evangel. quoting this place, adds with it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these things do befit at (or after) the decease of the favourites of God, whom if thou shalt affirm to be taken for the champions of true Religion, thou shalt not say amiss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence it is our custom to go unto their tombs, and to make our prayers at them, and to honour their blessed souls.  
The purpose of Eusebius was here to show, as a preparation to draw men to Christianity, how well the present use of Christians in honouring the memories of their Martyrs, by keeping their assemblies at their Sepulchers, did agree with that of the Gentiles (so much by Plato commended) in honouring their champions and worthies for Daemons after death: But alas, in the age next after, it proved too too like it indeed: For these earrings which the Christians had borrowed or stolen from the Gentiles at their coming out of Egypt, presently became a golden calf, as soon as the woman the Church came into the wilderness, yea and Aaron the Priest had a foul part in it too.  
Read the eighth book of Theodoret de curandis Graecorum affectionibus, whose title is de Martyribus, or in the mean time take these few passages thereof: Thus he speaks having quoted that passage of Hesiod for Daemons, commended by Plato; Quod si Poëta Hesiodus auxiliares custodesque mortalium eos vocat qui sanctè olim beneque vixerunt, eamque hujus Poëtae sententiam, Philosophorum optimus Plato adeò confirmavit, ut eorum hominum Sepulchra ●olenda esse atque adoranda censuerit; Quid ita quaeso, boni viri (i. e.) Graeci, quae ipsi facimus, accusatis? nos etenim pari modo (N. B.) eos qui illustri pietate viguerunt, proque eâ jugulati ac caesi sunt, & auxiliares & medicos nominamus; at non Daemones tamen; absit à nobis absit hic furor: sed amicos Dei, fidelesque servos dicimus fuisse— Ibid. posse sanctorum animas, vel cum extra hoc corpus fuerint hominum curare negotia, Plato etiam TWO legum libro affirmat verba Platonis citantur—  
Cum itaque Philosophus credendum esse rumoribus censeat (id est sermonibus qui vulgò habentur de illâ animarum defunctarum curâ circa homines) vos tamen nobis non solùm fidei nihil habetis, clamantemque eventorum vocem audire non vultis, etc. Ibid. Martyrum templa conspicua—  
Quique homines prosperá valetudine sunt, conservari eam sibi à martyribus petunt: Qui verò agritudinem aliquam patiuntur, sanitatem exposcunt,— Insuper & steriles etc.— Item qui peregrè proficiscuntur etc.— non qui se ad Deos accedere arbitrentur, sed qui orent Dei martyres tanquam divinos homines, intercessoresque sibi eos apud Deum advocent & precentur—  
Piè verò & fideliter precatos ●a maximè consequi quae desiderant, testantur illa quae votorum rei dona persolvunt, manifesta nimirum sanitatis adepti iudicia:  
Nam alii oculorum, alii manuum simulachra suspendunt, exargento auroque confecta,— paulò post— Quid, quod eorum qui passim Dii ferebantur memoriam è ment hominum martyres aboleverint— Suos mortuos Dominus Deus noster in templa, pro Diis vestris (i. e.) Daemonibus iduxit, ac illos quidem cassos gloriâ vanosque reddidit, suis autem martyribus honorem illorum dedit:  
Propandiis enim Diasiisque, & Dionysiis (i e.) Jovis, Liberique Patris solennitatibus; Petro, Paulo, Thomae, Sergio, aliisque sanctis martyribus solennitates epulo populari peraguntur: cum itaque tantam utilitatem ex honore martyribus collato provenire, homines videatis, fugite (quaeso) errorem Daemonum, pravioque ductu martyrum, facibusque utentes, viam capessite quae ad Deum perducit, etc. Now judge whether hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been fitly applied or not: I will go on.  
Having therefore by so many arguments made apparent (I hope) what I endeavoured to prove: I desire we may observe, among so many corruptions, both now and heretofore over-whelming the Church of Christ, what it is wherein the Holy Ghost placeth the essence, and counteth as the very soul of the great Apostasy under the man of sin, and would have us to make the polestar of our discovery thereof.  
Not every error, not every heresy, how fowl soever; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idolatry, and Spiritual fornication: as for other heresies, though accompanying this, yet are they but accidental, and not of the essence of the great Apostasy which was to come.  
Even as whores are seldom without other great faults, which yet are no part of whoredom: so hath the spiritual whore many other heresies, but her whoredom is only Idolatry and the doctrine of Daemons.  
Neither is heresy of itself, no though damnable heresy, a character whereby the great Apostasy can be known from other sects and blasphemies.  
Fowl heresies were in the first ages of the Church, yet Antichrist and his time were neither of them yet, come; when his time approached nearer, the Arrians, Macedonians, Nestorians, Eutychians, were abominable heretics.  
And the Arrians possessed for a time the face of the visible Church; yet was not theirs the solemn Apostasy looked for.  
But Idolatry or spiritual whoredom, 
1 Thes. 1.9. Conversion to Christianity is described a turning from Idols to serve the true▪ and living God, and to wait for his Son jesus Christ; therefore Apostasy is a return to Idols from the living and true God and his Son jesus Christ.  which in that storm the Devil was a working, this is the only character and note whereby the Apostasy under the man of sin is discovered and distinguished from all other blasphemies, sects, and heresies of what age or time soever. Which that I may not seem to ground only upon the exposition of my text, which whatsoever the probability thereof be, may yet be thought alone too weak to support the weight of so main a conclusion: I desire you to take these arguments for a full confirmaiion thereof; some of them have already been intimated, but now all are mustered up together.  
First, that Babylon is entitled in the Revelation of S. John, not the Liar of Babylon, not the Tyrant of Babylon, not the Heretic of Babylon, nor the Murderess of Babylon, but the Whore of Babylon, yea that Great Whore and the Mother of fornications, and abominations of the earth. Doth not God (think we) give the name as he accounts the nature? or is there any one will deny that this Babylon is that mystery of iniquity which our Apostle so calleth, as being in opposition to the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystery of true worship and Religion? if any should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystery Babylon in her forehead, would help to reclaim him: And what Whore is that with whom the Kings and Nations and Kingdoms of the earth commit fornication▪ can it be any other but a spiritual Whore? Without question therefore S. John means no other thing here than what he foretold in the eleventh chapter, That the Second and outmost court of the Temple (which is the second state of the Christian Church) together with the holy City, should be trodden down, and overtrampled by the Gentiles forty two months, that is, overwhelmed with the Idolaty of the Gentiles, which is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as long as power shall be given to the Beast to make war with the Saints, as long as the witnesses must wear sackcloth, and the woman which escaped the fury of the ethnical Dragon, be fed in the wilderness.  
Secondly, S. Paul tells us, that the great Apostasy should enter by strong delusions, by signs and lying wonders; consider then what corruptions of the Christian faith were thus ushered in to begin with the beginning and first corruption of that kind; Invocation of Saints; with the adoration of their shrines; and relics; how were these advanced in the Church, was it not by miraculous cures of the sick, healing of the lame, restoring of the blind, yea raising of the dead (as seemed) sometimes by the only touch and air, sometimes of the shrines and relics of souls deceased? was it not still confirmed by strange apparitions, and other means wonderful to hear? for discovery of bones and relics unknown and forgotten, yea of men whose names they never heard of before. And which I shall show better hereafter: no such experience for thirty years together observed in the Church, until the total and fixed time began to enter. The worshipping of Images, the second, for time, of the Church's fornications: was not this also allowed and at length fully ratified by like signs and miracles, showed upon those who approached them in their devotions? Read the legend, and see what store there is of strong delusions and lying wonders. That which for time came in last, but deserves a place among the foremost, I mean the Idolatry of the Mass, and adoration of the breaden god; search and see if it be not also thus attented!  
If all this be true, then would I know what doctrine of theirs besides was installed with these solemnities; there is but one only left for exception, and it is Purgatory; but what if all the delusions of Purgatory, with all the apparitions of Purgatorian Ghosts, were but an indirect device of Satan aiming partly to advance the Mass into an Idol by the miraculous efficacy (forsooth as the Ghosts report) of the oblation thereof for them; partly to install the Son of perdition (a Daemon I yet speak not of, and yet a Daemon) to sit as God in the Temple and Throne of Christ, with the keys of 
* Apocal. 1.13.  Hades and death, to deliver them? what stronger presumption can there be of this than the event; and that the error of Purgatory had so long been working before the Devil seemed to know how to make this use of it, which at length he spied out and plied lustily with signs and wonders. If all this be true, than it follows still that it is spiritual fornication which the Holy Ghost in Scripture intendeth, and the event hath marked out for the soul of Antichristian abomination and impiety; But of the matter of miracles and lying wonders more in the second part of my text, which is the proper place thereof.  
Thirdly and lastly, the great Apostasy is a thing proper to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter times; which I will show (when I come at it) to be the last times of the fourth kingdom of Daniel, Dan. 7.25. & alibi; but amongst all other corruptions, only the spiritual fornication of the Church and spouse of Christ will be found proper to these times.  
But you will say, if Idolatry and Spiritual fornication be the matter, why should not this rather be laid upon paynims, and Turks, and Saracens, who acknowledge not Christ, rather than upon Christians who do?  
I answer, S. John and S. Paul prophesied of things to come, not of that which was in being when they prophesied. But ethnical and Painim Idolatry at that time overwhelmed the whole earth, yea and persecuted and made war with the Saints, and no time hath yet been when this Idolatry was not to be found. It must needs be then some other whoredom (for whoredom it was to be) which was prophesied of to come.  

In Saracen. Frid. Sylburg. citante Martin's ●. p. 1903. Lex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Again, neither Saracen nor Turk (the greatest unchristian States since Christ) neither of these, I say, can be Antichrist we speak of, nor their blasphemy that mystery of iniquity foretold by the Apostles and Prophets.  
For there are two unquestionable charactes of that mystery, which will neither of them, 
Mahomet in Alcorano inducit Deum ad se ita loquen●em: Pauper fuisti & ditavi te, Idolis servist● & vocavi te: Interpres Aretae in Praefatione sub finem.  without doubt not both of them, agree to Turk or Saracen; videlicet, first, that it should sit in the Great City, which in S. John's time reigned over the nations of the earth. Secondly, that it should be an Apostasy from the Christian faith once embraced: But the Turk, whatsoever he be, is no Apostate, being of a nation which never was Christian; nor was the seat of the Saracen Empire, whilst it stood, either in the old or new Rome, or near unto either; 
Mahomet was a Paynim, neicircumcised as the other Arabians were, nor baptised till he begun his false prophecy: when Abdalla the Jow did ●he one unto him, and Sergius the Monk conferred the other, vid. Purchas P●●gr.  for I would seem to yield for this time, that new Rome or Constantinople would serve the turn, though I am far enough from believing it. Nor will I allege, that Mahomet himself and his nation were both Painims when they began their blasphemies; for you would tell me, that Sergius the Monk taught him to make the Koran: nor will I question now, whether the Christian or Mahometan be the greater Idolater, though the doubt might soon be resolved, seeing it is well known the mahometans worship no Images. But I have alleged nothing save what is without exception, that both these characters I spoke of cannot be applied either to Turk or Saracen, though I believe that neither can be. When I spoke of Painims and Mahumetans, I would have you remember, that there were some blasphemous sects in the first ages of the Church, which are no more to be accounted of as Christians than Mahumetans and paynims are; nay Mahumetanism is nearer Christianity than many of them were: for amongst whom the Christians Deity is not worshipped and received; those, though they spring up in imitation of Christianity, I account but new Painim blasphemies and not Christian heresies: such were the 
* Tertul. calls these Heretics, Alterius divinitatis Haeretici.  Cerinthians, Marcionites, Saturnians, Valentinians, and Manichees, etc. which neither professed the same Deity, nor acknowledged that divine word which we Christians do; whereas yet the mahometans worship the same God with Jews and Christians, God the Creator of heaven and earth, and God the father of Abraham, Isaac, and Jacob; howsoever they conceive otherwise of his nature and properties than Christians do: But this by the way (lest it may put a rub in our discourse) of spiritual fornication.  
But you will still allege in her behalf, who seems all this while to be charged, that Antichrist, and the man of sin in Scripture, is set forth as the most hateful and execrable thing that can be in the eyes of God Almighty. But how can such a thing be said, and comparatively to be where the true God, with Christ his son, God and man, are in any sort acknowledged and worshipped?  
Lord! that the whole strain of Scripture, in the Prophets especially, and the example of the Church of Israel, should not cure this web, and take this film from the eyes of men! Doth not the Lord say of Israel, that he had chosen them to be a special people to himself, above all people that are upon the face of the earth, Deut. 7.6. You only have I known (saith he) of all the families of the earth, Amos 3.2. And is not Christ the Lord of Christians? and is not the Church his Spouse? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Paul, Ephes. 5. This is a great mystery No warvell then where this mystery is not considered, if the mystery of iniquity be not understood. Alas poor Church of Israel, thy case it seems should have been a very hard one! for what Nation in the world ever suffered so much rebukes, so many plagues, so much wrath, as thou hast done? yet couldst thou say for thyself, thou never forsakedst the true God altogether, but wast still called by his name; only thou wouldst fain worship him in Calves and Images, as other Nations thy neighbours did their Gods; thou wouldst needs follow the fashion, and this was thine error; thou never meanedst to cast of thy Jehovah altogether, but still wouldst have him to be thy God, and thyself to be his people; yet thou tookest this liberty, to have other gods besides the Lord thy God, viz. thy baalim's and Daemon gods of other Nations about thee, and yet hopedst Jehovah the God of heaven, thy only Sovereign God, would not be offended thereat, since thou retainedst him in chief place and honour with thee still.  
Why was thy God then so unkind and cruel unto thee, to call thee Whore, and Prostitute Whore, so often? All his Prophets continually baiting thee with that so foul and odious a name of abominable Harlot? Why did he scatter thee, and cart thee even naked among the Nations, afore his Jealousy would be satisfied? for it seems he is far more indulgent to his second wife the Church of the Gentiles, for she worships her God in Images and Crucifixes, yea calls a piece of bread, her Lord and her god, and yet saith, he is no whit jealous of her, but well pleased. She, though espoused to Christ Jesus the Son of the living God, as the sole Intercessor and Mediator in the presence of God his Father, yet thinks she may fall down to Saints and Angels, yea to as many Images of them as ever the Jews had of their baalim's, or the Gensiles of their Daemons.  
And yet forsooth because she makes her Lord the chiefest still in the honour of her affections, and uses the rest of her lovers no farther than she may still yield the first and chief place to him, she verily supposes he is no whit offended with her; whereas Israel should have been called Whore a thousand times over for as little as this; yea and like enough to have been carted too, and her nose slit, Ezek. 23.25. long before this time.  
Nay but she wipes her mouth, and asketh why her Lord should be angry, for she calls him still her Lord, and acknowledges and professeth him still to be her Husband. If he hath a mind to be angry with any, let him go to the Turks, Tartars, and other mahometans, or to the Painims, who will not acknowledge him at all to be their Lord God, though he hath offered himself, and perhaps woo●d some of them, but they would none of him, but married themselves to other husbands: here if he will be jealous, is matter for his jealousy.  
But thou Christ-apostaticall Strumpet, knowest thou not the first Commandment of thy Christian Decalogue to be, 
Hieron. in ca 43 Ezek. Ego hoc arbi●ror, quòd non polluat nomen Domini, nisi ille qui v●sus est nomini ejus credere: & ●uomodò tollit membra Christi, & ●acit membra meretricis, qui priù● Christo ●redidit; sic ill● polluit nomen Domini, qui prius nominis eius fidem susceperit.  Thou shalt have none other Gods (nor Christ's) but m●. What dost thou with so many Christlings? knowest thou not that an husband is more grieved and dishonoured by his wife's adultery, than if any other woman whatsoever, yea suppose his kinswomen and daughters, should play the harlots?  
What are Turks and Tartars, and any other unbelieving Nation under heaven, unto thy Lord and Saviour? are they not all as strangers to him, and he to them? But as for thee, he had chosen thee out of many nations to espouse thee to himself; so that thou mayest say with Israel, Isay 63.19. We are thine, but as for them, thou never barest rule over them, they were not called by thy name: but to thee, to use the words of Ezekiel, c. 16. he swore an oath, and entered into a covenant with thee, and thou becamest his, and wert called and wilt still be called by his name: Thee he washed with water, yea, throughly washed thee from the pollution of thy birth, and anointed the● with oil. Thou wast decked with gold and silver, and thy raiment was of fine linen, and silk, and broidered work, thou didst eat fine flower, and honey, and oil, and waste exceeding beautiful, and didst prosper into a kingdom. And thy renown went forth among the heathen for thy beauty; for it was perfect through the comeliness which the Lord thy God had put upon thee. But thou didst trust i● thine own beauty, and playedst the harlot because of thy 〈◊〉, and pouredst out thy fornications upon every one that passed by. And of thy garments th●● didst take, and deckedst thy high places with divers colours, and playedst the har●● thereupon. Thou hast also taken thy fair jewels of thy Lord's gold, and of thy Lord's silver, which he had given thee, and madest to thyself images of men, and didst commit whoredom with them. And tookest thy braydered garments and coveredst them: and thou hast set the Lords oil and hi● incense before them. Judge now between the Lord and his people ye that have wives, and give sentence ye husbands whether of the two in question hath most dishonoured our Lord and Saviour, which of the two is most like to fret him, and kindle the co●les of fury and jealousy: those who never yet were in covenant with him, nor yet are called by his name: or whether his Spouse, his darling, his beloved one, to whom he was betrothed and married? Judge according to the manner of wedlock, and the notorious precedent of Israel▪ he that is a father (we say) is best able to understand the love of a father, and therefore God's love to his children for the like reason: he that is an husband is sensible of the jealousy of an husband, and so of the case of Christ with his unfaithful and treacherous Spouse the Christian Jezabel.  
The decision and sum of all this, is this, That the whoredom of the Church of God is a spiritual adultery; and therefore between the Idolatry of Christians, and that of Infidels, and of paynims, is as much difference in God's esteem, as is between adultery and simple fornication. The one, as equal to murder, was in the law punished with death; the other with a much lighter punishment: whence in Ezekiel (in whose words I have been so long) chap. 16. ver. 38. God saith to Jerusalem for their Idolatry, that he would ●udge her as women that break wedlock and shed blood are judged: he would give her blood in fury and jealousy. And this was the resolution of God himself against Israel, Amos 3.1, 2. Hear the word that the Lord hath spoken against you, O children of Israel, saying, You only have I known of all the families of the earth, therefore will I punish you for all your iniquities. And the same will be the judgement of the Christian Jezabel (howsoever Painims and Infidels speed) when Great Babylon shall come in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. This I would have well considered and weighed by those whom the Mahometan blasphemy hath so dazzled, that they can hardly believe that so hated and execrable a name of Babylon should belong unto any other, unless there be yet to come some other like barbarous Tyrant and Seducer after them: the cause of which error is, That men have fancied another manner of Antichrist than the Holy Ghost meant of, and placed their eyes far wide of the ground of God's hatred, and of the nature of that mystery of abomination. But Israel's Apostasy, God's jealousy, and their unparalled punishment therefore, such as no Nation in the world, how Idolatrous soever, endured besides themselves, are in this case the only Polestarre to direct us.  
But even this mistake, which is and hath been of the mystery of iniquity, is itself a kind of mystery, or not without one; for Antichrist is a Counter-Christ, and therefore his coming to be a counter-resemblance of the coming of Christ.  
Christ was both to come, and accordingly looked for in the last times (that is) in the time of the fourth kingdom of Daniel; so Antichrist and his mystery of impiety was to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the latter times of these last times, that is (as I shall better show hereafter) in the last times, or last Scene (as I may so speak) of the fourth kingdom of Daniel. When Christ came the Sceptre was to depart from Judah, and that Commonwealth to be dissolved: so when Antichrist was to come, the Roman Empire was to fall, and he that hindered was to be taken out of the way, 2 Thes. 2.8. The Jews expected Christ to come when he did come, and yet knew him not when he was come, because they had fancied the manner and quality of his coming like some temporal Monarch, with armed power to subdue the earth before him: So the Christians, God's second Israel, looked the coming of Antichrist should be at that time when he came indeed, and yet they knew him not when he was come, because they had fancied his coming as of some barbarous Tyrant, who should with armed power not only persecute and destroy the Church of Christ, but almost the world, that is, they looked for such an Antichrist as the Jews looked for a Christ.  
Wherefore as Christ came unto his own, and his own received him not; so Antichrist came upon those who were not his own, and yet they eschewed him not: but yet as some Jews, though few, knew Christ when he came, and received him; so did some Christians, though but few, keep themselves from the pollution of Antichrist. Lastly, as the Jews ere long shall acknowledge, and run unto him, whom they pierced as not knowing him; so hath the Christian Church, for a great part, discovered that Son of perdition, whom a long time they had ignorantly worshipped, because they knew him not. O the depth of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out! But for our part, seeing our case is so like unto that of the Jews, let their lamentable and woeful error, in mistaking their Messiah by wrongly fancying him, be a warning and a caveat unto us, that we likewise upon like conceits and prejudice mistake and misdeem not the Man of sin.  

TINEΣ, Some.  
NOw I come unto the second point expressed in this description of the great Apostasy, viz. the Persons Revolters, they shall not be all, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some shall Apostatise: some, that is not, as we in ou● English do often use it, a few, but some, that is, not all, yet some, that is, so many as that the whole visible Church should be said thereof to be Apostatised; so many as should like a cloud overspread the face of the Christian firmament, in such sort, as the stars and lights therein should not easily be discerned. For the great defection so much prophesied of, was to be a solemn and general one; such a one, as wherein the chiefest of the Churches, honoured as a mother in Israel, should become a Babylonish whore, a mother of harlots, and of the abominations of the earth, Rev. 17. such a one as whereby the outmost court of the Temple of God should not only be profaned, but trodden down by Gentilism, Rev. 11. such a one as the world is said to wonder after the beast, and to worship him; and such a one as should not only make war with the Saints, but overcome them, Rev. 13. Otherwise if our Apostle here, and Saint John there, should mean no more than the errors of some particular ones, and their revolt from the faith of the Church, they should make either no prophecy at all, or at the best, but a needless one.  
For who knows not, that in Saint Paul's, Saint john's, and the Apostles own times, were many Heresies and Heretics grown up as weeds in the wheat field of Christ? but as yet the wheat overtopped them, and the visible body of the Church disclaimed them. If these had been the worst the Church should look for, the Apostles should seem to prophesy of things present, and not, as they do, of things to come, yea and more than this, they should foretell of a thing as proper and peculiar to the last times, which was no novelty in their own times.  
We must take notice therefore that the Apostasy and corruption of faith so much prophesied of, was another manner of one, than that which was so frequent in those first times; such a kind of one as should not be disclaimed by the visible body of the Church, but should surprise, e●lipse, and overcloud the beautiful face thereof: which manner of defection never had been before, nor should there be the like after it.  
Now that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or some, useth in Scripture to to imply no small number, but only serves to intimate an exception of some particulars, though there were but two or three to be excepted, I will make manifest by a few examples, lest our English use might deceive us.  
First, john 6.60. Many of the Disciples (saith the Text) when they heard this, said, This is an hard saying: and verse 66. Many of his Disciples from that time went back and walked no more with him; nevertheless concerning these many Christ himself saith verse 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but there are some of you which believe not: here we see that some is a great many: So Rom. 11. S. Paul there saith of the rejection of the Jews, some of the branches are broken off; now what a some this was, appears in the same chapter, when he saith, God hath included them all in unbelief, that he might have mercy upon all: but to search no further, 1 Cor. 10. will store us with examples, as verse 7. neither be ye Idolaters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some of them were, this was a great some, for Moses saith of it, Exod. 32.3. And all the people broke off their golden earrings and brought them to Aaron: in verse 8. Neither let us commit fornication as some of them, which were so many, Numb. 25.4. that the Lord said to Moses, Take all the heads of the people, and hang them up before the Lord, that the fierce anger of the Lord may be turned away from Israel: and verse 5. it is said in general, And Israel joined himself to Baal-Peer: again in the same Epistle verse 9 it is said, Neither let us tempt Christ, as some of them also tempted and were destroyed of Serpents: and verse 10. Neither murmur as some of them also murmured; this some was a great some indeed, even all the people, save Moses, Joshua, and Caleb; whereof is said Numb. 14.1. And all the Congregation lifted up their voice and wept: and verse 2. And all the Congregation murmured against Moses and Aaron, and the whole Congregation said unto them, would God that we had died, etc. wherefore they were as largely punished, all of them dying in the wilderness, Joshua and Caleb excepted. These places of many will suffice, to show that the word [some] in my text, intends not to extenuate the number of Apostates, as implying they should be but few, but only shows they should not be all, for where the Apostates are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some, there some also are not Apostates but exempted from the common defection, wherewith the rest were miserably overwhelmed. The observation therefore which this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affords us, is, That the true Church of Christ was never wholly extinguished, nor the light of his Gospel ever quite put out, no, not in the greatest darkness that ever was to overwhelm it. By the true Church of Christ I understand that holy society and company of believers, which as they accord and are joined together in one common faith of all divine truths needful to salvation, so are they also free from the fellowship of such erroneous abominations and mortal errors as destroy and overturn it. This is that society, whereof by the grace of Almighty God, we glory to be the members; this that society, which in the primitive times grew and flourished: this that society, which (when the times foretold of the Church's eclipse came, and the great Apostasy had overspread the face thereof) was indeed much impaired, endangered, and obscured, but never was totally extinguished, but continued even under the jurisdiction of the man of sin, yea in Babylon itself where he had this throne; for doth not Christ at length say? Apoc. 18.4. Come out of her my people: how could they come out thence unless they had been there? or how should Antichrist sit in the Temple of God, 2 Thes. 2.9. unless God's Temple were even there where Antichrist sat? as a few living embers in a heap of dying ashes: as a little wheat in a field overgrown with weeds: as the lights of the heaven in a firmament overcast with clouds: as a little pure gold in a great mass of dross and mixed metal: such was the faithful company of Christ in the Apostate body of Christendom, the 
* Apoc. 14 4.  Virgin Church in the midst of Babylon.  
But will our adversaries say, this is not sufficient to make you the true Church of Christ, because some of you have always been; but you must prove also that you have always visibly been; for the true Catholic Church must not only never have been interrupted or extinguished, but it must have been a society visibly known unto the world, and not as embers in the ashes, but as a burning and shining flame.  
But this objection deserves no answering: because our adversaries, howsoever they would dissemble it, do but play upon the present advantage which they think their own Church hath in this point above ours: otherwise▪ when they forget the contention they have with us, and are in a calmer mood, they can be pleased to deliver other doctrine, which (if they would be ingenuous so much as to remember it) we needed not such a stir about the point of the Church's visibility; for the difference between them and us hereabout, is not so great as they would make it seem: They themselves and the Fathers also teach, that when Antichrist cometh, the visibility of the Church shall be eclipsed: nay, they affirm more than we usually in that case require; for than they say the use of the Sacraments shall cease, no Eucharist, no Mass, no public Assemblies, yea all Ecclesiastical jurisdiction shall be extinguished; but here lies all the difference, they hold the glorious visibility of the true Church to have continued from the beginning unto this present, and the overshadowing of the light, and eclipse of the glory thereof under Antichrist to be yet to come; we on the contrary maintain, the clouding of the Church's visibility under the man of sin to have been already, and some part of the visible splendour thereof to be yet to come: both agreeing in this, that in the fatal Apostasy the Church's visibility and glory should cease; but we say that the time hath been already, they say that it is yet to come; we say, that time of darkness was to continue many ages, they say, when it comes it shall last but three single years, and a half. Seeing therefore the whole controversy lies in the point of time, whether the Churches fatal Apostasy be already past or yet to come, it would be much the shorter and quicker course both for them and us to decide this controversy, to examine the condition and quality of both religions by the holy Scripture, where we have also, as Saint Peter speaks, a most sure word of prophecy, whereunto we shall do well if we take heed, as to a light shining in a dark place.  
Now though this answer be sufficient enough for the objection of our Adversaries, yet for the better understanding and clearer insight into the matter questioned, we will further consider whether and in what manner or measure our Church may be said to have been visible, during the prevailing Apostasy, and in what respects again it was not visible, and in both agreeable unto the state of the true Church under the frequent Apostasies of the Church of Israel.  
First therefore we must know that by a visible Christian society in this question is meant a society or company of Christian believers joined together in one external fellowship, and communion of the same public profession, and rule of faith, use of Sacraments, and Ecclesiastical jurisdiction; for these make the outward form, and as it were the shape of a Church, whereby this society is discernible from other societies of men: so that a society by this outside severed and distinguished from other societies, is a society visible and conspicuous to other societies of men. The question therefore is, whether that holy society of believers before mentioned, who accorded together in one common faith with us of all divine truths needful to salvation, and kept themselves free from such enormous abominations and mortal errors which we now disclaim, as utterly annihilating that common faith; whether such a society as this has been in all ages, joined and distinguished by such a common outside from other companies, either of men in general, or Christians in special? or in shorter and perhaps plainer terms thus: whether the society of men of our Christian belief hath been in all ages for the outside a distinct ecclesiastical corporation from other societies of men?  
My answer is, That for the first ages it was so not only thus visible, but easily discernible from all other societies of men whatsoever; but afterward when the great Apostasy we spoke of surprised and deformed the bountiful Spouse of Christ, then was not that virgin company of Saints, our Mother, a distinct external society from the rest of Christendom, but a part, yea and the only found part of that external and visible body whereof our adversaries boast their predecessors to have been members: for howsoever this our Virgin-mother, for the internal and invisible communion of her sincere and unstained faith, we●e a distinct and severed company from the rest with whom she lived, yet, for the common principles of the Christian faith still acknowledged in that corrupt body of Christendom, she retained communion with them; and for the most part of that time of darkness continued an external part of the same visible body with the rest in gross called Christians, as being begotten by the same Sacrament of Baptism (as the Israelites in like case of Circumcision) taught in some part by the same word, and Pastors still continued amongst them, and submitting to the same jurisdiction and government, so far as these or any of these had yet some soundness remaining in them; but for the rest which was not compatible with her sincere and unstained faith, and which annihilated in those it surprised, even those common grounds of Christianity otherwise outwardly professed, she with her children either wisely avoided all communion with it, or if they could not, then patiently suffered for their conscience sake under the hands of Tyrants, called Christians, until that Tyranny growing insupportable, and that mortal contagion unavoidable, it pleased God, lest we might have been as Sodom and Gomorrah, to begin to call us thence at the time appointed, unto a greater liberty, as we see this day. As therefore when a little gold is mixed with a great quantity of base and counterfeit metal, so that of both is made but one mass or lump; each metal we know still retains its nature divers from the other, and yet outwardly and visibly is not to be discerned the one from the other, but both are seen together as they are outwardly one, but cannot be distinguished by the eye, as they are divers and several; the gold is visible as it is one mass, and under the same outside and figure with the rest, yet it is truly invisible as it is divers from the rest: But when the Refiner comes and severs them, then will each metal appear in his own colours, and put on his own outside, and so become visible apart from the rest. Such is the case here, and such was the state and condition of the Church in the prevailing and great Apostasy; the purer metal of the Christians visible body outwardly was not discernible from the base and counterfeit, while one outside covered them, and so much the rather, because the Apostate part in a great proportion exceeding the sound, made it imperceptible; but when the time of refining came, then was our Church not first founded in the true faith (God forbid) but a part of the Christian body newly refined from such corruptitions as time had gathered, even as gold refined begins no then first to be gold, though it begin but then to be refined gold.  
Whatsoever we have hitherto spoken of the state of the true believers under the Apostasy of Antichrist, is the same which befell the true Israelites in the Apostasy of Israel. And doth not Saint Peter intimate that the Apostasy which should betid Christians should be like to that which we read to have befallen Israel, 2 Pet. 2.1. There were (saith he) false Prophets also among the people i e. Israelites) even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them. If the Apostasy of Christians were to be of the same stamp with that of Israel, and the Heresies brought into Christendom by the false Doctors of Babylon, like unto those wherewith the false Prophets of Israel infected and poisoned the ancient people of God; surely we cannot find a better pattern whereby to know what was the estate and condition of the unstained Christian believers under that Apostasy of the man of sin, than that which was of the true Israelites under the Apostasy of Israel: for the right understanding whereof we must always remember, That the Israelitish Church did at no time altogether renounce the true and living God, not in their worst times, but in their own conceit and profession acknowledged him still, and were called his people and he their God, though they worshipped others beside him: so Christians in their Apostasy neither did nor were to make an absolute Apostasy from God the Father, and Christ their Redeemer, but in an outward profession still to acknowledge him, and to be called Christians, though by their Idolatry and spiritual whoredoms they denied the Lord that bought them (i. e.) whom they professed to be their Redeemer; just as Israel for the like is said to have forsaken the Lord their God that brought them out of the Land of Egypt: here therefore the case of both is alike, let us also see the rest. You ask, where was the true Church we speak of in Antichrists time? I ask likewise, where was the company of true worshippers in ahab's time? was it not so covered and scattered under the Apostate Israelites, that Elias himself, who was one of it, could scarce find it? I am very jealous (saith he) for the Lord God of hosts, because the children of Israel have forsaken thy Covenant, thrown down thy Altars, and slain thy Prophets with the sword, and I even I alone am left, and they seek my life to take it away, 1 Kings 19.14. yet the Lord tells him verse 18. I have yet left me 7000. in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him: yet I trow these 7000. were not outwardly severed from the rest of Israel, but remained still external members of the same visible body with them. But you will except, that the true and unstained Church in Judah was still visible and apparent: I ask you then, where was the company of the true worshippers of Jehovah in Manasses time, the worst time of all others? when the ten Tribes were carried captive, and but Judah and Benjamin only left, and they, as far as the eye of man can see, wholly and generally fallen from the Lord their God to all manner of Idols and Idolatries, 
2 Chron. 33.  like unto the abominations of the heathen, whom the Lord had cast out before the children of Israel, when in the Temple itself, the only place where the true God was to be worshipped legally, were Idolatrous Altars erected, even in the house whereof the Lord had said, In this house and in Jerusalem will I put my name for ever; even in this house, this holy house, were Idols and graven Images erected, and in both Courts Altars to Baalim, the Sun, the Moon, and the whole host of heaven, the like whereof never had been until that time. Besides also, who is able to name the man almost 50 years together that remained a faithful servant and true worshipper of the living God in the midst of this hideous profanation? Nor is it easy to be conceived how it was possible all that time to offer any legal sacrifice without Idolatry, when Gods own Temple and house was made a den of Idols, nay his Altar, the only Altar of Israel destroyed, to make room for Altars erected to Idols, as may be gathered 2 Chron. 33.15, 16. where was the true Church of Israel now? or had the Lord no Church at all? yes certainly, he had a Church and a company which defiled not their garments, a company (I say) but not visibly distinguished from the rest of their nation, but hidden as it were in the midst of that Apostate body, and yet known together with the rest to be Israelites and people of Jehovah; but known to God only and themselves to be true Israelites and faithful servants to Jehovah their God. And that such a company there was, and a strong party too, though not seen, appeared presently upon the death of Manasses and his wicked son, when Josiah began to reign at eight years of age, for they then prevailed even in the Court itself, and so brought up the King, that even yet while he was young, in the eighth year of his reign, he began to seek after the Lord God of David his father, and in the twelfth year to make a public and powerful reformation, such as the like was never done before him. Could all this have been done so soon, and by a King so young in years, and to carry all before it like a torrent, unless there had been a strong party, which now having a King for them, began quickly to show themselves, and to sway the state, though before they were hardly to be seen.  
When therefore our adversaries ask us where our Church was before Luther, we see by this what we have to answer.  
OF the two first particulars of the four, whereby the great Apostasy of Christian believers is here deciphered, I have spoken sufficiently; viz. first, for the kind and quality thereof, it should be a new Doctrine of Daemons: secondly, that for the persons revolting, they should not be all, but some. Now I am to speak of the third, the time when, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the latter times.  
For the easier understanding whereof, we must know that speeches of last times in Scripture mean sometimes a continuation or length of time, sometimes an end of time: A continuation of time I mean, as when we say the winter is the last time or season of the year, or old age the latter time of life, neither of them being the very end, but a space of time next the end, which therefore, in respect of some whole system of time, whereof it is the last part, is truly termed the last time thereof. Man's life is a system of divers ages, the last space whereof is the last time of life. The year is a system of four seasons, and therefore the last season thereof, winter, may be called the last time of the year. But by an end of time I meaneth very expiring of time, as the last day of December is the end or last time of the year; the moment when a man dies, is the last time (i. e.) the end of his life. Now in the New Testament, when by mention of last time is meant an end or terminus temporis, I observe it to be expressed in the singular number▪ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being four times mentioned in the sixth of John, and once in the eleventh, is in every one of them meant of the day of the resurrection at the end of the world; I will raise him up, saith our Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John●. 39, 40.44, 54. And Marthae of her brother Lazarus, I know (saith she) he shall rise again in the resurrection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the last day, John 11.24. So 1 Pet. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last time, is used in the self same sense, being spoken of the incorruptible inheritance reserved in heaven, and to be revealed (saith the Apostle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last time; in all which is meant the end of the world. But in 1 John 2.18. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last hour; Little children it is the last hour, where no doubt he meaneth an end of some time, but not an end of the world, which was then afar off; but an end of their time, to whom he then wrote his Epistle (i. e.) an end of the Jewish state, and religion, which was then at the very door: which exposition I will make more plain hereafter.  
But when a continuation or longer space of time is signified, than I find the plural number to be used, as 1 Pet. 1.20. of the Incarnation of Christ it is said, that he was fore-ordained before the foundation of the world, but was made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last times, which times have continued these 1600 years at the least: so Heb. 1.2. God (saith Saint Paul) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these last days hath spoken unto us by his son; and 2 Tim. 3.1. This know also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the last days perilous times shall come. Again, Acts. 2.17. In the last days I will pour out my spirit upon all flesh; and in 2 Pet. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last days shall come scoffers. And so in my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the latter times some shall revolt from the faith, and give heed to doctrines of Daemons.  
Whatsoever the validity of this observation be, for the rest I make no question but it will be granted, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text means some continued space of time, and not terminus temporis, or the very end of time: which therefore presupposed, I approach one step nearer, laying this for a second ground of our discovery, that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof Saint Paul speaks and means, were times not then present, but afterward to come; for the words of the Text are not a narration of things present, but a prediction (as I have already admonished) of what should betid the Christian faith in after times, yet notwithstanding were the times wherein Saint Paul lived, and all the times of Christianity, the last times, and so styled in Scripture even by our Apostle himself, as by some of the forecited examples evidently appeareth: wherefore it must needs follow, that times here meant and mentioned in my Text, are not the last times in general and simply, but the last times in special and comparatively (i. e.) the latter times of the last times. That as the last times in general were the times wherein Christ the Sun of righteousness was to be revealed, and his kingdom founded in the world; so the latter times of these last times should be the times wherein the Apostasy of the Christian faith should prevail, and that wicked one usurp the throne of Christ.  
Before therefore that we can know what are the last times comparatively (i e.) the latter times, or the last of the last, we must first understand, what are the last times simply and in general, why so called, whence reckoned, and how limited; for than will these latter times in my Text, which are the last part of them, be easily found, and in a manner demonstrated.  

Targ. Eccles. 1.11. expounds In novissimis diebus Regis Christi.  As for the last times therefore in general, most use to describe them only thus, to be the times of the kingdom of Christ which began at his passion to continue to the end of the world, which in respect that it succeeds the legal worship and no other shall succeed, it is therefore the last time. In like manner the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allotted to the man of sin are (as I take it) usually no otherwise described, then to be the times wherein the Apostasy should appear, which in that it should immediately precede the second coming of Christ, is therefore to be esteemed the last times of all; but these descriptions are obscurum per magis obscurum, they do declare an obscure thing by that which was and is more obscure than it, and therefore come short of making good the intent of the Holy Ghost in his so often mention of the last times, especially in the New Testament; for the last times or fullness of time were both a ground of the Jews expectation of Christ when he came, and are without doubt so often propounded and alleged by the Apostles for a confirmation of the truth of his coming: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 26.  but if the last times could not be known but by his coming, how should his coming be known by them? so also the Holy Ghost in my Text mentions these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an argument or sign of the Apostasy to fall out therein, or for a note or mark of time wherein we should look for it, and therefore as forewarned beware of being carried away in that defection; but if these times cannot be known nor described any other way than by the defection to fall out in them, we should be never a whit the nearer, and this mark of time which the Holy Ghost gives us would stand us in no stead at all. Let us therefore now take this as a truth to be supposed, that the times are set out unto us to be as marks to inform us when that should come to pass which was to fall out in them, and not the things which were to befall, intended for signs to know the times by; and therefore we are not to doubt but that the Holy Ghost hath somewhere else, by some other marks and grounds of computation, made known unto us when to reckon both the last times, wherein was foretold that Christ should be anointed, and these latter times of them wherein the Christian Apostasy should be revealed, that so we might have a sure belief in the one, and a certain and sufficient mark when to beware of the other.  
The profanation of the legal Sanctuary, and trampling down the holy people by Antiochus Epiphanes was marked out in daniel's prophesy by the like circumstance and determination of time, as is this Apostasy here in our Apostles prediction, Dan. 8.23. In the latter time, or, in the latter end of the kingdom of Graecia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a King of a fierce countenance shall stand up, viz. he who should magnify himself against the Prince of the host of heaven, and take away the daily sacrifice, etc. as it is in the vision which was foreshowed of him ver. 10.11. where it would be preposterous to think, that this latter time or end of the greeks kingdom could not be defined otherwise than by the event to fall out therein, and not rather conceive that this determination of time, being such as might otherwise well enough be known, was therefore intended for a character to observe the event by. For when was this latter end of the greeks kingdom to be taken notice of, but then when they should see that kingdom begin to be given to another people? when the fourth kingdom, the Roman state, should once begin to encroach upon the third, especially when they should see the head Province thereof Greece itself to come under their obedience: when they should see this, than were they to prepare themselves for the abomination of desolation that was now at the door. And surely the event was most punctual; for this Roman encroachment, having been for 28 years together attempting manifestly and advancing, was at length accomplished, when Aemilius the Consul having quite vanquished Perseus the King of Macedon, all Greece came under the Roman obedience, 166 years afore the birth of Christ; which no sooner was come to pass, but the very self same year, within less than three months after, Antiochus sets up the abomination of desolation in the Temple of Jerusalem. Why should we not then believe that the Holy Ghost intendeth here to give us as sure a watchword, when to beware of the man of sin, by this circumstance of latter times here in my text, as we see he gave the Jews to look for the persecution and profanation by Antiochus.  
Therefore without any more preambles, I come now directly to resolve what was before propounded, viz. what is meant by last times in general, whence and how we are to reckon them; and then in the second place what are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text, which must be, as I said before, a latter part of that general.  
For the true account therefore of times in Scripture, we must have recourse to that SACRED CALENDAR and GREAT ALMANAC of PROPHECY, the four kingdoms of Daniel, which are a prophetical chronology of times measured by the succession of four principal kingdoms, from the beginning of the captivity of Israel, until the mystery of God should be finished; a course of time during which the Church and Nation of the Jews, together with those whom by occasion of their unbelief in Christ, God should surrogate in their rooms, was to remain under the bondage of the Gentiles, and oppression of Gentilism; but these times once finished, all the kingdoms of this world should become the kingdom of our Lord and his Christ. And to this great Calendar of times, together with that other but lesser Calendar of 70 weeks, all mention of times in Scripture seems to have reference. Now these four kingdoms, according to the truth infallibly to be demonstrated if need were, and agreeable both to the ancient opinion of the Jewish 
a Vide Targ. Habac. 3.17.  Church whom they most concerned, and to the most ancient and universal 
b Vide Cyril. Hierosol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●●. p. 337. & Hieron. locum infra ci●atum.  opinions of Christians derived from the times of the Apostles (until now of late time some have questioned it) are, 1 The Babylonian. 2 That of the Medes and Persians. 3 The greeks. 4 The Roman. In which quaternary of kingdoms, as the Roman, being the last of the four, is the last kingdom, so are the times thereof these last times we seek for, during which times saith Daniel, cap. 2. v. 44. The God of heaven shall set up a kingdom which shall never be destroyed, nor left unto another people, but it shall break in pieces, and consume all these kingdoms, and it shall stand for ever: which is figured by a stone hewn out of the mountain without hands, before the times of the Image were yet spent: which stone at length smote the Image upon his feet of Iron and Clay, and so utterly destroyed it; that done, the stone that smote the Image upon the feet became a great mountain, and filled the whole earth: the meaning of all which is, that in the last times, or under the times of the last kingdom, (the Roman) should the kingdom of Christ appear in the world, as we see it hath done; and this is that which the Apostle saith Heb. 1.2. God in these last days, or last times, hath spoken to us by his Son: and Saint Peter 1 Ep. 1.20. that he was fore-ordained before the foundation of the world, but was manifested in these last times. This is that fullness of time whereof the Apostle speaks Gal. 4.4. When the fullness of time was come, God sent forth his Son made of a woman: and Ephes. 7.10. Having made known to us the mystery of his will, that in the dispensation of the fullness of times, he might gather together in one all things in Christ.  

Add here that of Christ himself, Mar. 1 15. The time is fulfilled, and i e kingdom of God is at ●and Hue quoque p●r●inet illu●, 1 Tim. 2.6: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Agreeable unto all which is that Heb. 9.26. Christ hath once appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of times, or ages, to put away sin by the sacrifice of himself: where these last times, fullness of time, and conclusion of ages, are nothing else but the times of the fourth kingdom, whose times are the last period of daniel's four; the fullness of prophetical chronology, and conclusion of the sacred Calendar: during these times, Christ was looked for, and accordingly came, and reigned; whose kingdom shall at length abolish the brittle remainder of the Roman state, according to the other part of the prophecy, when the fullness of the Gentiles shall come in, and our Lord subdue all his enemies under his feet, and at the last death itself.  
Having thus found what times are termed the last times in general, let us now see if we can discover which are the latter times of these last times, or the last times in special, which are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text: which will not be hard to do; for if the last times in general are all the times of the fourth kingdom, then must our latter times as a part thereof needs be the latter times of that kingdom. Let us therefore again to our prophetical Calendar, and survey daniel's description of the fourth or Roman kingdom as it is cap. 7. from ver. 29. where we shall find the latter times thereof to be that period of a time, times, and half a time, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  during which that prodigious Horn with eyes like a man, and mouth speaking great things, should make war with the Saints, prevail against them, and wear them out, and think to change times and laws, until the judgement should sit, and his dominions be taken away; and in him that long-lived Beast finally be destroyed, and his body given to the burning flame, v. 11. for this Hornish sovereignty is the last Scene of that long Tragedy, and the conclusion of the fourth beast, and therefore the times thereof are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the Spirit speaks expressly, that in them there should be an Apostasy from the Christian faith.  
Concerning these times thus found, we will now further inquire, 1 What durance they may be of. 2 When they take beginning, and by what mark their beginning may be known. For the first, we will make no question but these are the self same times whereof Saint John speaks, telling us the Church should be in the wilderness a Time, Times, and half a Time; the same with those two and forty months wherein John's restored beast should domineer, and play the selfsame reax which daniel's hornish tyrant doth; the same time with those two and forty months during which the Church is trodden down of the Gentiles: lastly, the same times with 1260. days, during which the witnesses of Christ prophesied in sackcloth, for a time, times, and half a time; or a year, two years, and half, are 42 months, and 42 months make 1260. days: if therefore we can find the beginning and continuance of any of these, we have found the beginning and continuance of them all. For the duration and length of them, they must imply some definitive times, because the Scripture follows that use of speech, and useth no number indefinitely, but those which the use of speech had made such, as 1.10.1000. but mixed and compound numbers, as these are, 3 ½. 42.1260. are neither in the Hebrew, nor I think in any other language used indefinitely.  
Our adversaries would have them literally understood for three single years and a half, as though it were an History, and not a Prophecy: but besides the use of prophecy to reckon days for years, I think it would trouble any man to conceive how so many things as should be performed in this time, should be done in three single years and a half. 1 Ten kingdoms founded at the same time with the Beast. 2 Peoples, and multitudes of nations and tongues to serve and obey him. 3 To make war with the Saints and overcome them. 4 To cause all that dwell upon the earth to worship him. 5 Babylon to ride the Beast so long, that all nations shall drink of the wine of her fornication, the Kings of the earth commit fornication with her, yea the Merchants and all those that had ships in the sea, to grow rich by trading with her. Me thinks all this should ask much more than three years' works, or four either. To which I add moreover, that that state of government, sovereignty or signory, or what you will, of the Beast, under which the whore should ride him, followeth immediately upon a former, which in comparison is said to last but a short space, Rev. 17.20. But if the Antichristian state should continue but three years and a half literally taken, how short must the time of that foregoing King or sovereignty be which should occasion the Holy Ghost to insert so singular a note of the difference thereof from that which followed, that it should continue but a short space: doth not this imply, that the next state wherein the whore should ride the beast, was to continue a long space: therefore 3 years & a half historically taken, cannot be the time of the Church's Apostasy, and the Antichristian sovereignty of Rome: and if it cannot be taken historically, it must be taken prophetically, every day for a year, & so 1260 days counted so many years, shows the extent of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 1260 years.  
Now for the second thing proposed, the beginning of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Saint John tells us in the Revelation, that his blasphemous Beast of 42 month's continuance should succeed upon the mortal wound of the Caesarian or Imperial sovereignty of Rome: And Apoc. 17. the Idolatrous Beast which carries the great Whore upon his back, should have a plurality of Kings start up at the same time with him, who should agree to submit their power and kingdom unto this whore-ridden Beast; and would not he also in the same chapter have us take notice, that the Antichristian state of the Beast which was to come, should be next to that of the Caesars which then reigned? for the Angel there tells him, that that state of the beast, wherein the Whore should ride him, which was then not in being, but should afterward ascend out of the bottomless pit, and go into perdition; that this state or head of the beast should succeed so immediately upon the sixth state or head, viz. the Caesarian then reigning, that howsoever in some respects it might be called an eighth, yet should in very deed be but the seventh; for how could it be otherwise, when the Beast in the vision hath but seven heads and no more? vide ver. 8.10.11. Agreeable to this is Saint Paul's Epocha, 2 Thes. 2.7. who tells us, that as soon as the Imperial sovereignty of Rome, which then hindered, should be taken out of the way, than should that wicked one be revealed: 
* Tertul. de resurrect. c. 24. Ambros. comment▪ in hunc locum. Hieron. q 11. add Algasiam. & prasat. in l. 8. comment. in ●zek. Chryso●l. comment. in hunc locum. Aug. lib. 19 c. 20 de Civit. Dei, sed non tam asseverantèr ut caeteri Cyrillus Hierosol●m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thus the Fathers generally expound it. Hence was that custom in the Church, in the most ancient times of it, to pray in their Lyturgy for the lasting of the Roman Empire, that so Antichrist might be long acomming, Tertul. apol. cap. 32. & 39 Ad Scap. c. 2. Upon this ground Saint Jerome, when ho heard of the taking of Rome by Alaricus the Goth, presently expected the coming of Antichrist, Ad Ageruchiam de Monogamia; Qui tenebat (saith he) de medio sit, & non intelligimus Antichristum appropinquare. Idem praefat. l. 8. Comment. in Ezec. Pascitur animus, & obliviscitur saeculi calamitatum, quòd in extremo fine jam positum congemiseit, & parturit, donec qui tenet de medio fiat, & pedes statuae quondam ferrei fragilitate digitorum fictilium conterantur: Cadit mundus, & Cervix erect a non flectitur, etc. Thus he. Postquam clarissimum terrarum omnium Lumen extinctum est, imo Romani Imperii truncatum caput, & in una urbe totus orbis interiit, as he elsewhere deplores that woeful calamity, Praef. l. 1. Comment. in Ezek. Answerable to that which Saint John told us; daniel's Calendar also informs us, that the hornish Tyrant who was to act the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should then begin to appear, when ten kings should arise in the fourth kingdom, for the ten horns which at last he espied upon the Beasts head, and observed a little horn with eyes & a mouth to spring up amongst them, & displant three of them, v. 8. the Angel v. 24. expounds to be ten kings which should arise out of that kingdom, and another, to wit Antichrist, should arise 
* Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  behind them, so it should be translated as the 70 doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which should be divers from the first; (that is, a King of another nature) and should bring down or humble three Kings, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Vulg. humiliabit. LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenaeus, deminorabit, vol, (ut in alio exemplari) dehonorabit. Va●ab. opprimet. junius, deprimet.  and play those reax which follow in the Text. Thus the Fathers universally and from the utmost antiquity expound this Scripture: Justin. Mart. Dialog. cum Tryphone takes it for granted that this horn is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ qui iniqua in nos Christianos andebit. Irenaeus scholar to Policarp, l. 5. c. 21. aliis 25. saith, Daniel novissimi regni finem respiciens, id est, novissimos decem reges, in quo divideretur regnum illorum, super quos filius perditionis veniet, cornua dic●● dec●m ●asei bestiae, etc. Yea a little after he tells us, that Saint John in his ten Kings which should re-receive their kingdoms at one hour with the Beast, expounds this of Daniel, Manifestius adhuc d● novissimo tempore & de his qui sunt in eo decem regibus, in quos divid●tur quod nunc regna● imperium; significavit Johannes Domini discipulus in Apocalypsi edisserens quae fuerint decem cornua qu● à Daniele visa sunt, etc. Nay Saint Jerome in his Comment upon this seventh chapter of Daniel will give us to understand, that all the Ecclesiastical Writers delivered this to be the true exposition; for having there confuted Porphyry, who to derogate from the divinity of this prophecy would have it meant of Antiochus Epiphanes, and therefore written when the event was passed: he concludeth thus, Ergo dicamus quod omnes Scriptores Ecclesiastici tradiderunt: in consummatione mundi, quando regnum destru●ndum est Romanorum, decem futuros reges, qui orbem Romanum inter se dividant, & undecimum surrecturum esse Regem parvulum, qui tres reges de decem regibus superaturus sit, in quo totus Satanas habitaturus sit corporaliter. Who these three Kings were which this horn displanted to make himself elbowroom, you shall hear more anon: but I will not conceal what I have heard of another exposition, which fits our turn for the beginning of the Apostasy no less than that of the Fathers; namely, that by ten kingdoms may be meant the full plurality of the Roman Provinces, so much whereof as three is of ten should have the Imperial power rooted out of them, and fall under the Dominion of the Antichristian Horn, who should act the sovereignty of the latter times, or the last sovereignty of that kingdom. Now it is most true that the Pope's Patriarchdome in the West holds just that scantling of the ancient Territory of the Roman Empire, which a man may judge by his eyes, or compasses in a Map: and yet I prefer the other exposition before it.  
To come up to an issue: It is apparent by all that hath been said, that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with that wicked sovereignty which should domineer in them, was to take beginning from the wound, the fall, the ruin, the rending in pieces, or rooting up of the Imperial sovereignty of the City of Rome, when that City should cease to be the Lap of that sovereignty which the Caesar's once held over the Nations; and many new upstart Kings should appear in the place and Territory of that once one Empire; then should the Apostasy be seen, and the latter times with that wicked one make their entrance. Now in what age this fell out I think no man can be ignorant, who hath but a little skill in History.  
But you will say, The Imperial sovereignty of old Rome fell not all at once, but had divers steps and degrees of ruin, so that the doubt will be notwithstanding, from which of these steps of the fall thereof these latter times must be reckoned?  
I answer, From any of them. For as the Imperial sovereignty fell by degrees, so the Apostasy under the lattermost sovereignty grew up also by degrees; and for every degree which the ruinous Empire decayed, was the rising son of perdition a degree advanced. Secondly, all the main and evident degrees of the Empire's ruin fell in the compass of an age, and the knowledge and observation of that age only, within which the times of this fall were comprehended, was sufficient both to warn them which then lived, that that which was to come, was then a coming, and to inform us who now live, that it is already come.  
Now which were these main and evident degrees of the Empires falling, and at what time, I will tell you as soon as I have removed an usual mistake in this business, which is to reckon the time of the Empire's ruin, and so likewise the Apostasy attending, only from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full height thereof; but this is too much against reason, and not agreeable to the course we otherwise use in the like: for as when we reckon the age of a man, we reckon not from the time since he came to man's estate, but from his birth; so should we do here for the times of the man of sin: I say not, we should begin to count his age from his conception, for that we use not in other things; but from the time he was first editus in lucem, when he first began to appear in the world: and so likewise the fall of the Empire and the Apostasy, not from the time they were consummate, but from the time they first evidently appeared; as therefore I hold their opinion the best and most agreeable to truth, who begin the 70 years of the Jewish captivity in Babylon, not from the consummation thereof under Zedekiah, when the City and Temple were utterly razed, for that is impossible, there being not 
* As infallibly appears in that long wanting Mathematical Canon of Ptol●my, now of l●te brought to light out of one of our Libraries.  60 years in all between the nineteenth of Nabuchadnezzar, and the last of Cyrus; but from the beginning thereof under Jehojakim, eighteen years before, or at the most but from Jehojakim. So are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Roman state to begin when the Empire first began to fall, and not when it was utterly rooted up. Take for another example, that computation of the time allotted to the calamity of the Jews under Antiochus, which I the rather allege, because he is commonly counted for a type of Antichrist: the beginning of that 2300 evenings and mornings, or six years, or somewhat more than a quarter, which that calamity was to continue, from the beginning thereof, until the Temple should again be cleansed, Dan. 8.13, 14. was not to be reckoned from the height thereof, when the daily sacrifice should be taken away (for thence it is but three years, 1 Mac. 1.54. etc. with c. 4.52.) but from the beginning of the transgression which occasioned this desolation, and is described 1 Mac. 1.11 etc. so likewise the end of the kingdom of the greeks, wherein this calamity was to happen, is not to be counted only then when Aemilius the Consul had quite finished the conquest of Macedon (for this points out only the height of that calamity) but from the beginning of the last fatal 
Bellum. Macedo icum secu●dum.  war which put an end to that kingdom; which was about some three years and an half before, and jumps with the beginning of the transgression of desolation, as the finishing of the conquest doth with the taking away of the daily sacrifice.  
But leaving this, let us return again and see which were these main and evident degrees of the Empire's downfall, and when they befell; which I suppose may not unfitly be sampled by those of the Babylonish captivity. As therefore the Babylonish captivity had three steps or degrees, the first in the days of Jehojakim, when Daniel went captive; the second under Jehoiachim, or Jechonias, when Ezechiel went captive; the last under Zedekiah, when the Temple and City were wholly razed and consumed: so (omitting the Political change under Constantine) the chief and principal moments of the ruin of the Empire by the sword (and by the sword the Beast had his deadly wound, Apoc. 13.14.) may fitly be reduced unto three.  
1 The first was presently after the death of Julian, the last of heathen Emperors, about the year 365. ominously marked with that universal, stupendious, and never but then sampled earthquake, 
a Ammian. Marcel. lib 26. c. 31. Horrendi tremores per omnem orbis ambitum grassati sunt subitò, quales nec fabulae nec veridi ae nob●s antiquitates exp●nunt, etc. Hieron. in vita Hilarionis.  whereby the waters of the Sea were rolled out of their channels, and left ships hanging upon the tops of houses. From this time forwards all the nations on every side seem as it were with one consent to have conspired the ruin of the Empire. 
b H●c tempore velut per universum Orbem Romanum canentibus buccinis, excitae gent●s saevis●imae, ●●mites sibi proximos persuliabant, Gallias, Rhetiasque, simul Alemanni po●ulabantur; Sarmatae, Pannonias, & Quadi, Picti, saxons, & Scoti, & Attacotti Britannos, aerumnis vexavere continuis: Thracias deripiebant praedatorii Globi Gotthoru●, etc. Ammian. ibid. cap. 10.  Now that terrible and fatal storm of the nations of the North, Almains, Sarmatians, Quades, Picts, Scots, and Saxons, especially the Goths, began to break in upon it almost without intermission, harrying, burning, wasting, destroying the most part of the Provinces thereof almost for 
c Hieron. epist. 3. Ante annum 400. viginti & co amplius anni sunt quòd inter Constantinopolin & Alps julias' quotidiè Romarus sanguis effunditur. Scythiam, Thrac●am, Macedoniam, Daciam, Dardaniam, Thessalonicam, Achaiam, Epiro●, Dalmatiam, cunctasque Pannonias, Gothus, Sarmata, Quadus, Alanus, Hunni, Vandali, Marcomanni vastant, rapiunt, Romanus orbis ruit▪ Quid pu●as nunc animi habere Corinthios, Athenienses, Lacedaemonios', Arcadas, cunctamque Graeciam, quibus imperant Barbari?  45 years together. And to mend that matter, the Goths son after their coming were admitted as Inhabitants, and dispersed as free Denizens into the bowels and heart of the Empire, advanced to be Commanders, and bore the greatest sway in their Armies. 
d Synesius Orat. ad Arcadium August. Quomodo enim ferre possumus partes vir●les, in nostra Republica, alienorum & externorum esse, & fortissimum Imperium concedere aliis bellicae gloriae principatum? neque enim dubitandum est sore, ut illi aliquando armis instructi hominum urbanorum se Dominos esse velint. Quod priusquam eveniat, revo●and● sunt nobis Romanorum anim●, & ita assuefaciendi, ut ipsi suo Marte vincere & possint & velint▪ ne● omnino societatem cum Barbaris incant, sed eos omnes despiciant, omnique loco funditùs pell●nt. Primùm igitur Magistratu ejiciantur, & procul à Curiae honoribus arceantur, quibus per suminum dedecus ea obvenerunt, quae diu apud Romanos habita sunt, & reipsa fuerunt apud eos honestissima: Nam & Deam Themidem, quae Senatui, & Bellon●m, quae Exercit●i praesidet, obvelare se arbi●ror, cum cernant hominem penulâ scorteâ indutum ducem esse chlamydatorium, & villosam penulam exuentem, togam sumere, & de summa rerum cum Romano Magistratu consulere, propè ipsum consulem sedentem, longè post eum sedentibus iis, quibus honos ille jure optimo debebatur. Paulo post. Apud nos Exercitus magni sunt, nostrisque servis Scythis sanguinae conjuncti, qui nescio quo infoelici fato in Romanum Imperium irruerunt, illi suos duces habent magnae authoritatis viros non solùm apud eos ipsos, sed etiam apud nos, quod malum nostra dedit socordia nobis. Paulo post de Theodosio. Ille supplicantes (scil. Gothos) erexit, & belli socios ascivit, & civitate donavit, & omnium bonorum par●icipes fecit, & partem Romani agri iis attribuit; At ●lli quod pater tuus mit●m se iis praebuit, nos in hun● usque diem derident, sed id prius fecerat Valens, Anno 374.— (Vide Socratem lib. 4. cap. 27.)— De quo sic Paulus Diaconus Histor. Miscell. lib. 12. cap. 14. Hunnos, Gothi, transito Danubio, fugientes, à Valente sine ulla faederis pactione suscepti sunt, ●ribuens eis terras Thraciarum ad habitandum, arbitratus praepar● u●solatium ab eis habere contra omnes barbaros; hâc pro re Milites de coe●ero negligebat, & eos qui dudum contra hosts ●laboraverant, Imperator despiciebat, etc.— Hoc ergo ●uit initium, ut in illo tempore Romana Re●publica calamitatibus subdere●ur. Barb●ri nam●ue c●m Thracias tenuissent, licenter Romanorun va●tabant pro●inc●●s, etc.  By which fatal error the Empire received her bane, and the Romans were no longer masters of their own strength, which they quickly and often repent; but even that cost them dear, when they had indeed eyes to see it, but never ability to amend it. This was the first degree of the Empire's ruin.  
2 The second was about the year 410, when Alaricus the Goth sacked Rome itself, the Lady of the world, when, as Saint Jerome saith, Capiebatur urbs quae totum cepit orbem, imo fame periit antequam gladio, & vix pauci qui caperentur inventi sunt. And from th●s very year the plurality of Kings foretold of, began to come upon the stage; five or six new kingdoms presently appeared within the Territories of the Empire, of the Goths, of the Burgundians, and though somewhat later, of the Franks in Gallia, of the Suevians and Alans, and of the Vandals in Spain, and, as Sigonius thinks, of the Huns in Pannonia: certainly they could not be much later than this very year. But this number of Kings we will leave till they be better increased, as continually they did. And thus you see the second degree of the ruin of the Empire.  
3 The third was about the year 455, presently upon the death of the third Valentinian, the last (as Sleidan well observed) of the Emperors of the West, and consequently of the ancient Rome; then when Gensericus the Vandal took the City now the second time, fired it, and spoilt it of all the goodly and glorious ornaments which Alaricus had spared, amongst which were the golden and silver vessels of the Temple of Jerusalem, 
* Paulus Diaconus His. Misc. prout ex c●dice Palatino edidit janus Gruterus. Quatuordecim interim dies securâ & liberâ direptione omnibus opibus suis & miraculis Roma vacua●● est. In quibus erant Ecclesiastica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tota ex auro & lapidibus pretiosis ornata, & vasa Hebrai●a quae Titus V●spasiani filius post captivitatem Hierosolymitarum Romam detulerat; multaque millia captivorum.— Cum Regina Eudoxia quae Gensericum ad hoc sacinus invitaverat, duabusque ejus filiabus, Carthaginem abducta sunt.  brought thither by Titus: All which, with an innumerable multitude of Roman captives, he carried away with him. Now was the prediction which Varro reports that Vect●us Valens the Augur made of 12 Praetors to Romulus the founder, that his city should continue 12 hundred years, fulfilled, and those years newly expired; and, which is more to be heeded, now was the plurality of Kings lately risen in the ancient Territory of the Empire, as Daniel and Saint john had prophesied, increased unto the full number of ten, which, together with the Provinces wherein they were seated, and the names of the Kings which reigned the next year after the City was taken, are these which follow.  

ANNO DOMINI 456.  Kingdoms of the Provinces. Names of the Kings reigning. Somewhat of their changes. 1 Britan's. In Britain. Vortimer.  2 Saxons. Hengist.  3 Franks. In Gallia. Childericke. An. 526. this kingdom was subdued by the Franks, but to fill up the number, that of the Ostrogoths became two by the coming of the Longobards into Pannonia the same time. 4 Burgundians. Gundericke. 5 Wisigothes. In the South of Gallia between the Rhine, Loyr and the Sea, and part of Spain. Theodorick. 6 Swevians and Alanes. Spain in Gallicia and Portugal. Riciarius.  7 Vandals. In Africa, but first in Spain. Gensericus.  8 Almains. Germany in Rhetia between the Rhine, etc. Sumanus. This kingdom became one with a part of the kingdom of the Herules, 475. during their short reign in Italy. 9 Ostrogothes. In Pannonia, where they subdued the Huns, and not long after propagated their kingdom into Italy. Theodemir. The Longobards succeeded the Ostrogoths first in Pannonia, upon the death of Theodorick of Ve●ona An. 526. Then in Italy, called in by Narses discontented, soon after he had destroyed the kingdom of the Goths. 10 Greeks. In the residue of the Empire. Marcianus. Ancient Rome's Empire finished, that of the Greeks is but on● of t●e kingdoms whereinto 〈◊〉 was divide●▪  
Thus was the Empire divided and shared An. 456. the year after Rome was sacked by Gensericus, and the offspring of these Nations through many alterations (partly by the inconstancy of humane things, unions and dis-unions, partly by the further enlargement of the Christian faith) are the body of the most of the Kingdoms and States of Christendom at this day. Three of these Kings, saith Daniel, should the Antichristian horn depress and displant, to advance himself, which three are those whose dominions extended into Italy, and so stood in his light.  
1 That of the greeks, whose Emperor, Leo Isaurus, for the quarrel of Images, he excommunicated, and revolted his subjects of Italy from their allegiance,  
2 That of the Longobards, successors of the Ostrogoths, whose kingdom he caused, by the aid of the Franks, to be wholly ruinated, thereby to get the Exarchate of Ravenna (which since their revolt from the greeks they were seized on) for a Patrimony to Saint Peter.  
3 The last was the kingdom of the Franks itself, continued in the Empire of Germany, whose Emperors from the day of Henry the fourth he excommunicated, deposed and trampled under his feet, and never suffered them to live in rest, till he made them not only quit their interest in election of Popes, and investiture of Bishops, but that remainder of jurisdiction in Italy, wherewith, together with the dignity of the Roman name, he had once enfeoffed their Predecessors,  
These are the Kings, by displanting, or, as the Vulgar hath it, by humbling of whom the Pope by degrees got elbowroom, and advanced himself to the height of temporal Majesty, and absolute greatness, which made him so terrible in the world.  
This third blow therefore I suppose is to be counted the last of the ruin of the Roman Empire, the Imperial power of ancient Rome (until the Pope some 345 years after revived the name) henceforth ceasing; for as for those who yet for some twenty years after our date scuffled for that name, one of them deposing another, they were indeed but shadows of Caesar's, and as it were struggle with the pangs of death, until with Augustulus it gave up the ghost: yea it is to be observed, that two of them, Avitus (the very next) and Glycerius, being deposed from the Empire, were made Bishops, the one of Placentia or Piacenza, the other of 
* S●lona ●orna●des, quem vide c●m Paulo Dia●ono.  Portus, as a sign perhaps that the Emperor of Rome henceforth should be a Bishop, and a Bishop the Emperor.  
To conclude therefore with the application of our Apostles prediction, whether the Christian Apostasy in worshipping new Daemon-gods began not with the first of these degrees, notably increased with the second, and was established by the last, I leave you to judge, when you shall have surveyed the monuments and records of those times.  
It is commonly and truly affirmed by our Ecclesiastical 
* Vide Can. 9 Council La●dicen. 3 a. ●64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Antiquaries▪ that before the year 360, there is no word to be found of the invocation of Saints glorified, or worshipping their Relics, to which I add, no not of any miracles done by them; but presently after that year, when our first date of the Empire's ruin began, search and you shall find: I spare to name the Authors, not willing to discover the nakedness of the Fathers; but whoso reads them, will admire to see so truly verified what the Spirit foretold should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the latter times▪ And to make an end, if any shall think this speculation of times to be a needless curiosity, I desire him to remember how our Saviour reproved the Jews for neglect hereof, Mat. 16.3. O ye Hypocrites, ye can discern the face of the skies, but can ye not discern the signs of the times? or as Saint Luke 12.56. How is it that ye do not discern this time? they through neglecting the signs of the times, when Christ came, received him not: how many through ignorance of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the Apostasy hath appeared, eschewed it not?  
From which of these three beginnings of the Apostatical times, or whether from some other moment within or between them the Almighty will reckon that his computation of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which ended, will finish the days of the man of sin, I curiously inquire not, but leave unto him who is Lord of times and seasons: nor do I think that the Jews themselves could certainly tell from which of their three captivities to begin that reckoning of 70 years, whose end should bring their return from Babylon, until the event assured them thereof.   

AN APPENDIX.  
I Should now presently come to speak of the fourth particular which I observed in the verse, but because in this discourse of times, besides the great Calendar of times which I so much spoke of, there was some mention of a lesser Calendar, viz. of daniel's 70 weeks, give me leave to note some places of Scripture which I suppose to have reference thereto, for the better clearing not only of our former discourse, but of some scruples that might trouble our minds, when mention is made of an end then supposed near, though the world hath lasted so many hundred years, and no end thereof is yet come.  
Know therefore, that these 70 weeks are a little provincial Calendar, containing the time that the legal worship and Jewish state was to continue from the re-building of the Sanctuary under Darius Nothus, until the final destruction thereof, when the Calendar shall expire, within the space whereof their Commonwealth and City should be restored, and 62 weeks after that, the Messias be slain for sin, and at the end of the whole 70 their City and Temple again destroyed, and their Commonwealth utterly dissolved. To these weeks therefore, whose computation so especially concerns the Jews, is reference made in those Epistles which are written to the Christian Churches of that Nation, whether being in jewry, or abroad dispersed, in Pontus, Galatia, Cappadocia, Asia, Bythinia. Such is S. Paul's Epistle to the Hebrews, both Saint Peter to the Dispersion, the Epistle of Saint james to the twelve Tribes, and likewise the first Epistle of Saint john, which though the salutation expresseth not as in the former, yet may appear both because Peter, james, and john, were all three Apostles of the circumcision, and from that passage cap. 2.2. Christ jesus is the propitiation for our sins, and not for ours only, but for the sins of the whole world; that is, not for the sins of us only who are Jew's, but for the sins of the Gentiles also. And doth not the name of general or catholical Epistle given unto this, as well as those of Saint james and Peter, imply thus much? for it cannot be thus called, as written to all Christians indefinitely, and generally, since the contrary plainly appears in the former; but because this as well as the rest was written to those of the circumcision, who were not a people confined to any one City or Region, but dispersed through every Nation, as we read in the Acts, cap. 2.5. etc. that at the Feast of Pentecost, when the Holy Ghost came down upon the Apostles, there were sojourning at jerusalem jews, devout men, out of every nation under heaven; Parthians, Medes, Elamites, and the dwellers of Mesopotamia, judaea, and Cappadocia, Pontus, and Asia, and strangers of Rome, Jews and Proselytes (Jews by race, and Jews by religion) etc. for we must not mistake those there numbered to be Gentiles, but Israelites; both of the ten Tribes captivated by Shalmaneser, and the other two; some of whom never returned from Babylon, but lived still in Mesopotamia: but of these who returned, great multitudes were dispersed afterwards in Egypt, Lybia, and many other Provinces before the time of our Saviour's appearing in the flesh. So that the Apostles of the Circumcision had their Province for largeness not much inferior to that of the Gentiles.  
But I come to note the places I spoke of: and first out of the forenamed Epistle of Saint John, where from that prediction of our Saviour in the Gospel, that the arising of the false Prophets should be one of the near signs of the nigh approaching end of the Jewish state: the Apostle thus refers to it cap. 2. ver. 18. Little children this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last hour: and as you have heard that Antichrist shall come, even now there are many Antichrists, whereby we know that it is the last time: here by the last time I suppose no other thing to be meant but the near expiring of daniel's 70 weeks, and with it the approaching end of the Jewish Commonwealth: and why might not this Epistle be written in the last week, at the beginning whereof Jesus Ananiae began that woeful cry, Woe unto Jerusalem, and the Temple, Joseph. l. 7. belli Judaici. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many Antichrists, 
Cyril. Hieros'. Catech. 6. expounds his of John to mean Simon Magiss.  are meant no other but false Prophets, Counter-prophets to the great Prophet, pretending an unction and commission from heaven (as he had) to teach the world some new revelation and doctrine: for the name Christ implies the unction of prophecies, as well as the unction of a kingdom, and accordingly the name Antichrist: and therefore the Syriack here turns it, false Christ's, that is, such as should falsely pretend some extraordinary unction of prophecy like unto him. And the coming of such as these, our Saviour in Saint Matthews Gospel, a Gospel for the Hebrews, makes one of the last signs ushering the destruction of Jerusalem; and if the harmony of this prophecy in the three Evangelists be well considered, there was no more to come but the compassing of Jerusalem with armies. Well therefore might Saint John, when he saw so many Antiprophets spring up, say, Hereby we know that it is the last time.  
Again, b●cause the desolation of the Jewish state and Temple would be a great confirmation to Christian faith, therefore the believing Jews, whom nothing could so much stagger as the standing glory of that Temple and Religion, are encouraged by the nearness of that time of expectation, when so great a confirmation of their faith of their Messias already come should appear. Heb. 10.23.25. Let us hold fast the profession of our faith without wavering, and so much the more as you see the day approaching; namely, that day when you shall be sufficiently confirmed: so I take the 35. and 37. verses of the same Chapter, Cast not away your confidence which hath great recompense of reward, for ye have need of patience. For yet a little while, he that shall come, will come, and will not tarry. What (he) is this, but even he of whom Daniel says, The people of the Prince that shall come, shall destroy the City and the Sanctuary, Dan. 9.26. For even as the destruction of Papal Rome would be a great confirmation of the reformed Christian, who hath forsaken the Communion of that Religion, the continuance and supposed stability of the glory thereof being that wherewith their Proctors endeavour most to shake and stagger us: so was the destruction of the Jewish state and Temple to be unto those Jews, who had withdrawn themselves from that body and Religion whereof they had once been, to embrace the new faith of the Messiah, preached by the Apostles. For if at the end of the 70 weeks approaching, the legal Sanctuary were razed, and the Jewish state dissolved, then would it be apparent indeed, that the Messiah was already come and slain for sin; because this was infallibly to come to pass within the compass, and before the expiration of those 70 weeks, or 490 years allotted for the last continuance of that City and Sanctuary, when it should be restored after the captivity of Babylon.  
Not without cause therefore doth Saint Peter in his second Epistle say to the Christian Jews, We have a more sure word of prophecy, whereunto you do well that you give heed as unto a light shining in a dark place, until the day dawn, and the daystar arise in your hearts: yea and besides, because Jesus also as well as Daniel had prophesied of the approaching desolation of that City and Temple, mentioning all the signs that were to usher it; if the event when time come should fall out accordingly, than must Jesus of Nazareth, who foretold the foregoing signs thereof, be approved as a true Prophet, by whom of a truth the Lord had spoken. Now for the last place I mean to allege: thus must the last of Saint James also be expounded, because the fall and shock of that state might shake the whole nation wheresoever dispersed, unless God had spared the Christians, and made them alone happy in that woeful day, or rather because Christ had foretold that one of the next forerunners thereof should be a general persecution of Christians, as it happened under Nero. Therefore the remembrance of the end of these 70 weeks so near the expiring, was a good caution to all the Christian Jews to watch and pray: to this sense therefore I take that of Peter, 1 Pet. 4.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end of all things is at hand, be ye sober therefore, and watch unto prayer; that is, the end of all your Commonwealth, legal worship, Temple, and service, is now within a few years: be ye therefore sober, and watch unto prayer, that ye may be more happy in the day of vengeance and wrath upon our Nation. Neither need we wonder that this desolation should be called the end, for our Saviour himself taught them so to speak in his prophecy concerning it, as may appear if we consider that Antithesis in Saint Luke, cap. 21.9. Ye shall hear of wars, and commotions, but the end is not by and by. Ver. 20. But when ye shall see Jerusalem encompassed with armies, then know that the desolation thereof is nigh.  
And thus much I thought to add to my former discourse of latter times, lest through ignorance thereof we might incline to that little better than blasphemous conceit which 
* An. 57 §. 189. Ann. 72. §. 26. Ann 82. §. 3.  Baronius by name, and some other of Rome's followers have taken up; viz. that the Apostles in such like passages as we have noted, were mistaken as believing that the end of the world should have been in their own time; God of purpose so ordering it, to cause in them a greater measure of zeal, and contempt of worldly things; an opinion I think not well beseeming a Christian.  
1 For, first, whatsoever we imagine, the Apostles might here conceive in their private opinions as men; yet we must know that the Holy Ghost, by whose instinct they wrote the Scriptures, is the Spirit of truth, and therefore what is there affirmed must be true, yea, though the Penman himself understood it not.  
2 Secondly, it was not possible the Apostles should expect the end of the world to be in their own time, when they knew so many things were to come to pass before it, as could not be fulfilled in a short time: As first, the desolation of Jerusalem, and that not till the 70 weeks were expired. 
Mat. 24. Mar. 13 Luke 21. Dan 9.24.  Secondly, than the Jews to be carried captives over all Nations, and Jerusalem to be trodden down of the Gentiles, until the time of the Gentiles be fulfilled, Luke 21.24. Thirdly, that in the mean time the Roman Empire must be ruined, and that which hindered taken out of the way, 2 Thes. 2.7. Fourtly, that after that was done, the man of sin should be revealed, and domineer his time in the Temple and Church of God, Ibid. Fifthly, after all this, viz. when the fullness of the Gentiles should come in, that Israel should be received again to mercy, Rom. 11.27. Sixthly, that Christ should reign in his Church on earth so long, till he had put down all rule, all authority and power, and subjected all his enemies under his feet, before he should subdue the last enemy, which is death, and surrender his kingdom into the hands of his Father, 1 Cor. 15.24, 25, etc. Heb. 2.8. Seventhly, that the time should be so long, that in the last days should come Scoffers, saying, Where is the promise of his coming, 2 Pet. 3.4. How is it possible they should imagine the day of Doom to be so near, when all these things must first come to pass, and not one of them was yet fulfilled?  
And how could the expectation of this day be made a ground of exhortation, and a motive to watchfulness, and prayer, as though it could suddenly and unawares surprise them which had so many wonderful alterations to forego it, and yet none of them come to pass. I have spoken hitherto of what was revealed to all the Apostles in general; but if we take Saint John apart from the rest, and consider what was afterward revealed to him in Patmos, we shall find in his apocalyptical vision, besides other times more obscurely intimated, an express prophecy of no less than a thousand years, which whatever it mean, cannot be a small time, and must be fulfilled in this world, and not in the world to come. Notwithstanding all this, I make no question but in the Apostles times many of the believing Gentiles, mistaking the Apostles admonition to the Jews of the end of their state approaching, thought the end of the whole world and the day of the Lord had been also near, whom therefore Paul 2 Thes. 2. beseeches to be better informed, because that day should not come until the Apostasy came first, and that man of sin were revealed.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Expressly, or, in express words.  
NOw I come to the fourth part of this prophecy, the warrant or proof thereof. The Spirit hath foretold it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in express words, in some place or other of divine Writ. The Spirit told Peter Acts 10.19. Behold three men seek thee. The Spirit said, Separate Barnabas and Saul, Acts 13.2. The Spirit forbade Saint Paul to preach in Asia. The Spirit said that the Jews should bind Saint Paul at Jerusalem, Acts 21.11. But in all these the Spirit spoke not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for these things were no where written, and therefore what it spoke, it spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only by secret Instinct or Inspiration: but that which the Spirit speaks in the written Word, that it speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verbatim, expressly. If therefore concerning this Apostasy of Christian believers, to be in these latter times, the Scripture speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then is it to be found somewhere in the Old Testament: for there alone the Spirit could be said to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or verbatim, in the Apostles time. Having therefore so good a hint given us, let us see if we can find where the Spirit speaketh of this matter so expressly.  
There are three main things in this our Apostles prediction, whereof I find the Spirit to have spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, in express words, and that in the prophecy of Daniel. 1 Of these last or latter times. 2 Of the new worship of Daemons in them. 3 Of a Prohibition of marriage to accompany them. As for the first of these, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Daniel, as you heard before, expressly names them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a time, times, and half a time; being those last times of this last kingdom, wherens the Hornish Tyrant should make war with the Saints, and prevail against them. For the second, a worship of new Daemons or Demigods with the profession of the name of Christ: you will perhaps think it strange if I should show it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but if I do, it was the Appendix of hindering or debarring marriage, mentioned in the next verse, which as a thread led me the way to the end of the eleventh chapter of Daniel, where I found it, and in a place too very suspicious, being taken I think by almost all the Ancients for a prophecy of Antichrist; yea and so expounded by the greatest part of our own, though with much variety of reading and application. But hear the words themselves in the 36, 37, 38, 39 verses of the eleventh chapter of Daniel, translated as I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verbatim, without any wresting or straining the Hebrew text: they are a description of the last or Roman Kingdom, with the several states thereof; conquering nations, persecuting Christians, false worshipping Christ.  

The words are these, Daniel cap. 11.36, 37, 38, 39 verses.  36 Then a King shall do according to his will, & shall exalt and magnify himself above every god, yea against the God of gods shall he speak marvellous things, and shall prosper until the indignation be accomplished: for the determined time shall be fulfilled. 36 Tunc faciet pro libitu suo Rex, & extollet ac magnificabit seipsum supra omnem deum, etiam contra Deum deorum loquetur stupenda, proficitque donec consummata fuerit indignatio: nam statutum perficietur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37 Then he shall not regard the gods of his Ancestors, nor shall he regard the desire of women, no nor any god: but he shall magnify himself above all. 37 Tunc ad Deos ma jorum suorum non attendet, nec ad desiderium mulierum, nec ad▪ ullum numen attendet: sed supra omne se magnificabit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38 For to [or together with] God, in his seat, he shall honour Mahuzzims: yea together with that God whom his Ancestors knew not, shall he honour them with gold, and with silver, and with precious stones, and with pleasant things. 38 Nam ad [vel juxta] Deum, Mahuzzimos', in sede ejus honorabit: scilicet ad Deum, quem non agnoverunt majores ejus, honarabit eos auro, & argento, & lapidibus pretiosis, & rebus desideratissimis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39 And he shall make the holds of the Mahuzzims withal (or jointly) to the foreign god: whom acknowledging, he shall increase with honour, and shall cause them to rule over many, and shall distribute the earth for a reward. 39 Et faciet munimenta Mauzzimorum unà deo peregrino (seu exotico): quem agnoscendo, multiplicabit honores, & dominari faciet eos in multos, terramque partietur in mercedem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
1 Now for the understanding of this Prophecy, we must take notice that the Prophet Daniel at the beginning of these verses, leaves off the Greek kingdom with Antiochus, of whom he was speaking before, and falls about the Roman: the reason being, because after Antiochus, in whose time Macedonia (whence that kingdom sprung, with all the rest of Greece) came under the Roman obedience; the third kingdom comes no more into reckoning, Daniel himself calling the time of Antiochus reign, the latter end of the Greek kingdom, cap. 8.23. and as I take it, he intimates the same in this chapter in the verses immediately foregoing: these we have now to deal withal: from thence forward therefore the Roman succeeds in the account of the Great Calendar of time.  
2 Under the name King we must understand the whole Roman State under what kind of government soever: for the Hebrews use King for kingdom, and kingdom for any Government, State or Policy in the world: for the Devil in the Gospel is said to have shown Christ all the kingdoms of the world, Monarchies, Aristocracies, Democracies, or what other kind soever.  
3 Where it is said, this King shall exalt himself above every God, nothing is thereby meant, but the generality, and the greatness of his conquests and prevailings: and the reason of that phrase or manner of speech should seem to be, because in the time of Paganism every City and Country was supposed to have their proper and peculiar gods, which were deemed as their guardians and protectors: whence in the Scripture, according to the language of that time, we may observe a threefold use of speech. First, The Nations themselves are expressed and employed under the names of their gods: The Israelites were called the people of Jehovah, so are the Moabites the people of Chemosh, Numb. 21.29. The Lord threatened, Deut. 4.28. & 28.64. Jer. 16.13▪ to scatter Israel among the nations, from one end of the earth even to another, and that there they should serve other god's day and night; gods the work of men's hands, wooed and stone, which neither they nor their fathers had known: that is, they should serve them, not Religiously but Politically, insomuch as they were to become slaves and vassals to 
So Targum, On●kel●s and jonathan both render it expressly Deut: 28.36.64. allo c. 4.28. n●cn●n Targum jonathan, jer. 16.13. 1 Sam. 26.19. that is in all the places forecited.  Idolatrous nations; even such Idolaters as neither they nor their fathers had ever heard of. For as for a religious service of Idols, the Jews were never so free as in the captivity, as we see by experience at this day: but with the service of bondage they may be said Politically to have been the vassals of Idols, as being in bondage to the servants of other gods. As a Christian taken by the Turks may in the like sense be said to come in bondage, and be a slave to Mahomet: for a slave to the servants is in a sense servant to their masters. Let it also be considered whether that of David, 1 Sam. 26.19. be not to be expounded according to this notion, They have driven me out this day from abiding in the inheritance of the Lord, saying, go serve other gods; that is, banished me into a nation of another Religion. Secondly, The exploits of the nation are said to be done by their gods, even as we by like privilege of speech ascribe unto our Kings what is done by the people under them: thus 2 Chron 28.23. the gods of Damascus are said to have smote Ahaz; he sacrificed to the gods of Damascus that smote him: and he said, Because the gods of Syria help them, therefore will I sacrifice to them, that they may help me. Jer. 51.44. it is said of the dominion of Babylon, that the nations flowed together unto Bel, and that he had swallowed up their wealth, which the Lord threatened there to bring forth again out of his mouth. Thirdly, and that most frequently of all others, What is attempted against the nation, is said to be attempted against their gods: Even as Generals bear the name not only of the exploits, but also of the disadvantages of the armies led by them: so here the gods are said to receive the affronts, defeatures, and discomfitures given to the people under their patronage. 
* 2 Sam. 7.23. God is said to have redeemed Israel from Egypt, from the nations & their gods. See Tremel. who turns it more to our purpose  Rabshakeh vaunts in his master's name, 2 Kings 28.33. Hath any of the gods of the nations delivered at all his land out of the hand of the King of Assyria? where are the gods of Hamath, and of Arphad? where are the gods of Sepharvaim? Esay 46.2. prophesieth thus of the taking of Babylon by Cyrus; Bel boweth down, Nebo stoopeth, they could not deliver the burden, but they themselves are gone into captivity. In the like strain prophesieth Jeremy, cap. 50.2. Babylon is taken, Bel is confounded, Merodach is broken in pieces, her Idols are confounded. And again, Jer. 51.44. I will punish Bel in Babylon, and I will bring out of his mouth that which he hath swallowed up, and the nations shall not flow together any more unto him: yea the wall of Babylon shall fall. The same Prophet saith of Moabs' captivity, cap. 48.7. Thou shalt be taken, and Chemosh shall go into captivity with his Priests and his Princes together. Moa● likewise in his affronts and derision of Israel is said to have magnified himself against the Lord: according to which manner of speech the success and prevailing of the Roman in the advancing his dominion, and subduing every nation under him, is here expressed by his exalting and magnifying himself above every God. This I suppose to be the ground of that manner of speech; though if any had rather, as others do, take gods here for Kings and Potentates of the earth, it will I confess come all to one purpose.  
4 By the gods of their Ancestors, whom the Roman State should at length cashier and cast off, are meant all the Pagan Deities, and heathen Gods, which were worshipped in that Empire.  
5 By desire of women, which the Roman of that time should not regard, as he was wont, is meant the desire of wiving, or desire of having women for the society of life; conjugal affection which is expressed Gen. 2.24. to be such a desire for which a man should leave father and mother and cleave to his wife, and they shall be both one flesh: and it might have been in this place, desire of wives, as well as desire of women; for there is no other word used in the Original for wives above once or twice in the whole Scripture, but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turned women. With the like use of the word desire, the Spouse in the Canticles, cap. 7.10. expresseth her well-beloved to be her husband: I am my wel-beloveds (saith she) and his desire is toward me; that is, he is my husband: for so twice before she expressed herself, cap. 2.16. My beloved is mine; and I am his. Cap. 6.3. I am my beloved's, and my beloved is mine. So Ezek. 24.16. the Lord threatening to take away ezekiel's wife, saith, Behold, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I take away from thee the desire of thine eyes; and afterward ver. 18. it followeth, and at even my wife died. Yea, the Roman language itself is not unacquainted with this speech: Cicero ad uxorem, En mea lux, meum desiderium. This desire of women and married life, the Roman should discountenance, when he shook off the gods of his Ancestors.  
6▪ By the strange and foreign God whom the Roman should at length acknowledge, is meant 
a See the oration o● Licin●us to his Soldiers, Euseb. de v●ta Constant. lib. 2. c. 5.  Christ; for though to the Jew every strange and foreign god were a false god, yet to the Gentiles, who worshipped none but Idols, the foreign god was the True: therefore the Philosophers at Athens, when Saint Paul preached Christ unto them, said, he preacheth 
b Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Altar ●e there speaks of in his defence was inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which God (saith he) I preach unto you.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a foreign god. The want of which consideration hath much obscured this Prophecy, this foreign god being still supposed to be a false god; when to those who worshipped all kinds of false gods, as the 
c Ro●a cum penè omnibus dominaretur gentibus, omnium gentium serviebat errorib●s, & magnam sibi videbatur assumpsisse Religionem, quia nullam respuebat falsitatem, Leo mag. in Ser. 1. in nat. Apo. Pet. & Paul Hic confutandi Daemonumcultus, hîc omnium sacrificio●um impietas destruenda, ubi diligentisimâ superstitione habeatur collectum quicquid usquam fuerat variis erroribus instructum. Id. ib.  Roman did, a foreign god, whom their fathers knew not, must needs be the True.  
7 Where it is said, With this foreign god he shall honour Mahuzzims: these Mahuzzim, or Mauzzims, are these Daimons we seek for, whom the Roman should worship with Christ, whom he should embrace: For Mahuzzims are Protectores dii, such as Saints and Angels are supposed to be, as I shall show by and by; where though I shall be new for the particular, yet for the general I shall agree well enough with the Fathers, who constantly thought that under this Mahuzzim was some Idol meant which Antichrist should worship, and many of our times have taken it for the Mass.  
But I must first say something of the translation of this verse, and then will come to the signification of this word Mahuzzims.  
For the first, whereas the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually neglected, and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and Mahuzzim construed together as one thing, viz. God Mahuzzim, or, as some, the God of forces; I express the Preposition Lamed, and construe God and Mahuzzim apart, as here, viz. to, or, together with God he shall honour Mahuzzims, etc. Ad, vel juxta Deum, Mahuzzimos' honorabit. For the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies the same with it, viz. addition of, or joining of things, ad, juxta, apud, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra, super, to, together, and besides with, as 
d See this use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezra 1.5. Vulg. & Angl. with Leu. 16.21. Vulg. & LXX. Num. 9.15. LXX. Ibid. cap. 33.2. LXX. cap. 32.33 LXX. Vulg. cum. Angl.  Leu. 18.18. Thou shalt not take a wife to her sister, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, together with her sister·s By this means the controversy between Junius and Graserus is taken away: for Junius, as should seem, seeing no reason why the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be neglected, and that by so doing the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was made irregularly and against use to govern a Dative case, he expresses the Preposition by Quod ad, or Quod attinet ad, (id est) as concerning. But the words God and Mahuzzim he separateth not, but turneth them as in statu constructo, viz. the god of might and of forces; understanding thereby the true and Almighty God himself. Against which Graserus excepts, first, that to render the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad, as concerning, savours of a Latinisme rather than of an Hebraisme. Secondly, that he doth as good as strike out the distinctive accent Athnach () which is a Colon; in as much as he makes the sentence being a full member to be imperfect and defective, and yet would seem to stand in awe of that smaller distinction Zakeph-katon (:) over the word Mahuzzim, which yet stands there, as 
e viz. ver. 42 of this cha. over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ver. 3. of the next chapter over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is impossible it should distinguish, and so elsewhere.  elsewhere it doth, but for a nota benè. Thirdly, that to expound god Mahuzzim to be the true God, against the consent not only of the Jews who ever take it for some Idol or other, but of the ancient Christian writers who understand by it some Idol of Antichrist, yea some, the Devil himself, and many of our own who take it for the Idol of the Mass, and some otherwise, yet for some Idol-deity. To expound this of the true and mighty God without example in Scripture Graserus thinks not tolerable; wherefore himself had rather yield the construction of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be irregular: Junius himself having admitted it in the next member of the verse, and to suppose it to be a mystical Solecism, the Spirit intending by the Anomaly or incongruity of the Syntax to signify an Anomaly or incongruity of Religion: but their inconveniences on both sides, as far as I can see, are wholly accorded by that translation we have given. Whereof let the Reader judge.  
I come now to unfold the signification of the word Mahuzzim; a word which most translations retain, the Septuagint calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Saint Jerome and the Vulgar Latin, Maozim; the Geneva and others, Mahuzzim: this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahuzzim I say is in the Plural number, the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahoz, which in the abstract signifies sometimes strength, sometimes a Fortress, or Bulwark; of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robustus fuit: but the Hebrews use Abstracts for Concretes: examples are many in the Old Testament, as justitia pro justis; captivity for captives, etc. In the New Testament, Principalities, Powers, and Dominions, for Princes, Potentates, and Dominators; so Mahoz, strength, or a Fortress, for him that strengthens or fortifies, that is a Protector, Defender, Guardian, and Helper. Wherefore the Septuagint five times in the Psalms render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahoz, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Vulgar Latin as often Protector: the places are these, Psal. 27.1. The Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the protector of my life, of whom should I be afraid? Psal. 28.8. The Lord is their strength, and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahoz Jeshuoth, the Mahoz of salvation of his anointed: 
* Some render it not of, but is his Anointed or Messiah, that is, Messiah is Mahoz jeshueth.  where the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Vulgar, Protector salvationum. Psal. 31.1. Bow down thine ear to me; deliver me speedily, be thou unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Rock Mahoz: Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Vulg. in Deum Protectorem: again verse 5. Pull me out of the net that they have laid privily for me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art my Protector; Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Vulgar, Protector. Psal. 37.39. The salvation of the righteous is from the Lord, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahuzzam, their Mahoz in the time of trouble: where the Septuagint and the Vulgar render as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Protector. How think you now, are not Saints and Angels worshipped as Mahuzzims? True Christians have with David, in the Psalm before quoted, one Mahoz, Jehovah Mahoz, that is, Christ; but Apostate Christians have their many Mahuzzims. Oh, would they worshipped only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahoz of salvations, as you heard David even now call him, Psal. 28. You may if you please compare with these places of the Psalms that in the first verse of this eleventh of Daniel, where the Angel said he stood in the first year of Darius the Mede to confirm and be a Mahoz to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate, to strengthen him; by which we may see how fitly this name may be applied to Angels and so to Saints, supposed in helping, protecting, assisting, to be like them. Thus you see the concrete sense of Mahoz for Helper, Protector, and Defender, is not new. But what if we take the word passively, force and strength, for forts and strong ones; will not then the valiant Martyrs and Champions of the faith well bear the name of Mahuzzims? and these are they whom at the first Christians worshipped only in this sort, as an honour peculiarly due unto their sufferings. Moreover, that you may not think this word and the notion thereof unproper to be given unto a Deity, observe that the true God is called a Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven times Deut. 32. which the Vulgar turns as often Deus; yea in the same place false gods are termed also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rocks, ver. 31. Their Rock, i. e. the Gentiles Rock is not as our Rock, even our enemies themselves being Judges: and ver. 37. Where are their gods (that is, Baalim) their Rock in whom they trusted? which did eat the fat of their sacrifices, etc. The like you shall find in hannah's song, and other places of Scripture. See now the parity: The True God, or Christ himself is often by David called Mahoz, why may not then False gods, or Plurality of Christ's be called Mahuzzim? Rock and Fortress are not words of so great difference.  
Thus having cleared the chiefest difficulties in the Text, and made the way smooth, let us read over the words again, and apply the interpretation unto them.  

DAN. II.  
See the notice hereòf at that time taken by the jews 1 Mac. 8 à principio adver. 13. inclusiuè.  Verse 36. Then a King shall do according to his will, and shall exalt or magnify himself above every god. 36 That is, toward the end of the reign of Antiochus Epiphanes the Roman shall prevail, and set up the Fourth Kingdom, making himself master of the kingdom of Macedon, and advancing himself from this time forward by continual conquests, shall Lord it over every King and Nation. Yea against the God of gods shall he speak marvellous things, and shall prosper, until the indignation be accomplished; for the determined time shall be fulfilled. Yea Christ the God of gods, and King of the kings of the earth, who in those times should appear in the world, the Roman shall mock, blaspheme, and crucify, and by most bloody edicts shall persecute and massacre his servants the Christians, and yet shall prosper in his Empire, until these outrageous times be ended, that is, until the days of Constantine; for the time God hath appointed must be fulfilled. Verse 37. Then he shall not regard the gods of his Ancestors, nor shall he regard the desire of women, no nor any God: but he shall magnify himself above all. 37 When that appointed time for the date of his prosperity comes to his period, and the time of his ruin and change of his dominion draws near, than this Roman state shall cashier and forsake the Idols and False gods, whom their Fathers worshipped, and shall acknowledge Christ a God whom their fathers knew not: at that time the desire of women and married life shall be discountenanced, and shall not be of that account and regard it had been; but contrary to the long continued custom of the Romans, single life shall be honoured and privileged above it; yea and soon after the Roman shall bear himself so, as if he regarded not any God; and with Antichristian pride shall magnify himself over all. Verse 38 For to (or together with) God in his seat, he shall honour Mahuzzims: yea together with that God, whom his Ancestors knew not, shall he honour them with gold, and with silver, and with precious stones, and with pleasant things. 38 That is, together with the Christian God, who is a jealous God, and to be worshipped alone, he shall worship Mahuzzims, even in his seat and Temple; even with a foreign God, whom his Ancestors acknowledged not, shall he honour Mahuzzims, with gold and silver, and with precious stones, and with pleasant things. Verse 39 And he shall make the holds of the Mahuzzims withal (or jointly) to the foreign god: whom acknowledging, he shall increase with honour, and shall cause them to rule over many, and shall distribute the earth for a reward. 39 And though the Christian God, whom he shall profess to acknowledge and worship, can endure no compeers, yet shall he consecrate his Temples and Monasteries (Ecclesiastical holds) jointly to the Christian God and to his Mahuzzims, Deo & Sanctis; yea he shall distribute the earth among Mahuzzims, so that beside several patrimonies which in every Country he shall allot them, he shall share whole Kingdoms and Provinces among them. Saint George shall have England; Saint Andrew shall have Scotland; St. Denis, France; St. James, Spain; S. Mark, Venice; etc. and bear rule as Precedents and Patrons of their several Countries.  
Thus we see how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how expressly the Spirit foretold the Roman Empire, having rejected the multitudes of gods and Daemons worshipped by their Ancestors, and betaken themselves to that One and Only True God which their Fathers knew not, should nevertheless depart from this their Faith, and revive again their old Theology of Daemons by a new Superinduction of Mahuzzims.  
Now although this Prophecy thus applied, be so evident, that the only pointing at the event were able almost to convince the Reader, yet that we may the more yet admire the truth of God in the contemplation of an even so suitable, I will add these following observations concerning it.  
1 First, that agreeably with the date of the Holy Ghost, the Roman Historians themselves have observed and marked out this time of their prevailing against Macedonia (which I said was accomplished toward the end of the reign of Antiochus Epiphanes) for the beginning of the Dominion over the world. Lucius Florus lib. ● cap. 7. Cedente Hannibale praemium victoriae Africa ●uit▪ & secut●s Africam t●rrarum orbis; post Carthaginem vinci neminem puduit; secutae sunt statim Africam, Gentes; Macedonia, Graecia, Syria, caeteraque omnia quodam quasi aestu, & torrente fortunae: sed primi omnium Macedones, affectator quondam imperii populus. In Velleius Paterculus lib. 1. cap. 6. is an Annotation out of one Aemilius Sura, in these words. Aemilius Sura de annis populi Romani. Assyrii, Principes omnium Gentium, rerum potiti sunt, dei●de Medi, postea Persae, deinde Macedones, exinde duobus regibus, Philippo & Antiocho, qui à Macedonibus oriundi erant, haud multò post Carthaginem subactam, devictis, summa Imperii ad Populum Romanum pervenit. Inter hoc tempus & initium Nini Regis Assyriorum, qui Princeps rerum potitus, intersunt anni mille nongenti quinque. Here the time of the Romans prevailing against the Macedonian King is made the beginning of their Empire; even as Daniel also beginneth the Roman account from thence; but with this difference, that whereas Aemilius Sura seems to reckon from the beginning of these prevailings in the victories against Philip, Daniel counts from the victory against Perseus his son; when that conquest was now perfected, and Macedonia brought into a Province; which happened (as I have already said) the same year that Antiochus Epiphanes profaned the Temple of Jerusalem.  
2 That no Kingdom in the world that we know of, could more literally be said in their conquests to exalt and magnify themselves above every God, than the Roman; in respect of a solemn custom they used in their wars, by a certain charm to call out the gods of any City when they besieged it. The form whereof Macrob. gives us, l. 3. Saturn. c. 8. as he found it in Salmon. Serenus his fifth book of hidden secrets, namely this.— If it be a god, if it be a goddess that hath the City of Carthage in protection.— And thou especially, whosoever thou art, the Patron of this City and people, I pray and beseech, and with your leave require you to abandon the people and City of Carthage, to forsake the places, Temples, Ceremonies, and Enclosures of their City; to go away from them, and to strike fear, terror, and astonishment into that people and City; and having left it, to come to Rome to me and mine; and that our Cities, Places, Temples, Ceremonies be more acceptable, and better liked of you; that you would take the charge of me, of the people of Rome, and of my soldiers, ●o as we may know and understand it: If you do so, I vow to build you Temples, and to appoint solemn sports for you.  
3 That Constantine, the first Emperor under whom that State forsook the gods of their forefathers, and became Christian, together with this alteration, abrogated those ancient Roman laws, Julia and Papia, wherein the desire of women and married life was so much privileged and encouraged, and single and unmarried life disadvantaged. Hear it in the words of Zozoman lib. 1. cap. 9 Hist. Ecclesiast. There was (saith he) an ancient law among the Romans, forbidding those who after five and twenty years old were unmarried, to enjoy the like privileges with married ones; and besides many other things, that they should have no benefits by Testaments and Legacies, unless they were next of kindred, and those who had no children to have half their goods confiscated: therefore the Emperor seeing those, who for God's sake were addicted to chastity and virginity, to be for this cause in the worst condition, he accounted it a folly for men to go about to increase their kind with such carefulness and diligence; when as Nature, according to divine moderation, continually receives as well diminution, as increase. Therefore he published a law to the people, that both those who lived a single life, and those who had no children, should enjoy the like privileges with others: yea he enacted that those who lived in chastity and virginity, should be privileged above them, enabling both sexes, though under years, to make Testaments, contrary to the accustomed policy of the Romans. This alteration of the Roman law by Constantine, Eusebius also witnesseth lib. 4. cap. 26. de vita Constantini: and again, cap. 28. where he saith, that above all he honoured most those that had consecrated their lives to divine Philosophy; he means a monastical life; and therefore he almost adored the most holy company of perpetual Virgins. That which the fathers had thus enacted, the sons also seconded; and some of the following Emperors by new edicts, till there was no Relic left of those ancient privileges, wherewith married men had been respected; which Procopius saith (how rightly I examine not) was the cause of the ruin of that Empire, which was so much enfeebled, and weakened through neglect of the procreation of children, that it was not able to match the numerous armies of barbarous nations. This was the first step of dis-regarding marriage, and the desire of wiving; which was not an absolute prohibition, but discouraging. But no sooner had the Roman Bishop, and his Clergy got the power into their hands, but it grew to an absolute prohibition; not for Monks only, but for the whole Clergy: which was the highest disrespect that could be to that which God had made honourable among all men.  
4 Lastly, it is a thing not to be passed by without admiration, that the Fathers and others, at the beginning of Saint-worship, by I know not what fatal instinct, used to call Saints and their Relics, Towers, Walls, Bulwarks, and Fortresses, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahuzzim, in the prime and native signification. Basil in his Oration upon the forty Martyrs, whose Relics were dispersed over all the Countries thereabouts, speaks in this manner: These are those who having taken possession of our Country, as certain conjoined Towers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secure it from the incursions of Enemies. The same Basil concludes his Oration upon Mamas a Martyr in this manner; that God who hath gathered us together in this place, and disposeth of all that is to come, keep us safe from hurt, and secure us from the ravening Wolf, and preserve steadfast this Church of Caesarea, being guarded with a mighty Tower of Martyrs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. chrysostom in Hom. 32. upon the Epistle to the Romans, speaking of the Relics of Saint Peter and Paul; This corpse (says he) meaning of Saint Paul, fortifies this City of Rome more strongly than any Tower, or ten thousand rampires, as also doth the corpse of Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Are not these strong Mahuzzims?  
The like whereunto is that of Venantius Fortunatus a Christian Poet, not above an age younger than chrysostom.  

A fancy hostili duo propupnacula praesunt,  
Quos fidei turres urbs caput orbis habet.   

The Faith's two Towers in Lady Rome do lie,  
Two Bulwarks strong against the Einmy.   
At the same thing aims Gregory lib. 7. Ep. 33. ad Rusticanam Patriciam, entreating her to come to Rome: Si gladios Itali● & bella formidetis, if you fear the swords (saith he) and wars of Italy, you ought attentively to consider, how great the protection of blessed Peter, the Prince of Apostles, is in this City, wherein without any great number of people, without the aid of soldiers, we have been so so many years in the midst of sword's, by God's providence safely preserved from all hurt.  
But to return again to Saint chrysostom, who in his Homily upon the Egyptian Martyrs, Hom. 70. ad populum Antiochenum, speaks after this manner: ●hese Saints bodies saith he) fortify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our City more strongly, than an impregnable wall of Adamant; and as certain high rocks hanging on every side repel not only the assaults of those enemies, which are sensible and seen with the eye; but also overthrow and defeat the ambuscadoes of invisible fiends, and all the stratagems of the Devil. Here you see are Mahuzzims too.  
So long before, in the days of Constantine, James Bishop of Nisibis, renowned for holiness, was according to order given by Constantine in his life time, saith Gennadius, buried within the wall of that City, being a Frontier of the Empire, ob Custodiam, viz. Civitatis. Gennad. de vir. illustr. cap. 6.  
Evagrius lib. 1. c. 13. tells us that the Antiochians offered● up a supplication to the Emperor Leo the first, about the year 460. for the keeping of the corpse of holy Simeon, surnamed Stylita, or the Pillarist, in this form: Because our City hath no wall (for it had been domolished in a Fury) therefore we brought hither this most holy body, that it might be to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Wall and a Fortress, which would be in Hebrew Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leshur ulemahoz.  
Saint Hilary also will tell us, that neither the guards of Saints, nor Angelorum munitiones, the Bulwarks of Angels, are wanting to those who are willing to stand: here Angels are Mahuzzims, as Saints were in the former.  
The Greeks at this day, in their Preces horariae, thus invocate the blessed Virgin: O thou Virgin mother of God, thou impregnable wall, thou Fortress of salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 28. we call upon thee, that thou wouldst frustrate the purpose of our enemies, and be a fence to this City: thus they go on, calling her the hope, safeguard and Sanctuary of Christians: here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahoz Mahuzzim, a strong Mahoz indeed.  
To conclude, the titles of Protectors, Guardians, and defenders, which is the signification of Mahuzzim, when a person is meant, as they are more frequent, so are they no less ancient: Greg. Nyssen. in his third oration of the forty Martyrs, calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Guarders and Protectors.  
Eucherius his Saint Gervase, the perpetual Propugnator, Protector of the faithful. Theodoret. lib. 8. de curandis Graecorum affectionibus, calls the holy Martyr's Guardians of Cities, Lieutenants of places, Captains of men, Princes, Champions, and Guardians, by whom disasters are turned from us, and those which come from Devils debarred and driven away. I might here add something also concerning Images, whose worship is another part of the doctrine of Daemons, and show how well the name Mahuzzim would befit them, which the Iconomaci●all Council of Constantinople calls so unluckily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
But Constantinus Morossa the Greek Historian inveighing against Leo ●saurus for demolishing images, calls them, turres atque munit●ones religios●cultus.  the Fortresses, or Mahuzzim of the Devil; and perhaps the nine and thirtieth verse in the fore-alledged Prophecy might be yet more literally translated, if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facere were taken in a religious sense: And he shall do unto, or offer unto the holds of Mahuzzim, together with foreign gods; etc. that is, he shall do religious service to the Images of Saints, together with Christ. I might also put you in mind of the term munimentum, given to the Cross, and that so usual Latin phrase of Munire signo Crucis, to fortify, that is, to sign with the sign of the Cross; but I will not engage myself too far in these Grammatical speculations.  
As for the following verses of this Prophecy, if any desire to know it, they may, as I think, be interpreted and applied thus.  
Ver. 40. And at the time of the end, that is, in the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or latter times, shall the King of the South (that is, the Saracen) push at him, and the King of the North (the Turk) shall come against him, like a whirlwind, with charets, and horsemen, and with many ships, and he shall enter into the Countries, and shall overflow and pass over.  
Ver. 41. He shall enter also into the glorious Land (Palestina) and many shall be overthrown, but these shall escape out of his hands, Edom and Moab, and the chief of the children of Ammon: that is, the Inhabitants of Arabia Petraea, which were never yet Provincials of the Turkish Empire; yea with some of them he is fain to be at Pension for the safer passage of his Caravans.  
Ver. 42. He (the Turk) shall stretch forth his hands also upon the Countries, of those parts, and the land of Egypt (though it should hold out long under the Mamalukes, even till the year 1517) shall not escape.  
Ver. 43. But he shall have power over the treasures of gold, silver, and all the precious things of Egypt; and the Libyans and the Cushites, that is, the neighbouring nations, whether of Africa, or Libya, as in those of Algiers, etc. or of the Arabians in Scripture called Cushim shall be at his steps, that is, at his devotion. That which remains as I suppose is not yet fulfilled, and therefore I leave it: Time will make it manifest.    

PART II.  Vers. 2. 
Through the hypocrisy or feigning of liars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of those who have their consciences seared, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Vers. 3. 
Of those who forbid to marry, and command to abstain from meats, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which God hath created to be received with thanksgiving of them that believe, and know the truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
OF the first part of this Prophecy, being a description of the Condition of that solemn defection which was to come, I have spoken hitherto. I come now to the second part of the division, the quality of the persons, and the means whereby it was to enter, and to be advanced, which is set forth in the verses now read; which though you may find by others otherwise translated, yet I hope the translation which I have propounded, if the judicious Reader please to examine it, will approve itself not only not to be an enforced one, but such as salves that incongruity of construction, which the other could not avoid, for it is usually translated intransitively, with reference to the persons expressed in the former verse, viz. that they should speak lies in hypocrisy, having their conscience scared with an hot iron, and forbidding marriage, and commanding to abstain from meats; so as that which in the former verse, is named Doctrines of Devils, should only mean that in general terms, which in these verses is particularly instanced, to be doctrines of prohibiting marriages, and abstaining from meats, as two branches of that devilish doctrine; for so Calvin, Melancton, and some others seem to expound it. But why this interpretation should not be the most likely: my first reason is:  
First, because it makes Saint Paul, who speaks of that great Apostasy of Christians, which was to be in the Later Times, to instance only in the smaller; and if I may so say, almost circumstantial errors; and to omit this main and principal, which the Scripture elsewhere tells us, should be Idolatry, or spiritual fornication; who can believe that we could so balk the substance, and name that only, which in comparison is but an Appendix thereto.  
Secondly, He prophesies here in express words, of such things as were to come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Later Times; but errors about marriage and meats, were no novelty in the Apostles own times, as the diligent Reader may easily collect out of their Epistles; which makes it improbable that he would specify the Apostasy of the later times in these alone.  
Thirdly, But my last reason whereunto I think I may trust, is, that the Syntax of the words in the Greek is uncapable of such an intransitive construction, and consequently of the sense depending thereon; for the persons intimated in the former verse, are expressed in casu recto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but the persons here intended, we find in the genitive; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I cannot see how they can agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of intransitive construction, without breach of grammatical congruity, not elsewhere sampled in our Apostles Epistles; indeed they would agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that would be a harsh sense every way; for either we must say as some do, 
Calvin, Beza.  that by devils are meant devilish men, or men led by the devil, which is an hard signification; or else it would be a stranger sense, and I think not over-pliable to the usual exposition, to say that devils should lie, have seared consciences, and forbid marriages, or meats: So that Beza, with others; had rather confess a breach of Syntax, than incur the inconvenience of such a forced sense. Major est habita (saith he) sententia, quam constructionis ratio; the Apostle heeded more the matter than he did the Grammar. But what needs this, so long as there is a better way to salve it? namely, to construe the words transitively, making all these genitive cases to be governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by, or through the feigning of liars; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through the feigning of those who had their consciences seared; and so forward: which construction is observed and followed by Andrea's Hiperius, one of our reformed Writers, who translates it, per simulationem falsiloquorum, etc. and expounds it, de modo qu● fallent spiritus impostorum, fallent per simulationem, seu hypocrisin falsiloquorum, etc. and I believe that 
* So Cafiellio seem●s to understand it, translating it per ●●mulationem hominum falsiloquorum.  many others have so taken it; for our late translations are indifferent to be taken either way: howsoever it be, I see no way but this, to keep the Syntax true and even, and wholly to avoid the forementioned inconveniences: which as it is easy and obvious, and not strained, so I hope to let you see the event to have been most answerable thereunto: That this was the manner, and this the means, this the quality of the persons, whereby the doctrine of Daemons was first brought in, advanced and maintained in the Church, viz. through the hypocrisy, feigning craft, or counterfeiting of those who told lies, of those who had their consciences seared, etc.  
As for the use of the Preposition (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to signify causam instrumentalem, or modum actionis, he that is not a stranger in the Scripture, knows to be most frequent, the Greek text borrowing it from the use of the Hebrew Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when it signifies In, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1) subjecti. But two or three examples will not do amiss: Mat. 5.13. If the salt hath lost its savour, wherewithal shall it be salted? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Acts 17.31. Because God hath appointed a day, in which he will judge the world in righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the man whom he hath ordained. 2 Pet. 3.1. I stir up your pure minds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of remembrance. Tit. 1.9. That he may be able, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Vide etiam Ephes. 4.14.  by sound doctrine, to exhort and convince the gainsayers, and most naturally to the business we have in hand. 2 Thes. 2.9, 10. Of the man of sin, whose coming (saith the Apostle) is after the working of Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all powers, and signs, and lying wonders (or through them) and through all deceivableness of unrighteousness, etc. So in my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. through the hypocrisy of Liars.  
Now for the unfolding of these words, this must first be observed in general, that they are not so to be underderstood, as if these, who are the bringers in, and advancers of the doctrines of Daemons, 
In o●ni distribut●●●e omitti● copulativa videtur, vix apponi. Li●acr. Nun sic etiam in Graecis.  should every one of them be guilty of all the several imputations in this description; but they are to be construed rather as an a syndeton, by understanding the Conjunction, as if it had been thus uttered: Through the hypocrisy of Liars, and through the hypocrisy of men of seared consciences, and lastly, by the hypocrisy of those who forbid marriages, and meats. Or thus: through the hypocrisy, partly of Liars, partly of men of seared consciences, partly of those who forbid marriage, and command to abstain from meats: and so though many were guilty of all, yet some may be exempt from some; as namely some may be guilty of the last note, of forbidding marriage, and abstaining from meats, and yet free of the former, of being counterfeit Liars, and men of seared Consciences: which I speak for reverence of some of the Ancients, who though otherwise holy men, yet cannot be acquitted from all the imputations here mentioned, nor altogether excused from having an hand, through the Fate of the times wherein they lived, in laying the groundwork, whereon soon after the great Apostasy was builded.  
This therefore being remembered, I come now to the unfolding of them in several: and first of the first, the hypocrisy of Liars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dissimulation, a feigning, counterfeiting, a semblance, and show of that which is not so indeed, as it seemeth; and this word we must repeat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as belonging, in common, with the rest which follows; for all should be counterfeit: lying should carry the counterfeit of truth; the seared Conscience, a semblance of devotion; the restraint of Marriage should be but a show of chastity; and abstaining from meats, a false appearance of abstinency: for the persons of whom they are spoken, should either make a show of what themselves known was not; or that which they thought they had, should be no better than a false show, and counterfeit of that they took it for.  
The Vulgar Latin in Mar. 12.15. and the Syriack in the same place, turn the word hypocrisis, versutia, dolus, craft and subtlety: which sense, if need were, would not be denied admittance here. But I return to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hypocrisy of Liars, which I conceive to be the same, and no other, than that which our Apostle speaks in the same case, 2 Thess. 2. where he tells us, that the coming of the man of sin, and the Apostasy attending him, should be after the working of Satan, with all power, and signs, and lying wonders; and with all deceivableness of unrighteousness, or unrighteous and ungodly deceiving; and that God should send them strong delusions, that they might believe a lie, etc. Yea some of this, and of that which follows in that place, may extend also to the rest which follows in my Text, howsoever the most thereof, as you hear, doth most evidently expound this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this hypocrisy of Liars. Now according to the event, this hypocrisy of Liars doth appear in three things: 1 Lies of Miracles. 2 Fabulous Legends of the Acts of Saints, and sufferings of Martyrs. 3 Counterfeit writings under the name of the best and first antiquity. Lies of Miracles will display their hypocrisy in three particulars. 1 Forgery. 2 Illusion, 3 Misapplication. 1 Forgery of Miracles never done, as were the reports of wondrous dreams, and visions, which had no other credit, but the Author's honesty; or miraculous Cures, by the power and relics of Saints deceased; as when those who never were blind, made others believe they had newly received sight. 2 Illusion; when though something were done, yet it was but a seeming, and a counterfeit only of a miraculous work, indeed some juggling trick of the Devil, or of his instruments. Lastly, Misapplication; either when that was attributed to a divine power, which was nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the work and operation of the Devil: or when it was interpreted, and abused to invite and confirm men in some Idolatrous error, as it happened in the miracle of the Shrines and Sepulchers of the holy Martyrs, which were interpreted to be for the confirmation of their Power, Presence, and notice of humane affairs after death, and to warrant us, and encourage men to have recourse unto them by prayer, and invocation, as unto Mediators; and to give that honour unto their Relics, which was due unto God alone. The like is to be said of the Miracles of Images, and of the Host, which though they smelled strong of Forgery, or Illusion, were supposed by a divine disposition to be wrought for the like end and purpose. All which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the power of seduction, or strong delusion, to make the world believe a Lie, as Saint Paul speaks 2 Thessaly. 2.11.  
Concerning the hypocrisy of fabulous legend-Writers of the Acts of Saints and Martyrs, you know what it means, as also the last which was named Counterfeit Authors, under the name of Antiquity; as approving those errors which latter times devised; I shall not need here to use any further explication: and thus you see what is comprehended under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hypocrisy, counterfeiting, or feigning of Liars. I should now come to display the truth of this particular of this Prophecy in the event; but I will first unfold the next imputation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hypocrisy of those who have their consciences seared; which though it might be exemplified in other things, yet I mean to instance only in that aforementioned, and so must give you the story of both together.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Through the hypocrisy of those who have their consciences seared. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I said before, is to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both the place seared, and the mark printed by the searing with an hot iron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cauterize, to sear with an hot iron, or cut off with searing, as Surgeons do rotten members: now that which is seared, becomes more hard and brawny, and so more dull, and not so sensible in feeling as otherwise. In this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those who have a hard and a brawny Conscience, which hath no feeling in it: in the other sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cut off by searing, it must signify those who have no conscience left; there is not much difference; but I follow the first, a hard and unfeeling Conscience. And whether those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof we spoke before (to use no other instances) were not of such metal, for their Conscience, I think no man can deny. Who could have coined, or who could have believed such monstrous stuff, as the Legends are stored with, but such as were cauterised? If they had had any tenderness or feeling, not only of Conscience, but even of sense, they could never have believed, or vented such stuff as there is. As Vincent. hist. lib. 7. cap. 84. That the Virgin Mary should draw out her breasts, and milk in I know not what Clerks mouth. That she played the Midwife to an Abbess, got with child by her Cater, and sent the Bastard by two Angels to a certain Hermit to be brought up. Idem ibid. c. 86. That she came and lay the first night in the midst between a certain Bridegroom and his Bride. Idem lib. 7. cap. 87. Caesarius in his seventh book cap. 34. reports, that the Virgin Mary, for twelve whole years together, did supply the place of a certain Nun, called Beatrice, while she lay in the Stews, till at length returning, she freed the Virgin from standing Sentinel any longer. And lib. 7. cap. 33. That she said to a certain Soldier, I'll be thy wife, come and kiss me, and made him do so. That she took a Monk about the neck and kissed him. In an Italian book called, The miracles of the blessed Virgin, printed at Milan 1547. a certain Abbess being great with child, the holy Virgin willing to cover the crime, did in her stead present herself before the Bishop in form of an Abbess, and showed by ocular demonstration, that she was not with child. Fasciculus temporum, written many years ago, tells us of Saint Gilgols' wife used to sing with her lower mouth, because she scoffed at her husband's Miracles.  
But that which Johannes de Nicol. in his reformed Spaniard tells, that he read taken out of Trithemius, is the more worthy to be remembered, as being a principal motive in his conversion, who was till then extremely addicted to the Idol-worship of the blessed Virgin; which was much cooled, when he read that she came into the chamber of Friar Allen (a Dominican that made her Rosary) made a ring of her own hair, wherewith she espoused herself unto him, kissed him, let him handle her breasts, and conversed as familiarly with him, as a Bride is wont with her Bridegroom: whether think you not that these fellows were seared in their conscience? what block could have been more senseless? Melchior Canus speaking of the golden legend, as they call it, a book fraught with such stuff, as you have heard, me thinks almost expresses the meaning of a cauterised conscience. Hanc homo scripsit (saith he) ferrei oris, & plumbei cordis, a fellow of an iron mouth, and leaden heart, as if he had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a brawny and unfeeling conscience.  
But I come to show how this prediction of our Apostle hath been accomplished, how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cozening and feigning of liars, was the means whereby the doctrine of Daemons was advanced in the Church, I mean the deifying and worshipping of Saints and Angels, the adoring and templing of relics, the bowing down to Images, the worshipping of Crosses as new Idoll-columnes, the worshipping of the breaden god, or of any visible thing whatsoever upon supposal of any divinity therein: all which I have proved to be nothing else, but the Gentiles idolatrous Theology of Daemons, revived amongst Christians.  
The first of these, the deifying and invocating of Saints, and adoring relics is the most ancient for time of all the rest, and began to appear in the Church presently after the death of Julian the Apostate, who was the last ethnical Emperor; the grounds and occasions whereof were most strange reports of wonders showed upon those who approached the shrines of Martyrs, and prayed at their memories, and sepulchres: devils charmed, diseases cured, the blind saw, the lame walked, yea the dead revived, and other the like, which the doctors of those times for the most part avouched to be done by the power and prayers of glorified Martyrs, and by the notice they took of men's devotions at their sepulchres; though at the beginning those devotions were directed to God alone, and such places only chosen for the stirring up of zeal and fervour, by the memory of those blessed and glorious Champions of Christ. But whiles the world stood in admiration, and the most esteemed of these wonders, as of the glorious beams of the triumph of Christ; they were soon persuaded to call upon them, as patrons and mediators, whose power with God, and notice of things done upon earth, they thought that these signs and miracles approved.  
Thus the relics of Martyr's beginning to be esteemed above the richest jewels, for the supposed virtue even of the very air of them, were wonderfully sought after, as some divine Elixir, sovereign both to body and soul. Whereupon another scene of wonders entered, even of visions, and revelations, wonderful and admirable for the discovery of the sepulchres and ashes of Martyrs, which were quite forgotten, yea of some whose names and memories, till then, no man had ever heard of; as S. Ambrose's Gervasius, and Protasius. Thus in every corner of the Christian world were new Martyrs bones ever and anon discovered, whose verity again miraculous effects and cures seemed to approve; and therefore were diversely dispersed, and gloriously templed, and enshrined. Hil. lib. ad Constantium intimates miraculous cures of the relics of Martyrs to have been as ancient as his time, yea as the time of the Church's peace 
* Plus crudelitati vestrae, Nero, Deci, Maximiniane debemus. Diabolum ●nim p●r vos vicimus, Sanctus ubique beatorum Martyrum sanguis exceptus est; dum in his Daemons mugient, dum ●●gritudines depelluntur etc. At tu (id ●st Constanti) omnium crudelitatum crudeli●●me damno majore in nos, & veniâ minore, desaevis, etc. . All these things happened in that one age, and were come to this height in less than 100 years. But here is the wonder most of all to be wondered at, that none of these miraculous signs were ever heard of in the Church, for the first 300 years after Christ, until about the year 360; after that the Empire under Constantine and his sons, having publicly embraced the Christian faith, the Church had peace, and the bodies of the despised Martyrs, such as could be found, were now bestowed in most magnificent Temples, and there gloriously enshrined. And yet had the Christians long before used to keep their Assemblies at the 
* See Clem. Con. fol. 106.  Caemiteries and monuments of their Martyrs; how came it to pass, that no such virtue of their bones and ashes, no such testimonies of their power after death, were discovered until now?  
Babylas his bones were the first that all my search can find, which charmed the devil of Daphne, Apollo Daphneus, when Julian the Apostate offered so many sacrifices to make him speak; and being asked why he was so mute, forsooth, the corpse of Babylas the Martyr, buried near the Temple in 
* A delicate suburbs of Antioch.  Daphne, stopped his windpipe. I fear, I fear here was some hypocrisy in this business, and the devil had some ●eate to play: the very name of Babylas is enough to breed jealousy, it is an ominous name, the name Babylas; yea, and this happened too at Antioch, where Babylas was Bishop and Martyr in the persecution of Decius. Would it not do the devil good, there to begin his mystery, where the Christian name was first given to the followers of Christ? howsoever this was then far otherwise construed, and a conceit quickly taken, that other Martyr's bones might be found upon trial, as terrible to the devil, as those of Babylas; which was no sooner tried, but experience presently verified with improvement, as you heard before; so that all the world rung so with wonders done by Martyrs, that even holy men, who at the first suspected, were at length surprised, and carried away with the power of delusion.  
Besides the silence of all undoubted 
* Add, that no such thing could be, so long as they used to pray for Martyrs, as well as others of the dead. See Clement. & alias.  antiquity of any such sepulchral wonders to have happened in the former ages, the very manner of speech, which the father's living in this miraculous age used, when they spoke of these things, will argue they were then accounted novelties, and not as continued from the Apostles times. Chrisostome in his oration contra Gentiles, of the business of Babylas speaks thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ If any man believes not these things, which are said to be done by the Apostles, let him now beholding the present, desist from his impudence. Ambros. Epist. ad sororem Marcellinam, relating of a piece of the speech he made, upon the translations of the bodies of Gervasius and Protasius, and the miracles then showed, reparata (saith he) ve●usti temporis miracula cer●itis: You see the miracles of ancient times (he means the time of Christ and his Apostles) renewed. S. August. lib. de civ. Dei 22. cap. 8. in a discourse of the miracles of that time, saith; We made an order to have bills given out of such miracles as were done, when we saw the wonders of ancient times renewed in ours: Id namque fieri volumus, cum videremus antiquis similia divinaru● signa virtutum, etiàm nostris temporibus frequentari, & ●a non debere multorum notitiae deperire. But alas, now began the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this was the fatal time, and thus the Christian Apostasy was to be ushered; If they had known this, it would have turned their joyous shoutings and triumphs, at these things, into mourning.  
The end, which these signs and wonders aimed at, and at length brought to pass, 
In which respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though the Genitive case were taken actively, would signify the Idolatry of Saint-worship, viz. the worship of the dead, which the Devils are wont thus to counterfeit.  should have made them remember that warning which was given the ancient people of God: Deut. 13. If there arise among you a Prophet, or a dreamer of dreams, and giveth thee a sign or a wonder; and that sign or wonder come to pass, whereof he spoke unto thee, saying, Let us go after other Gods and serve them; thou shalt not hearken unto the words of that Prophet, or dreamer of dreams: for the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul. But why should I go any further, before I tell you, that even in this also, the idolatry of Saint-worship was a true counterfeit of the Gentiles idolatry of Daemons? Did not Daemon-worship enter after the same manner? was it not first insinuated, and afterward established by signs, and wonders of the very self same kind, and fashion? Listen what Eusebius will tell us in his fifth book Praeparat. Evangel. cap. 2. according to the Greek edition of Rob. Stephen, when (saith he) those wicked spirits (as he proved them to be which were worshipped under the names of Daemons) saw mankind brought off to a deifying of the dead (he means by erecting statues, and ordaining ceremonies and sacrifices for their memorials) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they insinuated themselves, and helped forward their error: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by certain motions of the statues, which anciently were consecrated to the honour of the deceased: as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by ostentation of oracles and cures of diseases, whereby they then superstitious ran headlong, sometimes to take them to be some heavenly powers and Gods indeed, and sometimes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the souls of their deified worthies. And so (saith he) the earth-neighbouring-Daemons which are the princes of the Air, those spiritualities of wickedness, and ringleaders of all evil, were on all hands accounted for great Gods: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the memory of the ancients deceased was thought worthy to be celebrated with a greater service; the features of whose bodies the dedicated images in every city seemed to represent; but the souls of them, and those diviner and incorporeal powers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the wicked Daemons counterfeited by working many miracles.  
Hear Tertullian also speak in his Apology to the Gentiles, cap. 21. in fine. Quaerite ergò si vera est ista divinitas Christi▪ si est ea quâ cognitâ ad bonum quis reformetur, sequitur ut falsa renuntietur, compertâimprimis illâ omni ratione, quae delitescens sub nominibus & imaginibus mortuorum, quibusdam signis & miraculis, & oraculis, fidem divinitatis operatur. Search therefore this Deity of Christ, whether it be true, or not; if it be that, by the knowledge whereof a man shall be reform to good, it follows then, that the false be renounced; especially, that whole mystery (he means of Gentiles Idolatry, and Daemon-worship) being discovered, which under the names and Images of the dead, through Signs, Miracles, and Oracles, obtaineth an opinion of divinity.  
chrysostom shall conclude, who in his Oration In 
Savil. Tom. 6. p. 376. alii Rem. primâ adversus Iud●os.  Judaizantes saith, that the Daemons of the Gentiles wrought Miracles for the confirmation of Paganism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For (saith he) they oftentimes by their skill cured diseases, and restored to health those that were sick; what should we partake therefore with them in their impiety, because of this? God forbid. Then he adds out of Moses, Deut. 13. that which we even now quoted; which, had it been as well applied to the miracles amongst Christians present, as it was to those of the Gentiles past, perhaps he that spoke it, would have questioned something which he inclined to believe.  
The second particular I named of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was fabulous Legends of the Acts of Saints and Martyrs; this was also another means to advance the doctrines of Daemons. For the true acts and stories of Martyrs being extinguished for the most part, by the bloody Edict of Dioclesian, they now began to supply again that loss, by collecting such tales as were then current of them, and adding thereto such miracles as were fabled after death, fashioned all to the best advantage of what they meant to promote in the Church, and was already on foot in the same. Such was that wherewith the good Father Greg. Nazi●●▪ was abused in his funeral Oration upon Cyprian, and many others of the Greek Churches: that Cyprian, that great Cyprian, who was both Citizen and Bishop of C●rthage, in the reign of Decius (for of him Gregory speaketh expressly) even being formerly a Conjurer, and falling into love with a Christian Virgin Justina, some say of An●ioch, when 〈◊〉 by wooing and ordinary means he could not with her unto his will, he went about to prevail with Magic spells and conjurations; which the damsel perceiving, she having recourse to God, sell to work against him with prayer and fasting, and in her devotions also besought the Virgin Mary to succour her a Virgin in that jeopardy: by which means Cyprians Magical enchantments were frustrated, and he convinced thereby, became a Christian. All which Baronius himself confesses to be a fable, as well he might, it being unknown both to Pontius his Deacon, who lived with him, and wrote his life; and to the western, and African Churches, where he lived and died: who knew, and who could know better, that in his Paganism he was not a Magician, but a Professor of Oratory at Carthage, far enough from Antioch, and converted by one Caecilius? Nevertheless, we have cause to think, that this tale, together with the like, served not a little for the advancement of the mystery of Daemons in the Eastern Churches; when we see our Adversaries so willing to have that passage (as seems by their often alleging it) of calling upon the blessed Virgin to be authentical; notwithstanding they know (which the Greeks so well could not, he being a Latin Bishop) that the whole story must needs be a fable. Of this stamp are the well known Legends of our Latin Churches, which almost all of them drive principally at this mark; it being also the ordinary conclusion of their tales (sure of our English) that since God hath done thus and thus by this holy Martyr, or sith God hath with such miracles honoured this martyr, let us pray unto him, that by his merits and Intercession we may obtain salvation. Nor is it a late device; Greg. Turonensis above a thousand years ago in his two books de miraculis martyrum, as his fabulous narrations, 
This Gregory of Towers died Anno 596.  (which yet many of them he refers to others before him) are excellently well framed for the promotion of Saint-worship; so in the Conclusion of them he plainly confesses, that that was his aim shutting up his first book thus. Vnde oportet et nos ●●rum Patrocinia expetere, ut, eorum mereamur Suffragiis, vel quod nostris digninon sumus meritis obtinere, eorum possumus Intercessionibus adipisci, etc. His second thus; Ergò his miraculis lector incend●us intelligat, non aliter nisi Martyrum reliquorumque amicorum Dei adjutoriis se posse salvari. &c:  
But among the Greeks Simeon Metaphrast●s hath a strain beyond us all, 
But I find now the same in the Aurea Legenda of all the foling Martyrs, save the first, which is not there. S. Barbara is but the Appendix.  who makes prayers for many of his Martyrs, wherein they desire of God, that whosoever should pray unto him in their names, or have recourse to their sepulchres, when they were glorified, might obtain whatsoever they ask, yea remission of sins itself: which because it is so singular a counterfeit of a lying Greek I shall not do amiss to insert the particulars, together with something about the occasion and time of this device.  

In the Martyrdom of Anastasia a Roman Virgi● under Diocletian, he tells us if we be so wise as to believe it,  
That at the time of her suffering, when she had, as was fit, given thanks unto God, and prayed for the happy accomplishment of her Martyrdom, and afterward made suit for those who being si●k should have recourse unto her (viz. after death) she heard a voice from heaven certifying, that what she had asked was granted her.   

Saint Barbara, a Virgin of Heli●polis, martyred under Maximilianus, he makes, under the Executioners hand, to pray in this manner:  
And thou O King (God) now hear my prayer, that whosoever shall remember thy name, and this my conflict, no pestilent disease may enter upon this house, nor any other of those evils, which may bring damage, or trouble to the bodies of men. She had no sooner spoken, saith he, but a voice was miraculously heard from heaven, call her and her fellow Martyr Julian to the heavenly places, and promising also that those things, which she had asked, should be accomplished.   

In Saint Blasius (who suffered, saith Baronius, under Licinius) our Simeon tells us,  
That when a woman came unto him to cure her son, who had a fish-bone sticking in his throat, he prayed in this manner: Thou O Saviour, who hast been ready to help those who called upon thee, hear my prayer, and by thy invisible power take out the bone which sticks in this child, and cure him; and whensoever hereafter the like shall befall men, children, or beasts, if any of them shall remember my name, saying, O Lord hasten thy help through the intercession of thy servant Blasius, do thou cure him speedily, to the honour and glory of thy holy name.  
Again he tells us, while they were carrying him before the Precedent, he restored to a poor widow a hog, her only hog, which a Wolf had taken away from her. And when as afterward, in sign of thankfulness she brought the hog's head and feet boiled to the Martyr in prison, he blessing her, spoke in this manner: Woman in this habit celebrate my memorial, and no good thing shall ever be wanting in thy house from my God: yea and if any other, imitating of thee, shall in like manner celebrate my memorial, he shall receive an everlasting gift from my God, and a blessing all the days of his life.  
When he comes to suffer, he makes him pray to God thus: Hear me thy servant, and whosoever shall have recourse to this thine Altar, (he means himself) and whosoever shall have swallowed a bone, or prickle, or be vexed with any disease, or be in any affliction, necessity, or persecution, grant Lord to every one his hearts desire, as thou art gracious and merciful, for thou art to be glorified now and evermore.  
When he had thus prayed (saith he) Christ descended from heaven in a cloud, and overshadowed him: and our Saviour said unto him, O my beloved Champion, I will not only do this, but that also which thou didst request for the widow; and will bless also every house which shall celebrate thy memory, and I will fill their storehouses with all good things, for this thy glorious confession, and thy faith which thou hast in me.   

Saint Catharine, whom he calls Aecatharina, a Martyr of Alexandria, under Maximilianus, he makes to pray thus at her Martyrdom.  
Grant unto those, O Lord, who through me shall call upon thy holy Name, such their requests as are profitable for them, that in all things thy wondrous works may be praised now and evermore.   

But above all the rest, Marina's prayer, whom we Latins call Saint Margaret, is complete, and for the purpose; she suffered under Dioclesian, and thus she prayed, if your dare believe Simeon.  
And now, O Lord my God, whosoever for thy sake shall worship this Tabernacle of my body, which hath fought for thee; and whosoever shall build an Oratory in the name of thy handmaid, and therein offer unto thee spiritual sacrifices, oblations, and prayers; and all those who shall faithfully 
* O happy Simeon.  describe this my conflict of Martyrdom, and shall read and remember the name of thy handmaid; give unto them, most holy Lord, who art a lover of all the good, and a friend of souls, remission of sins; and grant them propitiation and mercy, according to the measure of their faith, and let not the revenging hand come near them, nor the evil of famine, nor the curse of pestilence, nor any grievous scourge; nor let any incurable destruction either of body or soul betid them. And to all those who shall in faith and truth adhere to my house (her Oratory or Chapel) or unto my name, and shall unto thee, O Lord, offer glory and praise, and a sacrifice in remembrance of thine Handmaid, and shall ask salvation and mercy through me, grant them, O Lord, abundant store of all good things; for thou alone art good and gracious, and the giver of all good things for ever and ever. Amen.  
While she was thus praying with herself (
* If she prayed this prayer with herself, by what revelation was it made known to others?  saith Simeon) behold there was a great earthquake, yea and the Lord himself, with a multitude and host of holy Angels standing by her, in such sort as was perceptible to the understanding, said; Be of good cheer Marina, and fear not, for I have heard thy prayers, I have fulfilled, and will in due time fulfil whatsoever thou hast asked, even as thou hast asked it.  
Thus saith Simeon; who nevertheless in the very entrance of this his tale of Marina, or Margaret, complains much, forsooth, that not a few of these narrations of the acts of Martyrs, were at the beginning forgot, yea profaned (as he saith more truly than he was aware of) Evidentissimis Daemoniorum doctrinis. Besides, he calls I know not what narration of the Virgin's Martyrdom, in that sort corrupted, dictio Daemoniaca; but for his own part, he would reject all counterfeit fables, and tells us nothing but the truth; which how honestly he hath performed, and what touchstone he used, let the Reader judge. 
a In notis ad martyrologium ●oman. ●ul. 13.  Baronius I am sure is quite ashamed of him, who though he can be sometimes content to trade with not much better ware, yet this of Simeons he supposes will need very much washing and cleansing, before it be merchantable.  
But for the better understanding of this mystery of iniquity, and what necessity there was of such desperate shifts, when time was; ye shall know, that this Simeon lived towards the end of that time of great and long opposition against Idolatry, in the Greek and Eastern Churches, by divers Emperors, with the greatest part of their Bishops, Peers, and people, lasting from about the year of our Lo●d 720, till after 840, that is, 120 years; which was not against Images only, though they bore the name; but the worship of Saints, and their relics; the state whereof shall not be amiss to represent out of such records of Antiquity, as our Adversaries themselves have been pleased to leave us; if it be but for their sake who so often ask us, whether there were ever any of our religion before Luther. Let us therefore hear what Writers of their own sect, such as then lived, and were eye-witnesses, will tell us. Leo Isaurus (saith Theophanes, miscel. lib. 21. cap. 23.) erred not only about the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  respective adoration of venerable Images; but about the intercession of the most chaste Mother of God, and all the Saints, whose relics also the most wicked man abominated, like unto his masters the mahometans. This was the first of those Emperors: the next was Constantinus, whom they surnamed Copr●nimus, of whom the same Author (ibid. cap. ult.) speaks as followeth: This pernicious, (saith he) inhuman, and barbarous Emperor abusing his authority tyrannically, and not using it lawfully, at the very beginning made an Apostasy from God, and from his undefiled Mother, and from all his Saints. Again, lib. 22. c. 4●. Upon the twenty sixth year of his reign he showed himself wicked, beyond the frenzy of the mahometans, to all that were Orthodox (so he calls Idolaters) under his Empire, Bishops, Monks, Laymen, and others his subjects: every where, as well by writing as by speech, banishing, at unprofitable, the Intercession of the holy Virgin and Mother of God, and of all the Saints, through which all succour is conveyed unto us; and causing their holy relics to be rejected and despised: and if the relics of any notable Saint, sovereign both to body and soul, were known to lie any where, and wer●, as the manner is, honoured by those which were religious, presently he threatened such as these with death, as wicked doers, or else with banishment, proscriptions, and torture. As for the relics acceptable to God, and esteemed by the possessors as a treasure, they were taken from them, from thence forward to be made hateful things.  
Again, cap. 48. of the next year.  
If one getting a fall, or being in pain, chanced to utter the usual language of Christians, saying, O Mother of God help me; or were found keeping vigils, etc. he was adjudged as the Emperor's enemy, and styled Immemorabilis, unworthy of memory; this was a title of infamy.  
Again, cap. 54. anno regni 31.  
If one were found to have a relic but to keep (that is, though he worshipped it not) yet nevertheless did Lichanodraco the Emperor's Precedent burn it, and punish him that had it as a wicked doer. Thus far Theophanes.   


Habetur in op●ribus D●m●sceni auctis, interpret Jacobo Billio, ex Reginae matris bibliothe●a, & apud Surum, Tom. 6 Nou. 28.  Hear now what the Author of the Acts of Monk Stephen, whom the same Emperor made one of their Martyrs for patronising Idols, can tell us; hear what he saith of the great Council of Constantinople, held in this Emperor's reign against Images.  
O Christ, how should I not admire thy lenity!— To that height did those most impodent tongues yet: further break out, that they were not afraid to utter that monstrous and impious speech, viz. that the very Virgin Mother of God herself was now after her death unavailable, and no use to be made of her, nor could she help or protect any one.   

The same Author thus deplores the state of those times, abusing the words of Psalm 79.  
O God the heathen are come into thine Inheritance; thy holy Temple have they defiled, and made Jerusalem an heap of stones; The dead bodies of thy servants have they given to be meat to the fowls of the air, and the flesh of thy Saints unto the beasts of the earth; that is (saith he) the venerable and sacred relics of the Martyrs, quas partim igni, partim mar●, partim denique (o facinus orbi universo damnum ferens) praecipitiis tradiderunt; which they cast partly into the fire, partly into the water (O villainous act whereby the whole world is damnified) partly threw down into precipices.  
There is nothing yet in these relations will do any man hurt, by engendering a misconceit, especially if he remember the tale is told by malicious Adversaries, that counterfeit relics were plentiful in those days as well as now: That Hezekiah broke in pieces that brazen Serpent, made by Gods own Commandment, a holy monument and type of Christ, when it was once abused to Idolatry.  
After the death of this Emperor Constantine, and his son, who reigned not long after him, the idolatrous faction, under Constantine his nephew, and the Queen mother Irene, again for some years prevailed; and that so far, as to pack a 
* Called the second of Nice  Council, the Bishop of Rome having a main stroke therein; whereby the former Council of Constantinople was condemned, and the worship of Images again established. But Leo Armin●●s coming to the Empire, the Orthodox part again prevailed, as before they had done, during the reign of three Emperors more. The last Emperor of the opposers of Idols was Theophilus, the last Patriarch John, and that to the very end; the Idolatry of Saint-worship was opposed more or less, as well as that of Images, as may be gathered out of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Habetur apud Baron an. 842.28.  or the song of triumph, which the Greeks used to sing the first Sunday in Lent, for a memorial of their last and final conquest of the opposers of Images, ever since that time, where in the hymn of Theodorus Ode 8. I find this verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: (i. e.) The sacred relics of the Saints, and their Images, were not at all to be worshipped, said most wickedly the renouncers of piety, the barbarous L●zick and John. This john is that Patriarch of Constantinople which I said was the last of the opposers of Idols, and is often mentioned in this song, as is also Lezick, but what he was in uncertain. But the whole story being delivered unto us only by professed enemies, if they should fasten no worse calumnies upon the opposite side than yet you have heard, you would think perhaps that the Patroness of Idols than were far more ingenuous to their Adversaries, than we find their Successors now.  
Hear therefore something of this kind also, that you may see as they agreed with us in the same profession against Idols, so did they also in suffering the like slanderous lies from their Adversaries; in discoursing whereof I shall be nearer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than I was before.  
In that great Council of 338 Bishops, held at Constantinople against Idols, under Constantinus Copronymus, were, by some that wished well to Saint-worship, though they consented against Images, these two Canons inserted into the first draught of the definition of the Synod. First, if any one should not confess the holy and ever blessed Virgin Mary, truly and properly Deipara, (the Mother of God) to be higher than any visible or invisible creature, and with a sincere faith implores not her intercession, let him be Anathema. Secondly, If any one shall not confess all the Saints which have been from the beginning of the world until now, to be honourable before God both in soul and body, or shall not entreat their prayers, let him be Anathema: which, when the definition came to be read in the Council, the prevailing part of the Fathers caused to be blotted out; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith t●e Con●u●er Co●●, Nic. 2. act. 6. tom. 6.  whereupon that slander, fastened on them by their enemies, may seem to have taken the first hint, as if forsooth by their rejecting these two foisted Canons, they had therefore denied whatsoever was contained in them, as that the Virgin Mary was Deipara, or Mother of God; or that the Saints were to be honoured so much, as with that honourable title of Saints.  
For Cedrenus would make us believe, that this Emperor Constantine published a general law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that none of the servants of God should in any wise be called Saints: yea that such of their relics as were found, should be despised, and their intercession not to be prayed for; because, said he, they can avail nothing. The profane wretch added (saith the same Author) Let no man pray for the intercession, no not of Mary, for she can do him no good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; moreover, that she could not be called Deipara, the Mother of God. Then he tells us, that he compared the blessed Virgin, after she was delivered of Christ, to a purse of gold, after it is emptied of the gold that was once in it. The same with Cedrenus, almost word for word, hath Suidas, so that the one may seem to have been transcribed out of the other.  
But Theosterictus, one who lived at the same time, 
Apud Surium Apr. 3. tom. 2.  whereas Cedrenus was more than 240 years after, seems much more ingenuous, for in his funeral Oration upon Nicetas, a 
a Under Leo Arm●nius.  Confessor of those times, whose Disciple he was, relating otherwise the same things that Cedrenus and Suidas doth; yet when he comes to the story of the purse, he brings in the Emperor, expressly calling the Virgin Mary, Deipara; but finds fault, that he would not vouchsafe her the name Saint. Ita Deiparen● Maria (
Viz. The Emperor.  saith he) neque enim sanctam dignabatur nominare illam (saith Theosterictus) indignus ille; quo tempore Christum in se habebat, valdè honoranda illa erat; ex quo autem tempore illum peperit, nihil differebat à reliquis. Indeed it seems at the wiping out of these forementioned Canons, there passed something in the Council (as is wont in such disputes) concerning an indifference or lawfulness in ordinary speech to mention such places, as were dedicated to the memory of Saints, without the addition of the name Saint. For I find that Stephen the Monk, afterward forsooth a Martyr, at what time the Emperor sent some of the Bishops and others unto him, to require his subscription to the decree of the Council, thus expostulates with them: Did ye not (saith he) discard that adjective Saint from all the Just, from all the Apostles, from the Prophets, from the Prophets, Martyrs, and other godly men? for it was bravely decreed by you, That when any one were going to any of these, and were asked whither he went, he should answer, to the Apostles, to the forty Martyrs; or being asked whence he came, he should in like manner say, From the Temple of Martyr Theodore, or from the Temple of the Martyr George.  
But Theosterictus tells the same thing of the Emperor Constantine himself. Sanctos Martyrs (saith he) quantum in ipso erat, honore privavit, cum praeceperit illos non esse Sanctos appellandos; sed simplicitèr nominari Apostolos, quadraginta Martyrs, Theodorum, Georgium, & alios similitèr: he deprived, as much as in him lay, the holy Martyrs of honour, in that he commanded, they should not be styled Saints, but simply named the forty Martyrs, Theodore, George, etc. Whereby it appears, that this law (whatsoever it was that these Authors charge the Emperor with) was something which proceeded from the Council itself, as Monk Stephen even now charged them. Besides, that it was something only about the calling of places dedicated to Saints, though our Authors (as Calumniators use) tell it of Saints at large.  
Lastly, it seems to have grown upon some question, how far, and in what kind, Saints were to be honoured, which was occasioned by the wiping out of those Canon's aforementioned.  
Johannes Curopalata and Cedrenus relate, that Michael Balbus, the last save one of the Emperors that opposed Idols, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; ordained, that the word Saint should not be set upon any Images wheresoever they were painted (for this was, and as some say 
* Possevinus in sua Moscovia.  is yet, the fashion of the Greeks, to add the names of the Saints to the Images that represent them) now if any such thing as this were done, or discoursed of, in the days of Constantinus, whom they call Copronimus, you may easily guess what fuel it might add to the fire of that slander we speak of.  
But why should we trouble ourselves any longer to find out the original of that, which we are certain was a notorious lie? for it is apparent in the definition of the Council itself, which is thus calumniously charged, that they both give the title of Saints often to the Apostles, Fathers, and others, and of Deipara to the blessed Virgin. I shall not need to recount every place where they give the title of Saint to particulars; hear but what they say in general: Sancti qui Deo placuerunt, & ab ipso sunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dignitate sanctitatis honorati vivunt semper Deo, licèt hinc migraverunt: the Saints which pleased God, and are by him honoured with the dignity of Saint-ship, though they be departed hence, yet to God they live always. Again, N●fas est Christianis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, D●monum cultricum Gentium moribus uti, & Sanct●s qui tali & tantâ gratiâ resplendebunt (sc. conregnar● cum Christo, & judicare orbem ●errarum, & conforms fieri gloria ipsius) in ingloriâ & mortuâ materiâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contumeliâ afficere: It is unlawful for Christians to use the fashions of Gentiles, who worshipped Daemons or Devils; and in a base and liveless matter (they mean Images) to dishonour the Saints, who shall one day shine, in such and so great grace and glory, viz. to reign with Christ, and to judge the world, and to be made like to his glory, as they said a little before, Concil. Nicen. 2. Art. 6. Tom. 4.  
As for the other part of the calumny, about styling the the Virgin Mary, Deipara, hear not only what they practised, but what they expressly decreed, ibid.▪ Tom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: If any one shall not confess God to be truly Emmanuel, and therefore the holy Virgin to be Deipara, the Mother of God, let him be Anathema. Here the blessed Virgin hath both the name of Saint (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mother of God given her. All this you shall find in the sixth act of the idolatrous Council of Nice, where the enemies, while they would confute the definition of the Synod of Canstantinople, have preserved it, which else had utterly perished▪ as the Acts thereof have done.  
Now judge whether Constantine and his Council were guilty or not, of what the idolatrous faction charged them with. We may wonder the less at this notorious impudence of lying companions, seeing we have like experience of such calumnies fastened upon ourselves this day; though there be so many thousand eyes and ears, and writings too, which confute them.  
And thus you have seen what manner of times they were, about the end of which our Simeon Metaphras●es lived. Was it not high time for him think you, and those hands to which he was beholding (for I will not charge him with all) to ply the old craft, and reinforce the Legends with new lies, when the credit of Saint-worship lay thus a bleeding? It is not credible they would be so much wanting to themselves. And it is as apparent, that those tales of the new strain, which we had out of Simeon, were coined in this age, and not before; For if any such thing had been known, or delivered from elder times, how came it to pass, no notice thereof was given us by any writer of Ecclesiastical story, by any father, by any Compiler or forger of Martyr's lives and miracles till now? Certainly so miraculous and wonderful things, as voices from heaven, and Christ descending thence in a cloud, and the like, had been worth the telling: But alas, they could speak but little of these Martyrs, save only the names and times of their sufferings. And thus I end my digression, which yet I hope hath not been altogether impertinent to the present argument.  
The last particular of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hypocrisy of liars I made to be counterfeit writings, under the names of the first and best Antiquity: S. Pet●rs liturgy; the Liturgy of S. james; Matthew; Mark; the Apostles Council at Antioch; foisted works under the names of Austin, Origen, Cyprian, Athanaesius and others: Through which we need not doubt, but the doctrine of Daemons was promoted, when we see some not ashamed still to maintain it▪ by these counterfeit authorityes.  
Thus you see, how the firstborn and the most ancient part of the doctrine of Daemons, the Deifying of Saints & Martyrs was advanced by the hypocrisy of liars. The same you shall find to have been verified also in the advancing of the next-born D●mon-changling Image-worship, and of the third, the Idolatry of the Masse-God, all brought in, and established by the means and ways aforesaid. I need not spend time in Historical allegations, they are well enough known; and primu● in unoquoque genere est mensura consequentium. By that I spoke of the first, you may Judge of those which follow; yet for Images I will tell you a story or two for a taste: Bale our Countryman (Script. Illust. Britan, Cent. 11. ca 91.99.) relates, that about the year 712, one Egwin of Worcester published in writing certain Revelations, yea express Visions he had seen, wherein he was enjoined to set in his Diocese of Worcester the Image of the blessed Virgin, for the people to worship; which Pope Constantine the first having made him confirm by oath, not only ratifyed by his Bull; but caused Brithwald the Archbishop to hold a Council of the whole Clergy at London, to commend them to the people.  
In that Idolatrous Council of the second of Nice, one of their proofs, among many the like for worshipping of Images, is a tale quoted out of I know not what Sophronius, of a certain Recluse, who using to worship an Image of the Virgin Mary, holding Christ in her arms, had been a long time tempted by the devil to fornication; whereat on a time the old man being much aggrieved, the Devil visibly appearing told him in plain terms (but under an oath of secrecy) that he would never cease to vex him, until he left worshipping the Image of the blessed Virgin. The Monk notwithstanding he had made him swear by the most high, he should tell no body, yet acquaints one Abbot Theodore with the business, who not only allows of his perjury in revealing it, but gives him this ghostly resolution: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It were better he frequented all the Stews in the City, than not to worship Christ and his mother, in an Image. I am afraid some of their Monk successors still observe this wholesome counsel.  
I must tell you also some of the miracles and lies for laying the foundation of Transubstantiation, and thence advancing the Idol of the Mass. A certain Monk reports, that he saw Jesus Christ in form of a child sitting upon the Altar. Another saith, yea more than one, that Wittikind King of the Saxons entering disguised into a Church, and diligently observing the Christians fashion of receiving the Communion, saw them put a little pretty smiling boy into their mouths. These wonders and others of the like apparitions of flesh and blood began not, till about the end of the 800 years. But that they might seem ancienter, Simeon Metaphrastes hath a forged Legend of Arsenius the Hermit; and some body counterfeited the life of Saint Basil, under the name of Amphilochius his companion, which now they begin to be ashamed of. And for fear the people might suspect that these were illusions, they keep yet some of the flesh and blood which was thus transubstantiated, for a monument, in many Churches. To these apparitions, to make all complete, they tell us of a hive of Bees seen in Saint Gervais his Monastery in Paris, which built a Chapel of wax in honour of the Host, which some body put into the hive; and a miracle of an Ass that left his provender to worship the Host; and many other the like: but I have stayed too long amongst them, and therefore let here be the conclusion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we may pass on to that is yet behind.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Vide opus Hierarchicum seu Cousin. Migalian. in Timoth. ubi ex Home●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l●. O●cu●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
I come now to the last description of the means whereby the doctrine of Daemons was to be advanced, viz. through the hypocrisy of such as forbid marriage, and command to abstain from meats. Who are these? The wonderful correspondence of the event makes me verily believe, that the Holy Ghost intended here (at least chiefly) to decipher unto us Monks, and Doctors of Monkery, by two such marks, as ar● the chief points and grounds of that singularity of life. For prohibition of marriage, and difference of meats are inseparable characters of Monastical profession, and go common to all that crew of hypocrites, whether solivagant Hermit's, or Anchorites which live alone, or Coenobites which lived in society. And if we take them joined together, as our Apostle doth, I think they can befit no other kind of men by way of rule and precept, but these alone. 'Tis true, all Antichrists Priests are forbidden marriage, generally and absolutely; but meats they are not, save only upon certain days and times, which is not their case alone, but the people also partake with them in the like restraint. But Monks are bound by the vowed rule of their profession, to abstain from both absolutely and perpetually. Concerning the first hear S. Chrisostome speak; hom. 7 in Math. Nobis & Monachis (saith he) omnia mandata Dei sunt communia, praeter connubium: all the commandments of God are common to us, with Monks, besides marriage. Wherefore in the Council of Chalcedon is an express Canon, cap. 16. Vt nec Deo dicata Virgo, nec Monachus nubant: that no Nun or Monk should marry, (i. e.) they might not forsake their profession.  
For the second, the abstaining from meats, Saint Bennet can tell us best, who is the father and founder of well-nigh all the Monks of the West. His rule, which they all bind themselves to observe, ●aith; à carnibus omnes abstineant, let all abstain from flesh. Again, Carnium etiam quadrupedum omninò ab omnibus abstineatur comestio: let all abstain together from the eating of flesh of four footed beasts. Hence is that decree of Bishop Fructuosus in Gratian didst. 5. Carnem cuiquam Monach● nec gustandi, nec sumendi est concessa licentia: no Monk hath leave granted him to take, or so much as to taste a piece of flesh. And these were the two principal observations of the first Monks, before they came to be gathered into a society of a common life, under certain set rules. Paulus Thebaus the first pattern of this kind of life, abstained as from marriage (whereof there is no question) so from all meats, save bread and dates. Anthony the next eat nought but bread and salt, and both drank no other drink but water. Epiphanius in his Anchorato tells us of differing observations in this kind. Some eat no flesh, but fish; some neither of both, but fruits and herbs: some eat flying creatures, but abstained from all besides. But if you will take meats in this place in a larger sense, you shall have a full definition of Monkery, and take in that other Monastical principle of renouncing possessions, & having no propriety in any thing, which they account the second fundamental principle, next to the vow of chastity or single life. Now may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meats, be expounded in this sense? We know the word (Bread) in Scripture signifies all thing needful for the maintenance of life; omnia vi●ae subsidia; and therefore we ask them a●l in the Lord's prayer under that name, Give us this day our daily bread. Mark the words of David to Ziba, 2 Sam. 9 Thou and thy sons, and thy servants, shall till the land for him (Mephibosheth) and shalt bring in the fruits, that thy master's son may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food to eat. Here bread, or food, is taken for Mephibosheths' whole maintenance, the whole profit of the land which Ziba tills. Matth. 10.9.10. Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither coats, nor shoes, nor yet staves; for the workman is worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here gold, silver, brass, clothes, and staves, and all come under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, meat. In stead whereof Saint Luke chap. 10. ver. 7. putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his hire. Pro. 30.8. Agur saith, Give me neither poverty nor riches, feed me with food convenient for me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By all which appears, that food and meat in Scripture is often taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saint James speaks cap. 2. ver. 16. for all provision of things for the use of the body, and this life; maintenance, revenue, estate, possession▪ why may not then abstaining from meats in this Prophecy mean or include abstaining from possessions, votum paupertatis, the vow of poverty, and renouncing of the world, as the hypocrites call it? to which the following words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are every way as pliable as to the stricter sense, and may be read thus: which God hath created to be enjoyed with thanksgiving of them which, etc. Let us hear S. Bennets rule speak for all· Nemo aliquid proprium habeat, nullam omnino rem, neque codicem, neque tabulas, neque graphiarium, sed nihil omnino: Let no man have any thing proper or as his own, no kind of thing, neither book, nor writing, nor Inkhorn, nor any thing at all. And those who had once imposed upon themselves this law, were prohibited forever to return to the world again. Monachis non licere ad s●culum redire, saith the Canon of a great Council. Hear a story of S. Hierome Epist. ad Eustochium. A certain Monk being dead was found to have been so good an husband, as to have had lying by him one hundred Solidi, which he had gotten by weaving of linen; hereupon great doubt there was, what it should be done withal, whether given to the poor, to the Church, or to what use. But Pambo, and Isidorus, and the other Fathers (of the Monks) laid their heads together, decreed it should be buried with him, with this blessing; Pecunia tua sit tecum in perditionem; thy money perish together with thee. The like sentence gave Gregory the great against Justus a Monk, for the like fault, Dial. ●. c. 55.  
I conclude therefore, that these words, are a description of Monkery by such notes as are fundamental, which way soever we take them, either containing single life and discrimen ciborum, the differencing of meats, or the two vows of chastity and poverty, or all three of them, Chastity, Poverty, and abstaining from meats. As for that other vow of obedience, it was not from the beginning, nor common to all; not to Hermit's and Anchorites, but such as lived in common under an head. And these are the men through whose hypocrisy, and by whose means the doctrine of Daemons should be brought in, and advanced among Christians in the latter times.  
Now let us see and behold with admiration the truth of this part also of the prophecy. Where first observe that this singular kind of life began even just at the time when the doctrine of Daemons was to enter. For Paulus Thebaeus, and Anthony, the first patterns thereof, died, the former in the reign of Constantine, the latter a little before the year 360; whence, or near unto which time, we began our reckoning before of the first entrance of Saint-worship into the Church. About that time (Monks till then having been confined to Egypt) Hilarion brought them into Syria, and presently Saint Basil gave them a certain rule to live together in form of a Polity; and with the assistance of his brother Gregory Nyssen and Gregory Nazianzen (who all entered this new kind of life) dispersed them over all Asia and Greece; whose increase was so wonderful, that almost in an instant they filled the world, and their esteem was so great, that there was scarce a man of note, but took upon him this kind of life.  
Though therefore it be most true, that our Apostles prophecy will be verified, whichsoever of the two, either such as themselves entered the restraint of a Monastic life, or those who approved, taught, & maintained the holiness of that profession (as the rest did) were the ringleaders and Foster-fathers' of this defection; (for both come within the verge of such as forbid marriage, and command to abstain from meats) yet we will not content ourselves with so loose an application, but see what an hand Monks and Friars themselves (chief I suppose intended by the holy Ghost) had in this business.  
And first in the doctrine of Daemons, adoring of Relics, and Invocation of Saints: where that which I first speak of shall be in the words of Chemnitius, lest some more tender of the honour of our fathers upon earth, than of the glory of our father in heaven, might take exception. Hear therefore not me, but Chemnitius in his examen Concilii Tridentini: About the year of our Lord God 370 per Basilium, Nissenum, et Nazianzenum in publicos Ecclesia conventus, occasione orationum Panegyricarum Invocatio Sanctorum invehi coepit; eodem tempore cum ab iisdem authoribus Monachatus ex Aegypto et Syriâ in Graeciam introduceretur, Et videtur (saith he) haec sive portio, sive Appendix Monachatus fuisse. By Basil, Nissen, and Nazianzen, upon occasion of panegyrical orations, Invocation of Saints began to be brought into the public Assemblies of the Church, at the same time, when by the same Authors the profession of Monastical life was was brought out of Egypt and Syria into Greece; and it seems (saith he) that this was either a part, or an appurtenance of Monkery etc. Again speaking of St. Ambrose when he had once turned Monk, howsoever he was before; Non tamen nego (inquit) Ambrosium, tandem cum Monochatum à Basilio mutuò sumpsisset, etiàm ad Invocationem Sanctorum inclinare coepisse, ut patet ex libro de viduis. I deny not (saith he) but Ambrose at length, when he had once borrowed Monkery from Basil, began also to incline to the Invocation of Saints, as appears in his book De viduis. Thus Chemnitius.  
And that you may yet further see how operative Monks were in this business, hear Saint Augustine de opere Monachorum, cap. 28. Tam multos hypocritas sub habitu Monachorum usquequaque dispersit Satan, circumeuntes provincias, nusquam missos, nusquam fixos, nusquam stantes, nusquam sedentes. Alii membra Martyrum, si tamen Martyrum venditant; & omnes petunt, omnes exigunt, aut sumptus lucrosae egestatis, aut simulatae pretium sanctitatis. The Devil (saith he) hath dispersed in every corner such a crew of hypocrites, under the habit of Monks, gadding about every Country, sent no whither, staying no where, every where restless, whether sitting or standing; some sell the limbs of Martyrs, if so be of Martyrs; and all ask, all exacting either the expense of a gainful poverty, or the hire of a counterfeit sanctity. These were those surely which occasioned that rescript of Theodosius the Emperor, Nemo Martyrem distrahat, nemo mercetur; let no man sell, let no man buy a Martyr: whereby we may gather what honesty was like to be used amongst them: we know, Laudat venales qui vult extrudere merces; Merchants use to commend their commodities. Gregory of Tours, who lived and died somewhat before the year 600, tells us this, Monachos quosdam Romam venisse, ac prope templum Pauli corpora quaedam noctu effodisse, qui comprehensi fassi sunt in Graeciam se ea pro Sanctorum reliquiis portaturos fuisse; That certain Monks came to Rome, and near unto Saint Paul's Church, in the night time, digged up certain bodies; who being apprehended, confessed they meant to have carried them into Greece for relics of Saints. The same Author, l. 9 c. 6. Hist. Franc. relates a story of another counterfeit Monk, who pretended to come out of Spain with Martyr's relics; but being discovered, they were found to be certain herbs, with bones of Mice, and such like stuff: and he tells us there were many such seducers which deluded the people. And he said true, there were many indeed, and many more than Gregory took for such, even those h●e took for honest men. For though it must not be denied, but God had some of this order which were holy men, and unfeignedly mortified, notwithstanding their errou● in thinking God was pleased with that singularity of life; yet must it be confessed, that the greater part were no better than hypocrites, and counterfeits, and that the lamentable defection of the Christian Church chiefly proceeded from, and was fostered by men of that profession, as in part we have heard already.  
And if you can with patience hear him speak, I will add the testimony of Eunapius Sardianus, a Pagan Writer, who lived in the days of Theodosius the first, about the year 400, in the life of Edesius, most bitterly inveighing against the Christians for demolishing the renowned Temple of Serapis at Alexandria in Egypt: he speaks in this manner: When they had done (saith he) they brought into the holy places those which they call Monks, men indeed for shape, but living like swine, and openly committing innumerable villainies, not to be named; who yet took it for a piece of Religion thus to despise the Divinity (he means of Serapis:) for then (saith he) whosoever wore a black coat, and would demean himself absurdly in public, got a tyrannical authority; to such an opinion of virtue had that sort of men attained. These Monks also they placed at Canopus, in stead of the intelligible gods, to worship slaves, and those of no good condition; thus bringing a bond of Religion upon men. For having powdered the bones and skulls of such as had been condemned of many crimes, and punished by a legal course of justice, they made Gods of them; prostrating themselves unto them, and thinking themselves the better for being polluted with Sepulchers; they called them forsooth Martyrs, and some Deacons, yea and Solicitours of their prayers with the gods; being indeed but perfidious slaves, who had been well basted with the whip, and carried the scars of their lewdness upon their bodies, and yet such gods as these the earth brings forth.  
Thus the wretched caitiff, and damned dog, blasphemes the Saints and servants of Christ, who loved not their lives unto death; the dust of whose feet he was not worthy to lick up. Yet may we make a shift to gather hence, what manner of offices Monks were then busied in. And if Baronius took leave to use his testimony for the antiquity of Saint-worship, why may not I with the like liberty allege it, to show that Monks and Friars were ringleaders therein?  
But when the Idolatry of Image-worship came to be added to those of Saints, whether Monks and Friars were not the chief sticklers therein, judge when you shall hear how it fared with them in that great opposition against Idols in the East.  
Of Leo Isaurus, the first of those Emperors that opposed Images, we have this in general out of the Greek Menology: That he raged most cruelly against Bishops and Monks, which maintained the worship of Images; and that he burned a whole cloister of such kind of people in their Monastery, together with a famous Library, and all their furniture.  
But Constantine his son made a worse fray amongst them. For the Author of the Acts of Monk Stephen tells us, That he being reproved and convicted for what he had done (viz. against Images) by the religious and worthy professors of Monastical life, he raised an implacable war against them; calling that noble habit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the vesture of darkness; and the Monks themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, unworthy of memory: and besides, terming them all Idolaters, for the worshipping of venerable Images.  
The same is confirmed by Theosterictus, another Author of that time, who saith, That the whole aim and study of this Emperor was to extinguish and root out the order of Monks.  
And for particulars, here what Theophanes (himself a Monk, and a little singed too in this flame, before it ended) will inform us.  
In the one and twentieth year of his reign he caused (saith he) Andreas Calybites, a worthy Monk, who reproved him for his impiety (in demolishing Images) to be scourged till he died, lib. 22. cap. 30. Hist. miscell.  
In the five and twentieth year of his reign he caused Monk Stephen to be dragged by the heels in the streets, till being rend in pieces, he died; both for the aforesaid offence, and because he drew and persuaded many to a Monastical life, Ibid. cap. 39  
The same year the Emperor (saith he) disgraced and dishonoured the Monastical habit, publicly commanding every Monk to lead a woman by the hand, so to march through the Hippodrome, all the people abusing them, and spitting upon them, Ibid. cap. 40.  
In the seven and twentieth year, the Monasteries (he saith) partly he destroyed to the very foundations, partly bestowed them upon his Captains and Soldiers, Ibid. cap. 49.  
In the same year, when he could not draw Peter à Metra, a famous Stylite, or Pillar-Monk, unto his opinions, he caused him likewise to be dragged by the heels, and his body cast out into the streets, Ibid. cap. 48.  
In his thirtieth year, his Praetor or Deputy Lichanodraco gathered all the Monks in his jurisdiction together, and commanded them to obey the Emperor, to put on a white coat, and to marry wives instantly, or to have their eyes put out, and to be sent into exile, Ibid. cap. 52. So the Emperor, when he would have Constantine the Patriarch abjure Monkery, he made him (saith the same Author) eat flesh, Lib. eod. cap. 29.  
In the one and thirtieth year the same Lichanodraco sold all the Monasteries, both of men and women in his jurisdiction, and sent the money to the Emperor. If he found any one to have a relic of any Saint in keeping, he burned it, and punished him that had it. He slew the Monks, some with stripes, some with the sword; and left not a man, where he had to do, that wore a Monastical habit; whereupon the Emperor wrote thus unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I have found thee a man after mine own heart, who fulfilest my whole will. Thus much of Constantine.  
The like reports Cedrenus of Michael Balbus, That he abominated Monks, and diversely afflicted them, ordaining one punishment after another against them. As also of Theophilus, the last Emperor that opposed Images: Theophilus (saith he) ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that no Monks should have access unto the Cities, and that they should by all means be banished; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not so much as dare to be seen in the Country: and that he caused the Monasteries and places of holy retirement to become common and secular habitations: what the reason was, we may learn by that the same Author tells us: Of those (saith he) which reprehended the Emperor, the Abramite Monks were the chief; who freely adventuring into his presence, did demonstrate that Monastical life was not an invention of yesterday, or the other day, but an ancient and primitive institution, and that holy Images were familiar in the Apostles times, and that Saint Luke painted an Image of the blessed Virgin, etc. But it seems the Emperor was not convinced by their demonstration: for this their boldness cost them full dear, as our Author relates.  
By this time I know you understand what the matter was that this Image-storm fell so heavily upon the heads of Monks and Friars: and yet notwithstanding all this, they at length prevailed, and carried the day (so God would have it) for their Idols. For another Theophanes, whom they call the Presbyter, a Writer also of his time tells, That Theophilus being dead, Theodora the Empress (whilst she reigned in the minority of Michael her son) when she meant to restore Image-worship, which had been banished now the second time, ever since Leo Armenius, Re cum illis communicatâ, qui erant in magistratu & dignitate constituti, accersit cum ipsis eos, qui inter Monachos praestabant, & de Imaginum instauratione quaestionem proponit. Cumque idem omnes consentientes comperissent, diuturnoque ejus re● desiderio teneri, atque animo excruciari propter Religionis in hâc re mutationem, postulat, ●t se etiam Patrum authoritatibus ad veritatem confirmarent, quas variis in libris invenissent. Mandavitque quo in loco Palatii praefinito, ●aetus Ecclesiasticus universus cogeretur, & ad populum eâ de re verba faceret, etc. that is, when she had acquainted the Magistrates, and those that were in authority, therewith, together with them she sent for the chiefest of the Monks, and propounded to them the question concerning restoring of Images: whom when she found all men for the purpose, yea very eager in the business, she called a Synod, whereby Idolatry was again publicly erected in the Greek Church, 120 years after it first began to be purged thereof, by Leo Isaurus the Emperor.  
For the Idolatry of the masse-god, which was not in use, at soon, till a thousand years after Christ, when the opinion of Transubstantiation had gotten strength, we shall not need trouble ourselves much to show that Monks and Friars were the authors and advancers thereof; since by that time, these kind of men were become the only masters of Divinity: and therefore we need not doubt, that what was then broached in the Church, came out of their shop.  
Judge now, by what you have heard, how truly this Prophecy of Saint Paul is fulfilled, who told us, that the Doctrines of Daemons should be brought into the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; through the hypocrisy of those who forbid to marry, and (command) to abstain from meats.   
FINIS.   

Printed for SAMUEL MAN at the Swan in Paul's Churchyard.