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colunto; 8cos, quos in cælum merita vocaverint.
That the Saints should be worshipped, as well
those that had been always esteemed the happy inba-
bitants of Heaven, as those that by their merits have
been exalied into Heaven. See another Roman
Law like it. Deorum manium jura fanéta sunto,
hos letho datos divos habento. That the rights of
the Gods Manes should be inviolable, and that
they should be reputed for Saints after their death.
Is there not an admirable Providence in this, that
new Rome hath re-establisht the same Laws al-
most in the fame terms. And who can doubt af
ter this, whether Antichristian Rome hath renewed
ancient Rome's Doctrine of Demons?

But besides, these men become Damons, that À fecond ancient Pagan Theology did acknowledge others rank of that were always such, and that never had been feparate

, men. All the monuments of Paganism that we fpirits, have, are full of this Theology. Apuleius expresses it in these words.; There is another fort of

Socratis, Demons that are superiour and more august, who being free from the bonds and dif-engaged from the chains of body, have each of them received a cera tain

particular strength and power. 'Tis from this rank of superiour Demons, that Plato hath taken those Damons, of which he believes every man hath one all his life time for a witness of his actions and a guardian. How is it possible, that one should not perceive this perfect conformity, between the Pagan Theology and the popish Theology ? Exact- the po ly as the Heathens did , fo do the Papists make make two two orders of spirits , that are the mediatours and

mediatory protektors of men : humane souls or glorified spirits. Saints, and Angels naturally separate from matter. The Heathens took Guardians from among those Damens, who had never been men; the Pa

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in the crection,

worship of


pists allign to each man a guardian spirit, but he is taken out of the order of Angels. They call him the guardian Angel; and every devout person recommends himself to his guardian Angel, when he

undertakes any thing of danger. The Papilm The Heathens to render these Damons, or these

Demi-Gods, favourable to them , erected their confecra- pi&tures, and made Images of them; all the world worship of knows that. They consecrated these Images, and Imageshath perswaded themselves that by vertue of that perfectly brought confecration , the spiritual Gods came to dwell in back the that matter, to which they had given a shape.

The makers of Images, faitli Tertullian, give bodies to the Demons. One may see this i heology very diftinctly expressed in a Dialogue entitled Asclepius , attributed to Hermes. Tresmegiftus , which at least is of some antiquity, and was in fome esteem among the Heathens , seeing Apuleius took the pains to translate it into Latin. 'I is a marvel, faith he, that surpasseih all other marvels, that man hath found a way to make Gods. Our Ancestors were greatly deceived by their incredulity touching the Gods , and had but little regard 10 Religion and the purity of the Divine fervice. They invented an art of making Gods ; Because they could not make fouls, andjoin them to insensible bodies, they called the souls of Damois and of Angels, to put them into their Images, and in the holy mysteries, by which means'the Images obrain the

power of helping or hurting. See altogether pure popery. They may say what they will, that they believe not that there is any vertue in the Images : yet however, it is true, 'First, That in the Papism, an Image, that hath not been consecra. ted, according to the Ritual, cannot be exposed to the publick devotion of the people. Secondly,


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That Images not consecrated's are reputed of no vertue ; whereas those that are consecrate, do often work miracles, or the he and she-Saints work miracles by them. But if you would have any thing that is yet more like to the Doctrine of the Heathens, touching the power of confecrations, to draw the Gods into their Images, you will find it in the Doctrine of Transsubstantiation and the reab presence. As the Heathens believed, they did by their invocations draw down their Gods into their brass and marble ; so the papism by the vertue of confecration draws down it's God into a morcel of bread, and there encloses it falt.

The ancient Heatbens defended themfelves in this matter, just as our new Heathens. You dea ceive your felves, said they ; we worship neither copper, nor silver, nor gold , nor other matter of which the Images of the Gods are made, &c. But in theso signs we adore and worship the Gods.

Lally, the Heathens did adore and serve the Reliques of their deąd men and of their Demons. 'Twas to the honour of these dead men, that the feasts were made, that are called inferię, parentalia , parentationes and novemdialia , and a hundred other things, whence we have elsewhere {hew'd its perfect conformity with the services of the papism for the dead. We have heard Plato quoted by Eusebius, telling us, we must worship the fepulchers of the Hero's. Clemeras. Alexandirinus, Arnobius, Eusebius, &c. tell us, the Temples of the false Gods were nothing else but the Tombs of the Heroes. And this is exactly what the papism imitates ; its Temples, and its Altars are garnisht with Reliques; and it would believe that a Temple would not have all that it must have , if there were not some bones of a Saint under the Altar.

The word

Thus you have that which perswades me, that the Apostle designs the worship of the papism by the doctrine of Demons ? 'Tis this exact conformity that is found between the ancient Doctrine of Demons and the new. I think nothing can be objected but this, viz. that the word Damon in the H. Scriptures is never taken in a good sense. It always signifies those wicked spirits, that seduce men in this World, and must torment them in the other. Whereas the Heathens in their Theology by Damons understood those kind spirits, which are the mediatours of commerce between God and men. Joseph Mede answers to this, two things.

First, That the usage of this word Damon in Damon in the sense of the Pagans, for Gods of the second the Scrip-, rank, was not unknown to the writers of thenew al ways ta- Testament. Saint Luke in the 19th Chap of the en Teole.Acts, introduceth the. Athenians, saying of Saint

Paul, that he is a setter forth of frange Demons. In the same Chap. Saint Paul saith, that he found the Athenians too much addicted to the worship of Demons. In the 9th Chapter of the Revelation Saint John faith , that the horrible plague that fell on men , hindred them not from worshipping of Demons. The people there fpoken of, that came from above Euphrates , horsemen to the number of twenty thousand times ten thousand, are in all likelihood the Tuss. And those that are smitten with that plague, are the Christians, to whom the adoration of Demons is attri. buted because they worshipped Saints and Angels.

The second thing, that yoseph Mede answers, which is very certain and very solid, is, that the Heathens facrificed and render'd their homage to


evil spirits, and not, as they pretended to Angels, The Hear and to the happy Spirits; that are Administratours thens & the under God. Because these holy creatures are too believing much given to the service of God, and too much they wort: in the interests of their great master, to arrogate Genius's, to themselves and receive any of that homage that wicked men would render to them. The Heathens there- fpirits, fore in their intention served good Genius's , but indeed the wicked Demos ? "Tis the same with the Heathens of the Antichristian Empire. They intend to serve the Saints and Angels; but those pure and happy Spirits, have no mind to receive such worship. It goes to them that refuse it, it goes not to God who abominates it. It goes therefore to the Devils, that take it for themselves, and rejoyce in it; so the Antichristian Idolatry may justly be called by the fame name as the Heathen Idolatry. For they have the same model, the same principles, the same ceremonies, and they go to the honour of the same Prince of darkness, whose Empire they encrease.


What is the Character of those , that were to

establish Idolatry in the Christian Religion. They are Priests and Monks, Authors of the. Laws of Celibacy and of fasts. How many fables and fiktions have been invented by these men seared in their consciences. W

E are much obliged to the H. Spirit speak- ;

ing by the mouth of S. Paul, that he would in this. Text add the Character of the persons that



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