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Should lead men to Hell by troops, he must be suffer'd to do it, and be left to God to be judged. 'Tis a Doctrine that hath the Devil for its Author, which sets up other objects of worship befides God, that gives Iefus Christ companions, and believers other Saviours. It was no other than the Devil, that could inspire Christians with the thoughts of adoring Images, and bringing in afresh that Paganism, that was once buried. 'Twas the Devil, the father of lies, that form'd that monster of Transsubstantiation, that hath contrived that prophane sacrifice of the Mass; and who of a Sacrament hath made a wretched Idol of it; and so to keep to the common opinion, the true Religion will not lose any thing by it. | However, I confess I have resolved on Joseph By Do
op &trines of Mede's sense. It hath not been without weigh- Väinons ing things, and I did a long time believe, that we
V, tal under and this interpretation was much more ingenious than Do&rines, solid. But after I had well thought on it, I judg’d the quite contrary, and that for these Gods for
their obreafons. . I. First, This expression, Doctrine of Demons, doth not more naturally signify, that the Doctrine spoken of hach Demons for its Authors, than it doth that it hath them for its Object. For it is certain, that in all languages these sorts of propositions are æquivocal. We fay, the love of God, to signify the love of which God is the object, more naturally than to signify that love of which he is the Author. We say, the knowledge of bo-dies, to signify that knowledge of which bodies are the objects ; the knowledge of the stars , to express Astrology; a treatise of Angels, to express a book, not made by the Angels, but treating of them. The same æquivocal (peech, and the same
Gage is to be mof the Epistlet of Baptisms Bied.
usage is to be met with in the sacred books. In
the fixth Chapt. of the Epistle to the Hebrews the Heb. 6. 2. Apostle speaks of the Do&trine of Baptisms , i. e.
of the Dotrine , that hath Baptism for its object. 182.13.12. St. Luke faith, that the Pro-consul Sergius was
astonished at the Doctrine of the Lord , i.e. the Acts 3. 16. 1:2:20. Doctrine treating of the Lord. The faith of the Son
of God, and faith of his name, is the faith,not which hath Jesus Christ for its Author, but its object. And thus you see, we have already gain'd one point, viz. that Grammar can put in no obstacle
to this Interpretation. By the DO II. My second reason is, because explain it årime of how you will, I am perswaded that by the Domust be un- &trine of Devils, or of Damons, is meant the Idoa. derstood the Idola latry which Antichrist was to re-establish in the try of Po- Church. For this is that which distinguishes that pery.
Religion from the Christian Religion, and which renders it abominable. It will be said, that there are some things in the Papism, which are not less abominable than its Idolatry, that is, the usur. pation of Jesus Christs power by the Pope. Iconfess it. But befides, that this ufurpation is joined with Idolatry, seeing they make an Idol of the Pope , I say, there is in Antichristianism an Empire and a Religion. The Empire is Diabolical, Tyrannical, Antichristian, and may wellbe called an Empire of Devils, as having them for its Authors. . And ”tis in this respect of an Empire and a Tyranny, that St. Paul principally considers Antichristianism in the second Chapter of the se'cond Epistle to the Thessalonians. For there he represents the head of this Empire , as a Tyrant that fits himself down on the Throne of God, and was to possess the Empire , when he that then held it, was cast down. "Tis true, that he con
fiders it also a little as a Religion ; for he calls it a Mystery, and faith, it shall be establisht by false figns and false miracles. But in this fourth Chap. of the first Epistle to Timotly, he considers An. tichristianism purely as a Religion , and not as an Empire. Therefore he speaks only of Apostacy, Spirits, Deceivers, and of Doctrines. Now, that
which is most abominable in the Papilm, as 'tis a i Religion, is without doubt its Idolatry, and not
its heresies; and consequently, this is what we | must here understand by the Doctrine of Devils,
or of Damons. For the Apostle intends by that
to note that which is most criminal in the Papism. ♡ Seeing therefore we must necessarily understand
by these words Doctrine of Demons', the AntiA christian Idolatry, why should we not believe, that ¿ the Apostle Saint Paul calls it so by way of allu
sion, and comparing it with the heathen Religion I and Theology?
I have just before made a distinction, which I AntichtiE desire may be observed, because 'tis of great use considered
rtianism is for the understanding the Prophecies of the Reve-in the Prom
phecies, lation, on this argument of the estate of Anti-Tometimes chrift ; 'Tis this, that the H. Spirit sometimes as a Relim
gion, somspeaks of it as of a Religion , sometimes as of an times as an Empire. Indeed, he considers it much oftner Empire. under the notion of an Empire, than under that of a Religion. In the 13, 14, 16, 17, and 18th of the Revelation, where Antichristianism is represented as a Beast with two horn's, or seven heads and ten borns, and as a City called Babylon, 'tis under the Idea of an Empire. For in the Prophetical visions: Beasts always signify Kings and Empires : But in the 11th Chap. Antichristianism is represented as a Religion; for it is called Paganism, and is Thadowed forth under the emblem
of a Temple that is prophaned. Leave out the Court, which is without the Temple, and measure it not, for it is given to the Gentiles. In those places where it is represented as a whore, where the Cup of its abominations is spoken of, and where it is faid, it shall seduce the inhabitants of the Earth by the signs that it shall work, it is consider'd as a Religion ; because worship , idolatry , miracles
and signs belong to Religion. The DO.
b. III. The H. Spirit's representing the Antichris &rine of stian Religion as a Paganism, is to me a new rea
chris son, that perswades me, that in the Text of St. ftian Paga. Paul, which we are now discoursing of, by the nism are The fame Doctrine of Demons we must understaud that do.
ctrine , of which Damons are the object. For I look on these two Texts as Parallel ; this of the Revelation, the oüt ward Court is given to the Gene tiles ; and this, the apostacy of the son of perdi. tion shall be a Doctrine of Demons. Now it is çertain, that in that Text in the eleventh of the Revelation is precisely meant that Paganism, that Pagan Theology, and that Pagan service, that were introduced into the Christian Religion, and confequently here by the Doctrines of Demons , we must understand the Pagan Religion , that worshipt Demons, or Antichristianism, that hath made for it self a Religion altogether like it in worship
ping new Demons. God could IV. But the principal reason that perfectly noc but . predi&t the perswades me ; is, the event, which is always introducti- the best, or rather the cnly sure Interpreter of nisin into prophecies. One thing is certain, viz. that there the Chrifti- is a perfect conformity between the Thelogy and an Church.
worship of the ancient Paganism, and the Antichristian Religion of the Papism. This was not done by chance. God permitted it, God fore
faw it, and without doubt God hath predicted it.
For there is no likelihood, that having carefully si · marked in the Prophecies events incomparably less
considerable ; he should forget this." 'Tis true; one may fay, that the Prophecy of it is found in these words of the Revelation, the outward Court shall be given to the Gentiles ; and in those places where the Antichriftian and popish Religion is compared to adultery, and the corrupted Church to a whore. But the first seems to me to be too obscure, and the second too general. I can't believe; but that God would leave us some Oracles more clear and less general, to predict this admirable conformity, which is between the worship of the ancient Paganism, and that of Anrichristianism. Now this Text more express and more clear then the others, I do not find elsewhere.
To set forth this last proof in all its strength, we must consider some points of this conformity: They may be seen already in those two Chapt. of the second part of our Prejudices, where we have shewn the conformity between Popery and Paga-. nism. But not to give any the trouble of leaving this book to find out the proof of this truth, that the worship of Demons among the Heathens; and this of the Saints in the Papism are alike, we will here give an abstract of it."
The Pagan Theology about good Demons is re- The Artis; fërred to these Articles. I. They said, that be-cles of the sides the great Gods, there were inferiour Divi- Theology nities, that received all their power from the su- &Religioa
touching periour Gods. II. The inferiour Divinities were Dæmons. either consecrated Heroes, and deified souls, or fpirits naturally and originally separated from matter. I IĮ. Their office was to be mediatours between men and the great Gods , to execute
will here give Theology about they faid, that boire pour cology