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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	church_n	dead_a	purgatory_n	3,512	5	10.3440	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41681	The court of gentiles. Part III, The vanity of pagan philosophy demonstrated from its causes, parts, proprieties, and effects, namely pagan idolatrie, Judaic apostasie, gnostic infusions, errors among the Greek fathers, specially Origen, Arianisme, Pelagianisme, and the whole systeme of papisme or antichristianisme : distributed into three parts, mystic, scholastic, and canonic theologie / by Theophilus Gale.	Gale, Theophilus, 1628-1678.	1677 (1677)	Wing G141; ESTC R10994	239,335	264

Expiations of Sins taken from the Chaldean and Orphic Discipline Amongst which Sea water had the first place then fountain-water Scilla Sulphur Bitumen c. The Orphic Discipline which Grotius here mentions takes in also the Pythagoric which was but a branch thereof 2 Tim. 3.13 And so Grotius on the foregoing 2 Tim. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceiving and being deceived These Doctors saies he meaning the Gnostics who deceived the people were themselves deceived by the Philosophers specially by the Pythagoreans of whom there were many at Ephesus And it is apparent that the whole of Pythagoras's Discipline was calculated to lay a foundation for human Expiations Satisfactions and Merits whence Antichrist did the more chearfully close with it as most proper to stablish his workes of Supererogation and Merits 1 King 18.28 We find the Priests of Baal cutting and lancing themselves as the sons of Antichrist now do and therefore Levit. 19.28 Deut. 14.1 God forbids these Rites because abused to Demon-worship We find also in Cicero de leg lib. 2. Sect. 46. That our merits carrie us to Heaven as Bochart observes Indeed this Doctrine of human Merits found too much footing amongst the Fathers specially Origen who being of the Alexandrine Schole affected too great a mixture of Pythagorean and Platonic Dogmes and amongst others this of Merits as in the foregoing Chap. 1. § 8. which opened a dore to Antichrist for the introducing his Canonic Satisfactions Merits Indulgences c. § 11. Antichrist's Purgatorie and prayers for the dead is another piece of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists Purgatorie from the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he introduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Imitation of the Pythagorean Platonic and Stoic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purification of Souls by fire after death That the Pythagoreans and Platonistes held some kind of Purgatorie or Purification of Souls separated has been before hinted This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purification of the soul by fire which the Stoics termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Purgatorie so much defended by the Devoti of Antichrist is indeed but an Imitamen of the Platonic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Purgation of the soul by fire brought into the Primitive Churches by Origen we have before B. 2. C. 1. § 8. intimated And to make good this charge we may consult Origen's Comments on Exod. Hom. 6. Psal 36. Hom. 3. Luk. Hom. 6. Where he would needs persuade men That both Believers and Insidels must passe through that fire which at last shal consume the world This opinion was followed by his Sectators the Oreginistic Monkes of Egypt yet condemned by the Orthodoxe But these disputes touching the condition and Domicile of Souls after death came to be multiplied and about the year 400 many had their minds corrupted with those fabulose Platonic Philosophemes That the souls of men were purged in a certain place before they were taken into Heaven Yet these Sentiments were laid down only as Problemes to be disputed not in forme of Dogmatic Articles as it 's wel observed Traite des Ancien Ceremon pag. 64. That the Antichristian Purgatorie is but an Imitamen of the Platonic Purgatorie wil be evident to any that takes a view of Plato's Idea thereof who in his Phaedo pag. 113. treating professedly of the threefold state of Souls after their separation from the bodie namely of the righteous in blisse of the desperately wicked in Tartarie or the Stygian lake and of those who are wicked but curable in a temporary Tartarie he addes concerning these two last But if by reason of the magnitude of their sins they may seem incurable then an agreable destinie casts them into Tartarie whence they never get out But such as happen to be curable though obnoxious to great sins on these there is laid a necessitie of falling into Tartarie but after they have continued there one year the Lake casts them out again Thus Plato Where he evidently makes mention of a Temporarie Tartarie distinct from the eternal fixed Tartarie of such as are incurably wicked which exactly answers to the Popish Purgatorie or Temporarie Hel. Now such as were in this Philosophic Purgatorie or Temporarie Tartarie Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrifice for the dead that they might have the more speedy egresse or dismission thence Plato Repub. lib. 2. tels us That there were certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mysteriose sumtuose sacrifices offered for them And that this is the proper import of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teleta is made evident by Ludovicus Vives on August Civit. lib. 4. cap. 31. Suidas saies he affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teletam to be the greatest and most sumtuose of al the mysteriose Sacrifices so called because the greatest part thereof was consumed For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to consume although it signifies also to perfect and therefore there are some who thinke these Teletae to be so called because they were the most perfect Sacrifices to which there was nothing wanting Such were the Sacrifices of the Sun and Moon and of Bacchus and some Expiations by which the sins not only of private persons but also of Cities and of the Dead as wel as of the living were purged away by Sacrifices plaies and al kind of sportes which Sacreds were called Teletae and so Plato Repub. 2. affirmes That these Teletae belong only to the dead and thence so called namely from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being Sacrifices appointed to deliver us from the infernal sufferings or the Temporarie Tartaries By which it 's evident that Plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were no other than certain Sacrifices performed to ransome mens Souls out of the Temporarie Tartarie or Purgatorie And further that these Teletae or Sacrifices for the Dead were part of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship is manifest by what Plato mentions thereof in his Symposium pag. 202 203. where having discoursed at large of Socrates's Demon his original nature and office both to conveigh the Gifts and Commands of the Supreme God to men and the prayers and sacrifices of men to the supreme God he addes this as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Teletas c. So that the Teletae or Sacrifices for the Dead did in a more peculiar manner belong to their Demon-worship Moreover Virgil Aen. 5 6. teacheth clearly a Purgatorie and prayer for the dead as Bochart Contre Veron P. 3. C. 25. S. 4. Art 1. hath observed By which it is evident that Antichrist's Purgatorie Sacrifices and Prayers for the dead are al but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Tim. 4.2 in imitation of the Philosophers Purgatorie and Teletae or Sacrifices and prayers for the dead their being delivered out of the Temporarie Tartarie or Purgatorie Now to inquire a little when and how these Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacrifices for the dead were introduced into the Christian Churches

we are to take notice that something hereof was found in them very early and that out of a symbolising humor thereby to induce the Gentiles to an embracement of the Christian Religion as we find it in Cyprian l. 3. Epist 15 16. Tertul. de Moneg Origen l. 3. in Job August Epist 68. And the manner how they were introduced seems this After the death of any Christian specially if a Martyr the following year on the day of his departure they made public Commemoration in the public Assemblie of his Faith Christian Exploits and Divine Assistances vouchsafed to him with prayers to God that he would vouchsafe them the like good issue Then the Parents or Friends of the Deceased to render the Commemoration more solemne presented to the Church or to the Poor of the Congregation then present a quantitie of Bread and other food Many also to keep alive their memorie in the Church would leave on their last Wil and Testament certain Legacies to be paid annually on the day of their death And such were the foundations of these Anniversary Commemorations Yet these Offerings were looked on in those Primitive Churches not as Expiatory Sacrifices but only as Memorials of the Faith and Christian Courage with other good deeds of their deceased friends as we are assured Traitè des Ancien Ceremonies l'an 200. p. 20. But lastly to confesse the truth it is certain that many of those Primitive Christians at least in the third and fourth Centuries did too much symbolise with the Gentiles Demon worship and particularly in these their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacrifices for the dead This is incomparably wel explicated by Is Cas Exer. 16. N 43. where he shews that these Sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teletae were in use among the Grecians who performed their chief Sacreds by Night and they were various some greater some lesser They were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysteries and the operation of these Sacreds was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they who partaked of them were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The scope of these Sacrifices they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or consummation This end they interpreted the perduction of the Soul to that state in which it was before its descent into the Bodie So Olympiodorus in Platon Phaedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scope of these Teletae is to reduce souls to that end from which they at first descended as from its principe By which it 's evident that they looked on these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teletae to be as Purgatories for the purifying of the Soul Thence Augustin de Trin. l. 3. c. 10. saith That Satan hath cast deluded souls headlong into Hel by promising the purgation of their souls by those which they cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teletas Which gives us a great account of that Antichristian Purgatorie so much pleaded for by the Sectators of Antichrist and taken up by them in Imitation of those Pagan Teletae Of which see more Court Gent. P. 1. B. 2. C. 9. § 10. This Philosophic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Purgatorie began indeed very early to gain footing in the Churches of Christ Antichristian Purgatorie from the Schole of Alexandria and as we need no way dout had its foundation from the Schole of Alexandria where the Pythagorean and Platonic Philosophie was then in great vogue whence Origen with many other pieces of Demon-worship sucked in this also of Purgatorie Sacrifices and Prayers for the Dead which the Monkes his successors afterwards digested and improved and at last Antichrist stablished and confirmed by his Ecclesiastic Canons as before These Antichristian Teletae or Sacrifices and Prayers for the Dead were come to some maturitie even in Augustin's time for he de Civit. Dei l. 8. c. 26 27. tels us of certain superstitiose persons who carried their Junkets to the Graves of Martyrs and there made their prayers c. And the Author of Traitè des Ancien Cerem pag. 39. affirmes that about the year 380 there was a considerable progresse wade in Prayers for the Dead And the same Author pag. 44. shews us how the Vigils or Watchings of the Dead as also the usage of Singing and Tapers at their Burials was brought into the Church about the year 400 as before Hence also sprang the Passing-Bel as they cal it at the Soul's departure out of the bodie which is alwaies in the Roman Church attended with Prayers Lastly al Funeral-treatments Orations Sermons Prayers at the Grave so much in request in the Roman Church seem al to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these Demon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices and Prayers for the dead thereby to redeem their Souls from Purgatorie c. SECT IV. Papal Primatie and Traditions from Ethnic Philosophie § 1. ANother piece of Antichrist's Canon-Law is that which concernes his Canonic Papal Primatie Antichrist's Canonic Primatic an Imitamen of the Pagan which we may reckon also as a part of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foretold 1 Tim. 4.1 For as Mede wel observes the whole of Antichristianisme is comprehended under this Prophetic character of Antichrist And indeed that the whole of Antichrist's Primatie is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Imitation of the Pagan Primatie stablished at Rome and elsewhere is evident from the confession of his own Canon-Law for Decret part 1. Distinct 21. Edit Colon. an 1631. pag. 62. I find according to this exact Version these very words Amongst the Priests there is some difference kept so that some are called simple Priests some Arch-Presbyters some Chorepiscopi some Bishops some Arch-Bishops some Metropolitans some Primates some Patriarches some summi Pontifices high Priests or Popes This difference was introduced chiefly from the Gentiles who called their Flamens some Arch-flamens others Proto-Flamens Thus the Canonist who indeed gives us a good Genealogie of al their Canonic Primatie I find this wel observed by learned Bochart Contre Veron part 3. Paragr 86. cap. 23. pag. 883. To the Ceremonies of the Jewes they have joined those of the Pagans It is upon this Model that they have built al their Papal Hierarchie c. I find the like observation in Grotius de Imp. Sum. Potest cap. 11. pag. 350. It may be demanded by what exemple chiefly the Episcopal dignitie was introduced into the Church That there were Degrees of Priests amongst the Gentiles is most evident Neither was this a new custome or proper only to the Greeks and their Descendents as the Discipline of the Druides teacheth us The Druides saies Caesar have one President who has the chiefest autoritie amongst them Druidibus praeest unus qui summam inter eos habet autoritatem Caes Comm. Also that the Preeminence of the Metropolitan Cities in Sacreds was very ancient Thucydides teacheth us who speaking of the Corcyreans Colonies of the Corinthians saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there

These Canons for Abstinences Grotius conceives to belong more peculiarly to the Pythagoreans than to the Jewes For saies he to abstain from Wine was not perpetually a Jewish injunction but in some few only but frequent amongst the Pythagoreans The Jews abstained from some Meats but the Pythagoreans from many more And this he laies down more Categorically and Positively on ver 20. They are saies Grotius Ver. 20 21. called the Rudiments of this world because commun to the Gentiles with the Jewes for there is nothing in these Rites proper to the Jewes yea they seem to procede rather from the Gentiles to the Jewes than from the Jewes to the Gentiles So again on v. 21. Touch not taste not Tertullian denies that these words belong to the Jewish Canon He seems to me to use words commun which should comprehend both Jewes and Philosophers specially the Pythagoreans These Pythagorean Canons or Dogmes touching Abstinence were greedily embraced first by the carnal Gnostics and after them by the sons of Antichrist according to our Apostles prediction in 1 Tim. 4.3 And that al Antichrist's Canons for Abstinence and Fastes were indeed a part of the Doctrines of Demons which he by his lies and Pagan imitation brought into the Temple of Christ see Mede on this Text Apostasie of the later times from Page 141 to 152. Edit 2. And to speake a little of the time When and the mode How these Pagan Abstinences crept into the Churches of Christ If we may speak the truth there was some foundation laid for these Popish Fastes and Abstinences even in the beginning of the second Centurie as it is wel observed by the Author of Traitè des Ancien Ceremon pag. 6 7. About the year 110 saies he there was introduced the diversitie of Junes or Fastes not as a Canon whereof the observation was necessary but only by custome proceding not from any public Authoritie of the Church but from the simplicitie of private persons The custome was then in the most part of the Churches to keep their Assemblies for the Celebration of the Sacraments and public Prayers on Wednesday and Friday and for the better disposing themselves unto the due performance of their duties they fasted on those daies From the same root sprang the observation of Lent which began only with the observation of a few daies before Easter set apart as preparatory to that worke Yet these Fastes and Abstinences were not made Canonic ' til the Monastic life began to be in fashion The same account he gives of the Popish Vigils or Watches In time of Persecution the Christians oft assembled in secret and by night and so when they came to enjoy peace they retained the same custome Thence we read that Constantin continued the Sacred Vigils even unto day and caused Torches to be lighted throughout the Citie and Lampes in the places where they kept their Assemblies Yet these Vigils and Tapers were then without superstition So the forenamed Author pag. 29. About the year 320 together with the Monastic life there entered the rules for Abstinence for until this time the Fastes were left free and indifferent At this time therefore inasinuch as the profession of Monkes ought to consist in a more severe life than that of others there was imposed on them certain Canons for the regulating of Fasting-daies c. As for the Monkish Abstinences we have spoken thereof before in the beginning of this Chapter S. 1. § 1. § 9. Popish Monastic life another part of the Doctrines of Demons 1 Tim. 4.3 We find another Species of Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introduced by Antichrist into the Church of Christ 1 Tim. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbidding to Marie i.e. Antichrist should under a pretext of lying devotion by virtue of his Canonic Supremacie institute several Orders of Monkes imposing on them certain Canons or Rules of Monastic life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation of the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly answering in this particular That the Doctrines of Demons was greatly advanced by these Monastic Orders and Rules Mede proves at large from this Text in his Apostasie of the later times pag. 141 c. I come now saies he to the last description of the means whereby the Doctrine of Demons was to be advanced viz. through the hypocrisie of such as forbid Mariage c. 1 Tim. 4.3 To which we may adde what he pag. 97 c. mentions touching Antichrist from Dan. 11.37 Not regard the desire of Women Dan. 11.37 By Desire of Women which the Roman Antichrist of that time should not regard as he was wont is meant desire of Wiving expressed Gen. 2.24 And it might in this place have been rendered desire of Wives as wel 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like use we find of the word Desire Cant. 2.16 6.3 7.10 Ezech. 24.16 That al Antichrist's Canons for Monastic life and Orders are but Transcripts or Copies of those Institutes which Pythagoras imposed on his Collegiates in order to then Monastic life we have in part already proved S. 1. § 1. of this Chapter by a parallel drawen 'twixt one and t'other But to give a more ful demonstration hereof we shal adde the consent of Learned men hereto with the time and manner how these Monastic Constitutions Canons and Orders were introduced As to the first that the Pythagoreans were under a very severe prohibition against Mariage c. appears by that great Pythagorean Canon Colos 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.21 handle not This saies Grotius refers to the avoiding of Women which the Jewish Priests sometimes did but the Pythagoreans alwaies But learned Bochart against Veron part 3. chap. 25. § 4. Art 1. proves That the Law or Canon of Celibat is the Doctrine of Devils 1 Tim. 4.1 3. which was wel-nigh stablished throughout Paganisme then when Christ came into the world There were some Priests who castrated or gelded themselves as those of Cybele or of Phrygia who were called Galli and Archigalli and the Megabyzes or Megalobyzes Priests of Diana at Ephesus and the Therophantes at Athens In brief the Celibat of Priests was in such estime amongst the Pagans that Aeneas in Virgil Aen. l. 6. passing through the Elysian fields which they make to be Paradise saw no other Priests there but such as had passed their life in Celibat There has been also a number of Philosophers who have contributed to this Error This was one of the superstitions which Pythagoras brought out of Egypt whence returning unto Grece he forbad Mariage to those of his Sect and constituted a Cloister of Nuns over which he placed his daughter Plato held the same opinion as also Heraclitus and Democritus and Zeno the Prince of the Stoics who never approched to a Woman By which it 's

apparent that Antichrist's prohibition of Mariage and Monastic Constitutions or Canons are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitation of the Pagan Celibat and Monastic Rules That the Popish Nuns are but Imitamens or Apes of the Pythagorean Nuns seems evident from their origine and office as described Traitè des Ancien Ceremon An. 240 Lo the origine of these Virgins The Persecutions of those times obliged Christians not to engage themselves in the world more than need required Now in as much as Mariage oft hinders the libertie of this profession many Virgins took up a resolution with the advice and consent of their Parents to live in perpetual continence and so to join themselves more strictly to Christ according to Paul's Counsel 1 Cor. 7.40 Thence they presented themselves to the Church who recommended them to God by solemne prayers that they might take care of the poor and sick Yet were not these Vows of Continence estimed then irrevocable though afterward they were in imitation of the Pythagoreans c. But to procede to the origine of these Monastic Constitutions and Canons stablished by Antichrist as part of his Demon-Theologie The origine of Monastic Constitutions it cannot be denied but that there was some foundation laid for Monastic life about the middle of the third Centurie after Christ though it is as certain that Celibat or Monastic life was never stablished by any Ecclesiastic Canon or judged necessary ' til Antichrist came to some Head and Supremacie This is wel observed by the Author of Traitè des Ancien Ceremon pag. 28. In time of Persecution many Christians avoiding that tempest retired themselves into deserts c. When the Persecution ceased there were not wanting some who having turned this solitude into habitude continued and passed the rest of their daies there either because accustomed to such a mode of life or because the simplicitie of it was more agreable to them than the noise of the Towns or because they feared subsequent stormes But others afterward even in the midst of peace affecting such a solitarie life made that voluntarie which was before necessitated by reason of Persecution And from hence sprang the origine of the Monastic life the first foundations whereof were laid in Egypt about the year 300 by Antonius which were afterward extended even unto Syria by Hilarion unto Armenia by Eustachius unto Grece by Basil unto Italie by Ambrose By which as also by what we have afore mentioned S. 1. § 1. of this Chapter it is evident that this Monastic Celibat and Constitution began in Egypt at Alexandria where was then the most famose Schole in the world for Pythagorean and Platonic Philosophie For here the great Ammonius Plotinus Porphyrie and the rest of those Pythagorising Platonists were bred up who were great Patrons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon worship and particularly of Celibat and Monastic life for which Pythagoras laid down such severe Institutes and Canons as Plato after him Now Origen having been bred up in this same Schole of Alexandria together with Plotinus under the famose Ammonius whom some take to be a Christian he dranke such ful draughts at this fountain of Pythagorean and Platonic Philosophie as that being made drunken therewith and thence forgetting himself to be a Christian he at last dranke in also much of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-superstition and dregges and amongst other Demon-superstitions this of Monastic life and Celibat which the Monkes his Successors communly called Origenists received from him as a foundation for Antichrist to ground his Demon-Canons upon according to 1 Tim. 4.3 as before in our account of Origen B. 2. C. 1. § 8 C. 2. S. 1. § 1. Thus we see how Antichrists Canonic Constitutions for Monastic life received their foundation in the Schole of Alexandria from the Greek Fathers Origen c. their symbolising with the Pythagorising Platonistes in Demon Theologie And here it 's very observable that the first entrance of Celibat and Monastic life into Britannie was by Pelagius the Britan that eldest son of Antichrist who having travelled unto Egypt and there confirmed himself in his Pelagian Infusions by conversation with the Origenistes he was by them also initiated in the Orders and Rites of Monastic life which he brought back with him into Britannie For before the returne of Pelagius Britannie knew not what belonged to Superstitiose Monachisme as Balaeus de Script Brit. Cent. 1. c. 38. Yet we must remember that though Monastic life was introduced into these Countries by Pelagius and embraced by some it was not however brought under any Canonic Constitution ' til Augustin the Monk that great 〈…〉 of Antichrist his entrance So ●alaeus de Script Brit. 〈…〉 came into England with Augustin 〈…〉 and the Canonic Regulars with Birinus 〈…〉 So agen Cap. 97. of Centur. 1. Until Augustin the Monke's entrance the Apostolic Monkes in Britannie had libertie of Marying according to the exemple of Paulus Antonius Hilarion Macdrius Jerome and other pious Hermites who led a Monastic life in the deserts of Egypt and Palestine yet freely and without any prohibition against Mariage By which it 's evident that albeit some pious persons might affect solitude and Monastic life in the third and fourth Centuries yet there was no prohibition of Mariage or Canonic Constitution of Monastic life ' til Antichrist came to maturitie § 10. Al Antichrist's Workes of Supererogation Satisfactions Merits Al Antichrists workes of Supererogation and Merits parts of Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other pieces of Wil-worship may deservedly be reckoned as a part of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship which he by virtue of his Canonic Supremacie stablished in his Church Plato Repub. 5. p. 468. speaking of the Deisication of their Demons makes them to be originally nothing else but Good men or Saints whose merits were maenifest c. And whence sprang al Antichrist's Merits and Satisfactions which he ascribes to his Saints but from these Demon-merits And this indeed seems to be implied in our Apostles character of Antichrist his Demon-Theologie 1 Tim. 4.1 3. For what designe could Antichrist have in Canonising of Saints forbidding of Mariage enjoining of Abstinences 1 Tim. 4.1 3. and such-like bodily mortifications but thereby to fil up his Treasurie of Supererogations and Merits which he by his Indulgences would dispense forth according to his Soverain pleasure This seems more fully hinted Ver. 7. in what follows v. 7. where he exhortes Timothie and in him al Christians to shun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane and old wives fables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word much used amongst the Philosophers specially the Pythagoreans who were great Mythologists under which they comprehended most of their Moral precepts or Canons and it seems to be used here by our Apostle to signifie those fabulose mortifications and bodily severities which the Gnostics then and the Monkes afterward brought into the Churches of