Yet it is

in higher

terms.

pretended it was an Emblem of that great God that had brought them out of Egypt. They ferved Baalim, the Gods of Arangers, 'tis true; but this was in affociating them with the true God, whose worship they never did reject. If ever there was a time of corruption, it was that of Ahab, who to the fin of Jeroboam added all the abominations of the Tyrians, which his wife lezabel taught him. Nevertheless at that very time, Elias confeffes, that the nation halted between two, worshipped God and Baal at the fame time.

It appears therefore that the Idolatry of the defcribed Heathens, who worshipped none but falfe Gods, was more criminal; however, the Holy Spirit fpeaks against the Idolatry of Ifrael, with a thoufand times more violence and vehemence than against that of the Heathens. The Prophets defcribe the heathen Idolaters as fools, as brutish perfons, that had loft their fenfes, who of the fame log of wood made a God and a foot-ftool. But when they speak of the Idolatry of Ifrael, they do it in fuch terms as make perfons of any modefty to blush. For there are no odious Ideas in the most infamous prostitution, which the H. Spirit doth not bring in in his description of them. We need but confult the 16th Ch. of Ezech. and many more places of the other Prophets, where the Idolatrous Iewish Church is reprefented as a woman void of fhame, that prostitutes her felf to every comer, that fits in the cross ways, that offers her felf, that opens her bofom, that speaks fuch words as modefty can't hear and doth abominable actions.

The reafon of this difference is plain, 'tis becaufe the Idolatry of the Heathens is confider'd

only

minal, and

why.

only as a fimple fornication, and the Idolatry of The Idolatry of the Ifrael as adultery. Every one knows the diffe- Church is rence between fimple Fornication and Adultery, moft criAlmost all nations have punish'd adultery with death. But the Heathens did fcarce think that fornication was a fin; the fews themfelves counted it as a trivial matter. A man fees the worst of crimes committed upon a woman that belongs not to him, without being much moved at it; but the least debauches of his own wife ftir up his jealoufie, and kindle his anger. He can't fpeak of them without vehemence, and in terms that fignify the greatness of his grief. And 'tis not an unreasonable refentment. A woman with whom he hath made no treaty, that hath not plighted her troth to him, nor he his to her, doth him no wrong, there is no fhame redounds to him thereby; whereas the crimes of his wife cover him' with infamy. 'Tis the fame with God; the Idolatry of the Heathens in his opinion is but a fimple fornication, he hath made no treaty with them who are without the covenant; no fhame

nor

difhonour is reflected on him from their debaucheries. But he hath treated with the Church, The is his Spouse; he calls her fo; 'tis a figurative expreffion that he every where ufes. We need not therefore wonder, if he be more fenfible of those wrongs, that are done him on her part. Although the Idolatries of the Heathens were greater, confidering them precisely in themselves, than the Idolatries of the Church; yet however, God would not be fo much offended by them. A Husband is more offended by the light debaucheries of his Spouse, than by the greatest crimes of one that is only his Kinfwoman. It fignifies nothing, that this woman doth not

0 3

deny

1

deny her Husband her favours; iffhe fuffer others to fhare with him, her crime is not the lefs. It fignifies nothing alfo, that the Church doth not refuse to give adoration to the true God; if the fuffer the creatures to be fharers with him, fhe is not lefs criminal'; fhe is ftill an Adulterefs, and her crime is an abomination.

It is eafy to apply all this to the Chriftian Church; the bands of the facred marriage that unite her to her God are much more noble, glorious and trait than those that united God to the Synagogue. So her adulteries alfo are much more worthy to be condemned. It fignifies nothing that the commits them with thofe that are called the friends of God. A King is not the lefs offended by the disorders of his Spouse, that proftitutes her felf to his favourites, than if the prostituted her felf to trangers. And thus, I think, enough hath been faid to juftify this, that the Papifm is a true Apoftacy, and that that term, and others, though higher, are not too big to fignify the abominations of the Antichriftian Empire.

СНАР.

CHAP. X X.

The deceiving Spirits which St. Paul speaks of, are Evil Spirits, The Doctrine of Dæmons is that Doctrine, that hath Dæmons for its Objects, and not that which hath Damons for its Authors. There is a perfect conformity between the Theology and the Religion of the Heathens about Dæmons, and that of the Papifm about Saints and Angels, mediatory Spirits.

are the firft

Idolatry.

Aint Paul, continuing to defcribe, the future Evil fpirits S Antichriftian Empire, faith, that this Apo- Authors of ftacy fhall be joined with the fpirit of feduction: this Popish. They shall give up themselves to deceiving fpirits. 'Tis very indifferent whether by thefe deceiving Spirits, or fpirits of errour, as fome copies have it, we understand men or fpirits feparated

from matter; for both the one and the other yield a true fenfe. It is true, that the Antichriftian Apoftacy was formed by the deceit of certain deceiving fpirits, who being mad upon a falfe devotion, feduced others both by their examples. and also by their bad arguments. Yet I rather encline to believe, that by deceiving Spirits we are to understand evil spirits, which were the firft Authors, in the first place, of the worthip of Reliques, afterwards of the invocation of Saints, and at laft of the adoration of their Images. This was the way whereby fuperftition began to be eftablifht, viz. the vifions, by which Reliques.

O 4

were

Confel.

1.9. c.7.

whereby

led came

father of lics.

were discover'd. We learn from Saint Auftine, that the bodies of the Martyrs Gervais and Pro tais were found out by St. Ambrose by the help of a dream. The same time God revealed to this holy Bishop in a dream, where lay the bodies of the Martys Gervais and Protais, who many years were kept in the fecret of God, and preferv'd free from corruption, to the end they might be discover'd, to Stop the fury of a woman that was Empress, and The vifions mother of the Emperour. I will not wrong Saint Reliques Ambrofe fo far, as to accufe him of feigning this were revea vifion to deceive the people, to work falie mifrom the racles, that he might make the party that were for the word confubftantial, to triumph over Arianifm. But this is certain, it was a deceiving Spirit that did abuse St. Ambrofe, and did difcover thefe Reliques to him to make Idols of them, because then the Reliques of the Saints began to be abused. The Miracles that were wrought by Reliques, either are fabulous stories of Impoftors, or the productions of him, who is the father of lies. Saint Auftin faith, that those who were poffefs'd were deliver'd by them. Befides that, the greatest part of those that were poffeffed in thofe ages, were melancholy perfons; it is not hard to conceive, that the Devil would play these pranks to establish Idolatry, that was then receiving its birth. He could do no less than go out of a body, feigning to be forced to it by the vertue of Reliques, and merit of a Saint. A blind man received his fight by putting a cloth to his eyes, that had touched the Coffin of the Martyrs. The people by their credulity make fuch fort of The Mira Miracles every day. St. Anftin had a good fees. fhare of this credulity. But though it were true; falic ones. the Devil might do things much harder than this,

gles were

of