CHAP. I. Containing the degrees of ISRAELS Idolatrie.

THe Iewes, either vnder Antiochus his tyrannie, as some thinke, or rather in the captiuitie of Ba­bylon, had this Psalme of praise, The contents of the Psalme. prayer and acknowledgement of sinne penned for them, as appeares by verse 47. Saue vs, O Lord our God, and gather vs from among the Heathen. Where­in, looking backe to their first deliuerance out of Aegypt, they first acknowledge Gods wonderfull mercies and goodnesse in preuenting them with his fauour, desiring a taste and experiment of the like fauour in this their greatest need, verse 4. acknowledging also [Page 2] thankfully throughout this Psalme his continued and re­nued mercies in their many deliuerances. Secondly, they yeeld him the praise of his Iustice, acknowledging the ef­fects of it from time to time in their manifold afflictions and scourgings; but especially in this their last and greatest, which was their dispersion among the heathen. Thirdly, here is also an humble confession of their sins, with the sins of their forefathers; which daily increasing more and more, caused these iudgements of God, and now being growne to an height, haue brought vpon them this great captiuity.

All which three, Mercies, Iudgements Sinnes, are in this Psalme interchangeably and intermixedly mentioned, to signifie the inseparable connexion betweene sinne and punishment, and yet the sweet mixture of Gods mercy with his iustice. Each againe either amplifying, aggraua­ting or iustifying another, and all of them conspiring to set forth the glory of God.

First, their sinnes iustifie his iudgements, and amplifie his mercies, so that he must needs be acknowledged both iust in punishing, and mercifull in remitting. Secondly, his iudgements doe condemne their sinnes, and commend his mercies: for God neuer strikes without iust cause in vs, and therefore neuer remoues the Rod but of meere mercy in himselfe. Thirdly, Gods mercies and many deliueran­ces doe aggrauate their sinnes, and iustifie his iudgements; for, to sinne againe after mercy is once shewed, doubles the fault, and stops the mouth of the faulty for complai­ning of after iudgements.

To leaue the rest, let vs take a view and consideration of their sinnes, as my Text occasions vs. And first, the first word Yea bids vs looke backe, or rather downe to number the steps and stayres by which sinne hath mounted to this height, The steps and growth of Isra­els sinnes. and ascended this Tower of Babell. Secondly, the following words will occasion a consideration of this particular sinne it selfe.

This growth of sinne and of men in sinne must be con­ceiued to be, not so much personall in regard of the same men, as nationall in regard of men of the same Country, [Page 3] whereby the Children exceed the Fathers in wickednesse, till their sinnes come to an height, fulnesse and ripenesse, as did the sins of the Amorites after more then 400. Gen. 15.16. yeares growth; and of these Israelites from the time of their bon­dage in Aegypt till their bondage in Babylon. Whence it is said of the wicked Kings of Israel, 1 King. 16.25.30. &c. that they did euill aboue all, and worse then all that were before them And of the Iewes generally That they did worse then their Fathers. Ier. 7.26. Here wee may see it by their owne confession in this Psalme, where we haue their sinnes first of Omission set downe negatiue­ly: Secondly, of Commission, affirmatiuely.

First, of omission; where we may obserue these degrees. 1. Of omission, verse 7.

First, They vnderstood not his Wonders. This may be humane frailty and blindnesse. Secondly, They remembred not his mercies, but forgat his Workes. verse 13.21. This is negligence ioyned with weaknesse. Thirdly, They forgat God their Sauiour. And this is vnthankfulnesse added to the former. Fourth­ly, They waited not for his counsell. This is pride and security, 13.24. it seemes they needed him not. Fifthly, They beleeued not his Word. This is vnbeleefe worse then all the former. Sixtly, They hearkened not vnto his voice. 25. Whats this but plaine obstinacy and contempt? so much a greater sin then the rest, as it is more wilfull then the rest. And lastly, comes the fruit of all, 34. They destroyed not the Nations as the Lord com­manded them. This as it was disobedience to God, so was it moreouer most of all pernicious to themselues. They could goe no higher or rather lower by omissions.

Secondly, 2. Of cōmission their sinnes of commission haue their degrees too. First generally acknowledged, verse 6. We haue sin­ned with our Fathers, we haue committed iniquity, we haue done wickedly. Where the first word [...] to sinne or to erre and swerue from the marke, is not so much as the second [...], which is to doe peruersely; nor that so much as the third word [...] which is to doe wickedly, and that with great paines taking and disquiet as the word properly signifieth; according to which sense some expound the word, Eccles. 7.17 which we reade. Be not ouer-much wicked. Ne occupes te mediùm, sz. In negotus mun [...]mis ne inqui [...] te: That is, [Page 4] Busie not thy selfe too much in worldly affaires, disquiet not thy selfe. The same gradation is, Dan. 9.5.

Or, following the words in the English, they committed iniquitie, and sinned: this notes the act of sinning; and so doe iust men sometimes sinne actually: but moreouer these did wickedly; this notes an habit and customarie practise of sinne, with delight, willingnesse, and wilfulnesse, for they sinned both actually & habitually. These two are distinct, as Aristotle teacheth. Arist Ethic. Its one thing facere injustum, to doe an vniust and wicked act; another, facere injustè, to doe it vniustly and wickedly.

But more particularly, obserue these degrees out of this Psalme. They sinne first in thought and affection; se­condly, in word; thirdly, in worke.

1. In affection. Verse 14.1. In affection, and that by degrees: 1. They lusted a lust in the wildernesse. This is an humane (though as they lusted a sinfull) affection. 16. 2. They enuied Moses also in the campe, and Aaron the chosen of God. This is deuillish. Yea saith the text, 24. Thirdly, They despised the pleasant Land, as if this were more then both the other.

2. In word. 25.2. In word: They murmured in their Tents.

3. In worke. 19, 20.3. In worke. The degrees are these: First, They made a calfe in Horeb. Secondly, They worshipped the molten Image. Thirdly, They ioyned themselues to Baal Peor, namely, in the same yoke, which is more then bare worshipping: they partake at the table of Deuils, for they ate the sacrifices of the dead. [...]8. Fourthly, not only this, but thus being mingled with the Heathen they learned their workes. The former might haue beene through constraint or ignorance, but this was willingly and with their choice. But what works? the fore­named, Verse 36. They serued their Idols. And not simply so, but in the most hard, strict and slauish manner of seruice; for it followes in my text: Yea, they sacrificed their Sonnes and Daughters vnto Diuels: and verse 38. Shed innocent blood, euen the blood of their Sonnes and of their Daughters, whom they sacrificed vnto the Idols of Canaan.

Whither now? Surely they are at a height of impiety, they can goe no further then from God to the Diuell, from [Page 5] seruing of God to serue the Deuill: from seruing God with all the heart, soule, minde, strength, to serue the Deuill with all these; yea, in a stricter seruice then God himselfe doth require at our hands.

Thus their sinnes being full, and Idolatries ripe, Gods patience can no longer expect, but must needs thrust in his sicle: the Regions are white, and yet this fruit (you may rather call it chaffe) is not so white for the floore as dry for the flame: and therefore their sinnes being come to an extremity, God also proceeds to an extremity of punishing (if I may so call it) that is, to his last and greatest iudgement so often threatned, he casts them off, and disperseth them among the Heathen. God punisheth by degrees. Yet (which was his great mercy) he comes to it by degrees: he proceeds not to cutting off till the member be quite rotten and dead: mercy moderates his iustice so long as there is hope: and therefore at the first he punisheth more gently, according to their owne mind, for, He gaue them their request: yet with a curse, Verse 15. hee gaue thē Quailes, But he sent leannesse into their soules. Verse 17.18. And after by a more apparent iudgement, the earth swallowed some of them, The flame burnt vp the wicked For the rest that remai­ned, he proceeds by these degrees: First, He said, 23. he would destroy them, or minded to destroy them. Secondly, which more is, 26.27. He lifted vp his hand against them—to scatter them among the Nations. Thirdly, as if God before had but dal­lied, now in good earnest, vpon their most grieuous trans­gression, and after this sin mentioned in my text, it is said, Therefore was the wrath of the Lord kindled against his people: Verse 40.41. in so much that he abhorred his owne inheritance, and gaue them into the hand of the Heathen, and they that hated them ruled ouer them, &c.

This now is the nature of sinne and sinners, neuer to make an end till they haue brought themselues to destru­ction. And thus are these same Iewes else-where described: First, by their turning away from God, Ezek. 23.35. Ier. 2.27. Hos. 7.13. Secondly, by their turning to Idols, Hos. 9.10. Ezek. 20.24. and 6.9. In a word, after a large description of their vnthankfulnesse, and of their idolatries [Page 6] with Images, this sinne mentioned in my Text, comes in the last place, as the height and complement of all, Ezek. 16.20. Moreouer, thou hast taken thy sonnes and thy daughters whom thou hast borne vnto mee, and these hast thou sacrificed vnto them, (that is, to Images) to be deuoured; is this thy whoredome a small matter? &c. Lastly, the Prophet, 2 Kings 17.6.7. &c. to 17. giuing a reason of Israels capti­uitie, after a long enumeration and catalogue of their trans­gressions, rests himselfe in this, saying, And they caused their sonnes and their daughters to passe through the fire. Yea, sold themselues to doe euill in the sight of God: therefore the Lord was angry with Israel, and remoued them out of his sight.

The spreading of their idola­try.Now that they can goe no higher, see yet how this sinne spreads it selfe into bredth. First, in regard of the sinners themselues, 1 In regard of the Sinners. not some one, or some few, but they, indefinitly, the children of Israel: it seemes it was a generall sinne and farre spreading. 2 Of the mul­tiplying of Sin. Secondly, in regard of the multiplication and re [...]terations of their sinnes, according to the number of Idols in the Citie and out of it. Thus Manasseh shed in­nocent blood very much, till he filled Ierusalem from one end to another, 2 Kings 21.16. Thus is Ierusalem said to haue built her an high place in euery street, and at euery head of the way,—to haue multiplied her whoredomes—with the Aegyp­tians — Assyrians — Canaanites, — yea, saith the Lord, thou hast plated the harlot with them, and yet couldest not be sa­tisfied, 3 Of the fa­culties of soule and body. Ezek. 16.23.24. &c. Thirdly, in regard of all the faculties of soule and body, Ier. 8.2. all which haue beene carried to their imagined gods and hoast of heauen, whom they haue loued, whom they haue serued, after whom they haue walked, and whom they haue sought, and whom they haue wor­shipped. 4 Of the in­tention of each faculty. Fourthly, in regard of the vtmost extent and in­tention of each faculty. Thus was Samaria set on fire with her louers, Ezek. 23.5. And the Israelites inflamed, or infla­ming themselues with Idols, slaying the children in the valleyes vnder the clifts of the rocks. Esa. 57.5. O height of impiety! This is it, by little and little to fall from God, from his one­ly will and worship, and to giue the reynes to little begin­nings: for thus often God in his lust iudgement giues men [Page 7] ouer to extremities, punishing coldnesse in our holy pro­fession, by giuing men ouer to a superstitious zeale, 2 Thess. 2.10.11.12. Sending strong delusion, that they should beleeue and loue lyes, who be­leeue and loue not the truth.

This is also the nature of sinne vnresisted: for so one sin causeth another. First, as the efficient cause, one being a bait to another, and a step thereunto, euen as the lesser wedge makes way for the greater. Secondly as the matter thereof, as drunkennes of lust. Thirdly, as the end thereof, as when whoredome is the end of theft, increasing of wealth im­moderately the end of false dealing. Fourthly, as the me­ritorious cause thereof, God often, as is said, punishing one sinne with another. Where these causes concurre, especi­ally when God leaues men to themselues, and to their owne corruption, (which being capable of all formes, may receiue the very stampe, print, and image of the diuell himselfe,) what maruell if from little springs there grow a sea of wickednesse?

We haue seene it in these Iewes, and may further see it by this gradation: for we may not thinke they became so­dainly thus extremely euill, but by these degrees.

Whereas there is a double power to ouercome sinne, first, the power of Nature, or of our owne free will, such as was in Adam before his fall; and secondly, the power of Grace by Iesus Christ: These Iewes, First, euen now since 1 the fall conceiuing the wound of originall sinne to be in part curable by the power of their owne free will, Malach. 4.2. they be­ganne to neglect Christ their promised Messiah, and the onely true Physitian. And whereas from this power of Nature and of Grace, Righteousnesse is double, Christs and our owne, they, Secondly, proceeded to a mixture of their 2 owne righteousnesse with his. Thirdly, from that to their 3 owne righteousnesse onely, from Christ to Moses, from the Gospel to the Law. Now whereas their owne righteous­nesse and obedience is eyther inward or outward, they, Fourthly, fell from the inward to the outward onely: from 4 inward obedience to outward performances of morall du­ties, that is, from the Spirit to the Letter, from the heart to [Page 8] the lips and hand, witnesse the fift of Matthew. Now againe, this outward obedience being eyther in regard of Morall 5 duties or of Ceremoniall, they, Fiftly, fell from the Morall to an externall Ceremoniall holinesse, and a looking for of righteousnesse from their sacrifices, obseruation of dayes, and other Ceremonies, which they preferred before Mercy, Faith, Obedience. Now Ceremonies are eyther prescribed by God himselfe, or they are onely of mens deuising: they 6 therefore, Sixtly, proceeded to seeke righteousnesse from ce­remonies of their owne deuising, and from will-worship. Againe, these ceremonies and practises are eyther lesse im­pious and abhominable, as the washing of hands, cups, 7 chayres; or more wicked, vnto which they, Lastly, fell, namely, to most wicked practises and superstitions of their owne, and such as Gods Law most plainly condemnes, as the prostitution of their daughters, and the sacrificing of their children to deuils; for saith my text, Yea, they sacrifi­ced their sonnes and their daughters vnto deuils.

CHAP. II. Containing an Application of the former Chapter.

WAs it thus with the Iewes Gods owne peculiar peo­ple, Rom. 3.2. and [...].4. to whom were committed the Oracles of God, to whom belonged the adoption, and the glory, and the couenants, and the giuing of the Law, and the Seruice of God, and the Pro­mises? and may it not be so with vs Christians? What bet­ter or greater priuiledges, promises, or exemptions from possibility of erring haue we then they, further forth then we and they hold our selues to the heauenly patterne, the onely rule of Gods word? Nay, is it not so already with vs Christians? and hath not the mystery of iniquity and Ido­latry growne to its height by like degrees? Popery growes on by degrees. See it in these particulars (not to apply to Papists what was lastly obser­ued concerning the Iewes, which any diligent eie, com­paring the one with the other, 1 Worshipping of Images. may easily do.) First, In the worshipping of Images, many doubt whence this had its be­ginning: [Page 9] I doubt not to affirme, from (corrupt) nature, for we see men naturally delighted with pictures and Images, wee see what loue and respect children giue to their pup­pets, how they prefer the resemblance of a Doue or Dog made into a cake, before the lumpe or loafe it selfe; some picture or puppet made out of siluer before the lumpe or masse of siluer: Though with Plutarch, Plutarch Sym­pos. 5. qu. [...]. I easily grant that Art and imitation of nature, draw on our affection and li­king to them without any other master; yet I thinke that is rather in men growne then in children, who haue no iudgement of the workes either of nature or Art: but men both vpon the former ground, and also naturally delight in making and beholding pictures, as resemblances of the workes of God and nature: which workmanship of his, see­ing they cannot make, they yet imitate and delight in it. These then are the degrees grounded partly on Nature, partly on Art: First, Delight. Secondly, Ornament, for so also are they vsed. Thirdly, they had also an historicall vse. But fourthly, honour and respect giuen to deceased friends and benefactours, haue caused statues to bee made and erected, pictures to be hanged vp, first, onely in the houses and porches of priuate friends, but at the length, in Chur­ches also and Oratories, and that both without and with­in the Christian Church. Thus haue Emperours and Kings erected their owne images, that they might bee wor­shipped in their images both aliue and dead, Dan. 3.1. as Nebuchad­nezzar, and Caius Caligula, in whose Statue was this in­scription, Caius Caligula Caesar Deus. Caius Caligula Em­perour and God. These and the like might be helped for­ward by feare in men or flattery; or some conceit that these images were falne from heauen, as men thought of the image of Diana, Acts 19.35. So within the Church. Thus about the yeare 705. Polydor. Ʋirgil. de Invent. lib. 6. cap. 13. the sixt Synode held at Constanti­nople ordained that images of Saints should bee in the Church: the pretence was that they might be lay-mens bookes. Well, this once a foote was helped forward by the Deuils insinuating himselfe into them, speaking and giuing answers by them, and working Miracles at them: [Page 10] So that the honor gained vnto them, is by degrees growne so great, that the images are worshipped and reuerenced with the same worship which is giuen to the Saints them­selues, yea, with greater adoration then euer the Saints liuing durst haue arrogated to themselues, or doe now as­sume. So that I conclude this instance about images, as the holy Ghost doth the like idolatrie, who after a large description— saith, The workeman—heweth himselfe downe Cedars—he will take thereof and warme himselfe, yea, he kind­leth it and maketh bread; yea, he maketh a god and worship­peth it: he maketh it a grauen Image and falleth downe thereto, Isay 44.15.

2 Inuocation of Saints Secondly, see this also in their Adoration, Inuocation, and honoring of the Saints themselues, which from an anni­uersary commemoration without inuocation, is crept vp to a superstitious worship and inuocation, which inuocati­on at the first was vsed onely oratorically, by way of Apo­strophe, or turning the speech to the parties deceased: after, men vsed to commend themselues to the prayers of their friends, being about to depart this life. Thirdly, after that, to pray vnto them being dead. Fourthly, moreouer to ho­nour them also with diuine titles: yea, to honour their ve­ry relicks, and at length to inuocate not onely true Saints, but damned spirits, and such as haue iustly suffered for trea­son, &c. yea, chimaeraes of their owne, which of emble­maticall pictures haue crept into the Popes Kallender, as Saint George, Saint Christopher, &c.

[...] Sacrifice of the Masse.And is it not thus also in the pretended Sacrifice of the Masse? First, our forefathers, the better to draw on the Heathen, who were scandalized at the abolishing of exter­nall sacrifices by Christ, taught that the Christian Church wanted not her sacrifices, but had the sacrifice of Christ; the memory whereof was celebrated in the Eucharist. Hence, after many yeares, superstition increasing, this spi­rituall sacrifice began to be conceiued of grossely, as an ex­ternall one: hence transubstantiation, without which the sa­crifice could not be externall. From thence Adoration, and an opinion of meriting heauen, euen by the work wrought.

[Page 11]Lastly, 4 Supremacy of the Pope. the like degrees and ascent we may obserue in the whole mystery of iniquity, and rising of Antichrist. First, all Bishops at the first being ejusdem meriti, & ejus­dem Sacerdotij, of the same merit and of the same order of Priesthood, the dignity that was in any one aboue another, was either in regard of more excellent gifts, or at the most, in regard of place and seate, so was Rome preferred in re­gard of the Emperours residence there. Afterward, to a­uoid Schisme, one had superiority, though no authority ouer the rest. Then thirdly crept in Ambition, from whence fourthly, abuse of authority, in Ʋictor, by vniust excom­munication. Then, as a fruit of ambition, and after the ap­pointing of foure Metropolitane Bishops, and the Empe­rours remouall to Constantinople, flamed forth Contention; the end and conclusion of which was, that Boniface the third, should bee called (and so after him other Romane Bishops) Oecumenicus, caput Ecclesiae, & summus Pontifex, that is, Ʋniuersall Bishop, head of the Church, and chiefe Priest. After this, the Popes vsurped authority, first ouer all other Churches; then, withdrawing the shoulder by little and little from the Emperour, They are in this forme in­uested: I inuest thee in the Popedome, Ʋt praesis Ʋ [...]bi & Orbi. and refusing to be crea­ted by him, they vsurped authority ouer them also, as did Gregory 7. and tooke all temporall authority from the Se­nate and Consuls of Rome, whom Nicholas the third put downe. At length, they now challenge soueraignty and authority ouer and aboue the whole Church, generall Councels, yea, the whole world.

CHAP. III. Containing further Application, concerning the spreading and growth of sinne.

NOw as wee haue seene the growth, and I hope the height of iniquity in the Romane Church, so, for all other kinds of sinne, if wee looke ouer all mankind, wee shall find sinne to be of the same spreading and ouerflow­ing nature, and that this Serpentine and viperous brood [Page 12] and body of sinne winds it selfe by little and little, first a finger, then the head, next the body, and lastly the taile, by which it stings to death: So that where it is not resisted at the first, like a flood, it breakes the bankes, ouerflowes, and layes all wast, as we may see it both generally and par­ticularly also in regard of each man, in whom, without good heed taking, sinne by degrees growes to an height. For the generall ouerflowing and increase of sinne, The spreading and growth of [...]n generally. wee shall finde it in Scripture described all by extremities, as if all iniquity were now ripe and the world ready to be rea­ped. First, by an extreame depth in regard of omissions. Secondly, by an extreame height in regard of commissi­ons. We shall finde a no of omission answering a yea of commission, [...]. Of Omission, [...]n regard [...] of persons. [...] sinnes and contrariwise. First, by way of Omission: & that whether we consider first, the persons: thus Ps. 14.3. There is none that doth good, no not one: or secondly, the ini­quity of the person, Ezek. 5.7. No, ye haue not done, saith the Lord, according to the iudgement of the nations that are round about you. No, nor yet as the bruite creatures, the Storke, Turtle, Crane, Swallow, which know their appointed times: but my people, saith God, know not the iudgement of the Lord, Ier. 8.7. Resolution. Or thirdly, the resolution of the person, Ier. 2.25. But thou saidst desperately, No, for I haue loued strangers, and them will I follow.

[...]. Of commissi­on, in regard [...] of persons. Secondly, by way of commission, and that also in regard first of the persons, Dan. 9.11. Yea, all Israel haue transgressed thy law, in so much that death hath passed on all men, for that all haue sinned, [...]. Of their sins. [...]. Number. Rom. 5.12. Secondly, the sinnes of the persons, and that first for number and repetition, not once but often committed: Psal. 78.40.41. How oft did they prouoke him in the wildernesse, and grieue him in the desert! yea, they tur­ned backe and tempted God. 2. Measure. Secondly, for quality, manner, degree, and measure of sinne: thus Hebr. 11.36. Others haue beene tried by mockings and scourgings (of wicked men) yea, moreouer by bonds and prisonment. For this is such a sin for height, Luke 3.20. 3. Impudency. as Herod added aboue all his sinnes when hee shut vp Iohn in prison. Thirdly, for impudency, Esay 3.9. Yea, they declare their sinnes as Sodome, they hide them not. [Page 13] Fourthly, for defence and iustification of them, 4. Defence. whereby in a manner merit is ascribed to them, Iohn 16, 2. Yea, the time commeth, that whosoeuer killeth you shall thinke he doth God seruice. Fifthly, for delight in sinne, Isay 66.3. Yea, 5. Delight. they haue chosen their owne wayes, and their soule delighteth in their abominations. Lastly, for resolution, Zach. 7.12. Yea, 3. Of resolution. they made their hearts as an Adamant stone, lest they should heare the law.

Now surely if such was the generall ouer-flowing of sinne, when these things were written, what may wee thinke is it now in these last dayes of the world, wherein Saint Paul hath told vs, Perillous times shall come, 2 Tim. 3.1.2.3.4.5. for men shall be louers of themselues, couetous, boasters, proud, blasphe­mers, &c. We need not seeke farre to finde many amongst vs on whom we might instance all the former complaints of God and his Prophets, which we might iustly take vp against the prophane miscreants of our times.

But leauing this generall consideration: who feeles not in himselfe, and sees not in others, each sinne without timely resistance made, growing to an height by the same degrees that man himselfe from nothing growes to his perfection? This resemblance I follow the rather, because it is vsed by S. Iames, ch. 1. v. 14.15. and Saint Paul, Rom. 7.4.5. For sinne is a bastardly brood, hauing the Deuill to its father, and our corruption to the mother, which is the Deuils concubine.

First, Lust, Eleuen degrees by which each sinne growes to its height. concupiscence and the corruption of our na­ture, is as the prostitution of the soule by which it lyeth open to the Deuils suggestions. Secondly, wicked thoughts, whe­ther steaming vp thence or cast in by Satan, are as the seed in the wombe. Then, sudden delight, is as the retention of the seed in the wombe. Fourthly, Consent is the conception of sinne. Fifthly, a more permanent and enduring delight vpon consent, is as the fashioning and articulation of it. Then Sixtly, purpose to commit sinne, is as the springing of the child in the wombe, hastning the birth and egresse. Then seuenthly, followes the act it selfe, as the birth of sinne. These are the degrees about the breeding and hatching of [Page 14] sinne: Yet foure more there are about the growth of it, to be gathered out of Hebr. 3.8.12. which are as the increase, perfect stature, decaying, and death of man. First, by ite­ration of the act of sinning, the heart is hardened: Secondly, it becomes an euill heart: then, an vnfaithfull heart: And Lastly, it departs from the liuing God, by vtter falling away from God, grace, and goodnesse. Now that which will follow vpon all these, is, that one sinne perfited, will draw on and make way for other greater sinnes, so that without repentance, men shall proceed from euill to worse, till at the length, they be tied and bound in infinite chaines, and therein kept for the day of destruction.

Oh therefore that men out of the former considerations, would but lay to heart this mysticall working of sinne, that with feare they might either watch against the first motions of sinne, or with speedy repentance but winde themselues out of the snares of the Deuill, as knowing that otherwise God will one day wound the hairy scalpe of him that goeth on in his sinne.

We must resist sinne at the be­ginning.What is then to be done? Surely this should cause vs earnestly to intreat, by daily and vnfained praier, that we be not lead into tentation, seeing there is no sinne so great, into which we may not in time fall, especially if God leaue vs to our owne corruption and Satans politique strata­gems, or otherwise in his iustice giue vs ouer from one de­gree of sinne to another. This we may iustly feare, when we are not carefull to resist sinne at the first. If we giue en­tertainment to euill thoughts, and lodge them [...] our hearts, Satan seeing how kindly we receiue and intreat his harbingers, will come himselfe, attended with legions, and take vp the best roome in our hearts, out of which he will not be dislodged, till we seeke to, and giue welcome to Christ and his spirit, a stronger then Satan. Here then is vse and need of our diligence, watchfulnesse and wisdome. Oh that we could be but as wise in this kinde as others are wicked. Harlots which prostitute their bodies to filthy lusts, labour by all meanes they can, either to hinder the conception, or to kill the childe in the wombe, or to [Page 15] drowne it, or otherwise to make away with it afterwards, that so they may auoid the shame of the world, and charge of bringing it vp. When Pharaoh would hinder the multi­plying of the children of Israel in Aegypt, Come on, Exod. 1.10.16.22. saith he to his people, let vs deale wisely with them, lest they multiplie. Hereupon, as he set hard Taske-masters ouer them, so he commanded the Hebrew Midwiues, when they did the of­fice of a Midwife to the Hebrew women, to kill all the males. Which when it tooke not effect, he then charged all his people, saying, Euery sonne that is borne, ye shall cast into the riuer. Happy we, if we were so wise in dealing thus with the children and fruit of our concupiscence, either to hin­der the conception of them by not consenting, or the birth by not committing sinne, or being borne, to dash these lit­tle ones, the children of confusion, against the stones, Psal. 137.9. or rocke Christ Iesus.

But alas! sinne and Satan are too wily for vs, and our owne hearts too treacherous, and our nature weake; so that in this state of mortalitie, we cannot possibly hope to be free of sinne: Humanum est labi, errare, de­cipi. we must cease to be men before we can hope to cease from sinning. To sinne, is inseparable from mans nature; and that man doth sinne, it must be ascribed to humane frailtie, as its said of Ephraim and Iudah, Hos. 6.7. But they like men haue transgressed the couenant. What then? Seeing we cannot but sinne, shall wee delight in sinne? God forbid. Thus of men we should become beasts, namely filthy dogges and swine, 2 Pet. 2.22. whose propertie it is to returne to the vomit, and to wallow in the mire. Much lesse then must we become deuils, by defending knowne sinne, or being enemies of righteousnesse, or resisting the good mo­tions of Gods Spirit, or the truth; for which Elymas deser­ued the name of childe of the deuill. Act. 13.8.10.

Our onely way then is, to be as zealous in good, We must shew a proportio­nable zeale against sinne. as euer wee haue beene forward in euill: and (whereas per­fection in this life is to be measured rather by our desires, affections, resolutions, and indeauours, then by perfor­mance) to shew our zeale, first, by our hatred of euill, 1 By our con­fession. and our confessing and bewailing of sinne, aggrauating it [Page 16] against our selues, by the same degrees by which we tres­passed against God, Dan. [...]5 and 7. saying with Daniel for himselfe and the people in captiuitie, We haue sinned, and haue committed ini­quitie, and haue done wickedly, yea, we haue rebelled and depar­ted from thy precepts, &c.

2 In our new obedience and willingnesse Secondly, by being ready and willing to our power, yea beyond our power, to yeeld obedience to Gods Comman­dements; that so, for our readinesse and resolution to obey, we may say with Dauid, Psal 40.8 Psal. 11 [...].34 I delight to doe thy will, O my God, yea, thy law is within my heart: and pray with him, Giue me vnderstanding, and I shall keepe thy law, yea, I shall obserue it with my whole heart: that so it may be said of vs generally in respect of all good duties, what Paul said of the Macedo­nians in the matter of almes, 2 Cor. [...] 2 To their power, I beare record, yea, beyond their power they were willing. This resolution to obey God, euen in his hardest commands, whether by obe­dience actiue or passiue, our Sauiour Christ would haue to be in vs all, Luke 14 20. saying, If any man come to me, and hate not his fa­ther and mother, and wife, and children, and brethren, and sisters, yea and his owne life also, he cannot be my disciple. This affection was in S. Paul, and should be in vs, when for Christs sake and the Gospels, he said to the Philippians, Yea, Philip. 2. [...]. and if I be offered vpon the sacrifice and seruice of your faith, I ioy and reioyce with you all.

3. In our sor­row for sinne. Thirdly, by our sorrow for sinne committed, and by the fruits thereof, that so also it may be said of vs, as S. Paul said of the Corinthians, 2 Cor. [...] [...] Behold this selfe-same thing that ye sor­rowed after a godly sort, what carefulnesse it wrought in you, yea, what clearing of your selues, yea, what indignation, yea, what feare, yea, what vehement desire, yea, what zeale, yea, what reuenge. Such Yeaes as these would eccho well to this Yea in my text, where it is said, Yea, they sacrificed their sonnes and their daughters vnto Deuils.

CHAP. I. Wherein is proued that the gods of the Heathen were Deuils.

NOw let vs consider this sinne in parti­cular: and because it is a sinne of this nature, belonging to Idolatrie and false worship, Of the Idoll gods of the Iewes and Heathen. let vs first take a view of these Idoll gods: Secondly, of the sacri­fices and seruice done vnto them.

Its here said, They sacrificed [...] to deuils, or to destroyers and spoilers, so called from the effect: not to any Platonicall or good Daemon, but to the deuill himselfe our malicious aduersarie. If wee compare this place with Deut. 12.31. we shall see that these deuils were the gods of the Heathen. There the Lord forbids his people to doe vnto him as the Heathen did to [Page 18] their gods, for they, saith the text, haue euen burnt in the fire their Sonnes and Daughters to their gods: and Deut. 32.17. Moses in his Song complaines of the Israelites, that they sa­crificed vnto deuils, not to God, to gods whom they knew not; to new gods that came newly vp. These gods were the Idols of Canaan, verse 38. of this Psalme: and the Idoll Moloch, whereof in particular God gaue his people caueat, Leuit. 18 21. which Idoll was the Image of a Calfe, vast and hol­low, hauing seuen chambers or roomes in it, according to the variety of seuerall gifts and sacrifices which were to be consumed in it: whereof one was appointed for a sheepe, another for a lambe, a third for a calfe, but the last was for children, who by their parents were cast in and burnt quicke.

[...]hat they were Deuils. [...]oued. [...] From Scrip­ [...]Here wee will shew, first, that the gods of the Heathen were indeed Deuils. Secondly, How Deuils came to bee ac­knowledged and worshipped for gods. That they were Deuils, will plainly appeare, if first we consult with the Oracles of God: Saint Paul tels vs, 1. Cor. 10.20. that the things which the Gentiles sacrifice, they sacrifice to Deuils, and not to God. [...]. Where [...] signifies euill spirits and the very Deuils, according to the vse of Scripture, which by [...] vnderstands diabolos, Deuils, as 1. Tim. 4.1. where mention is made of doctrines of Deuils, [...], Thus Leuit. 17.17. God chargeth his people that they shall no more offer their offerings vnto Deuils, after whom they (that is the Gentiles) haue gone a whoring. And so is Reho­boam said, 2 Chron, 11.15. to haue ordained him Priests for the high places, and for the Deuils, and for the Calues, which he made: and my text is plaine, which saith, They sa­crificed their Sonnes and Daughters vnto Deuils.

[...] From their accepting of sacrifice. See Baruch. chap. 6.A further proofe hereof is, that they were neither the true God, for Saint Paul tels the Galathians, ch. 4.8. that when they knew not God, they did seruice to them which by na­ture are no gods: neither good Angels; for they both require and accept sacrifices, which good Angels, know to be due to the true God onely: and so indeed they are, for, saith Saint Augustine, August de Civit. Dei. lib. 10. cap. 19. As when we pray to or praise God, we direct [Page 19] our words to him onely to whom we offer in our hearts the thing signified by our words: so, in our sacrifices, we offer not any vi­sible sacrifice, but to him Non altere quam illi, cuius in cordibus no­stris, invisibile sacrificium nosipsi [...]sse debe­mus. onely to whom we owe the inuisible sacrifice of our owne hearts and selues. Therefore, the good Angels being perfect in charity both towards God and man, will neither, by accepting any sacrifice, dishonour God; which euen good men, Paul and Barnabas, Acts 14.14.15. refused to doe; nor, seeing they loue vs as themselues, will they haue vs to attaine happinesse by other meanes then they themselues doe: so that, seeing, as the same Father saith, August. ut supr. lib. 10. cap. b. 4.7.19.25.26. The summe of both Tables is fulfilled in this, that we should Et a quibus diligimur duci, & quos diligi­mus ducere. both be gained to God our selues by such as loue vs, and gaine and draw others, whom we truely loue, to God: therefore, good Angels truely louing vs, will accept Nolunt nos sibi sacrificare, sed ei, cuius & ipsi nobiscum sacrificium esse noverunt. no sacrifice from vs to themselues, as knowing it is to be offered to him onely, to whom both they and we ioyntly, doe owe our selues in sacrifice. There­fore I conclude, Daemonum est haec arrogantia superborū, &c. It is onely the Deuils pride against God, and malice against man, which dares presume to require or accept any sacri­fice to it selfe from man.

If this be not proofe enough, 3. From their inioyning and accepting sacrifices of men. we need no better argu­ment to discouer the nature of these gods, then this very seruice in my text, accepted of them: for both by the re­cord of sacred writ, and relation of heathen Authors and other writers, wee know, that nothing was so vsually commanded nor gratefully accepted by these heathenish gods, as was the shedding of mans blood, Orosius lib. 4. cap. 6. Trogus, Lactantius lib. 1. &c. and the sacrifi­cing of men, maids, and children vnto them, as appeares by the vsuall practise of men in former times.

To the testimonies of Scripture mentioned formerly, I adde onely the example of the King of Moab, Sacrifices of men. mentioned 2. Kings 3.27. where it is said, that being in some straits, he tooke his eldest sonne that should haue raigned in his stead, Among the Heathen. and offered him for a burnt offering vpon the wall.

The stories likewise of the Heathen are full of like ex­amples: when the Oracle of Apollo was asked by the Athe­nians how they might make amends for their killing of Androgeus, it willed them to send yearely to King Minos, [Page 20] seuen bodies of each sexe to appease the wrath of god. Now this kind of yearely sacrifice continued still in Athens in the time of Socrates. Thus the Carthagineans, being vanquished by Agathocles King of Sicilie, and supposing their god to be displeased, to appease him, did sacrifice two hundred noble mens children. This custome was ancient euen before the Troyan war, for then was Iphigenia sacri­ficed. Thus we reade that the Latines sacrificed the tenth of their owne children to Iupiter: that men and children were vsually sacrificed to Saturne in many places, in Can­dy, Rhodomene, Phenice, Africke; and those com­monly the choice and dearest of their children, and most nobly descended. The manner of sacrificing their children to Saturne, Diodorus Biblio­thec. lib. 20. Ludouicus Vi [...]es ad August. de ci­uit Dei. lib. 7. cap. 19. Diodorus relates to bee this: Bringing their children to the statue or image of Saturne, which was of huge greatnesse, they gaue them into his hands, which were made so hollow and winding, that the children offe­red, slipped and fell downe through, into a caue and for­nace of fire. These sacrifices continued in vse, till the birth and death of our Sauiour Christ, who came to destroy the workes of the Deuill: for such sacrifices were first forbid­den by Augustus Caesar; after, more generally by Tiberius, (in whose raigne our Sauiour suffered) who, as Tertullian writes, so straitely forbade them, that hee crucified the Priests who offered them: howbeit, euen in Tertullians time, and after in Eusebius and Lactantius times, such sacri­fices were offered, (but closely) to Iupiter Latialis.

Who can now doubt, seeing such exceeding superstiti­ous crueltie, but that the gods commanding such sacri­fices, were very Deuils and enemies to mankind? God commands no such thing, but forbids it, and threatens plagues to his people, Ier. 19.5. because they had forsaken him, and built the high places of Baal, to burnt their sonnes with fire, for burnt offerings vnto Baal, which, saith God, I commanded. not, neither spake it, neither came it into my mind. Most in­fallibly then wee may conclude, that none but Satan that Arch-deuill with his Angels, were the commanders of such seruice, for this agrees right well with his nature, who [Page 21] hath beene a murderer from the beginning. Iohn 8. [...]4. Nothing de­lights him more then the shedding and spilling of Quia omnium sem [...]m opti­mum est genus h [...]manum, Aug. de Ciuit. [...]ei, lib. 7 c [...]. 19. mans blood, in so much, that if but a bond be to be sealed to him by his deuoted slaue (his bondslaue) it must be written with his blood. If it please some French R [...]sort I. baui­u [...]si [...]g. lartum p [...]rte [...]ecunda c [...]sser at. 5. Lord to write a booke of Magicke, it must be done with the blood of some twenty children It is ordinary with our late Iewes, for and in their ex [...]tions, to vse the Vide Crusium lib. 7. partis 3. annalium & Langium lib. 7. ep. 71. blood of christian In­fanes which hath cost many of them their lines. Thus we read that Nicephorus & Socrates. Iulian the Aposta [...]e Emperour did celebrate with manslaughter his magicke-sacrifices; who also, in imitation of as good a master, Heli gabalus, sacrificed ma­ny men, onely for the inspection of their intralls, thereby to make coniecture of future euents.

From which premises, wee may further conclude, that the gods, Sacrifices of men among the Americans. whom the poore Americans of the West Indies haue, and in part doe yet serue with such bloody sacrifices of men, are no other, then the same deuils, who there espe­cially beare sway, where Christ and the Gospell is not heard of. Ioseph. Acosta his naturall and morall history of the Indies, lib. 5. cap. 19.20. We read in their histories of infinite sacrifices of this kind: of a certaine number sacrificed in their feasts, which were monthly, yearely, and euery 52. yeare: where, in some 5. in some 10. in some 100. and in some 1000. were sacrificed. Other set times for such sacrifices were at the sprouting and increase of their corne, in the beginning and in their vndertaking of warre; at the Coronation of their Kings, at the death of their Kings and great men, when sometimes 200. sometimes 1000. of all sorts died in sacrifice with them, according to the custome of the anci­ent Romanes, whose seruants vsed to bee slaine at their masters funerall; in stead whereof, Of which Infrâ Sword players were appointed from among such as were guilty and condem­ned persons, who were also set to fight with wild beasts, especially with buls: which custome is stil in vse in Spain, as witnesseth their owne Mariana The number of men thus sacrificed by these barbarous nations must needs be excee­ding great, Mariana lib. de spectaculis, fine. as appeares by what we read of the practise of Moteçuma, last Emperour of Mexico, who sending one [Page 22] of his Nobles to entertaine Ferdinando Cortez, the first conquerour of these parts, and to relate vnto him his greatnesse; his greatest argument thereof was, that he sacrificed yearely to his gods 20000. men, yea some yeares 50000. For which cause he reserued the Prouince of Tlas­calla vnsubdued, that from thence as occasion serued, he might haue captiues for the sacrifices of his gods, for such especially they vsed to sacrifice, as were taken in warre: herein following the custome of the ancient Romans, who hereupon, as is thought, called their sacrifice Victima, as of a thing conquered; and Hostia, quasi ab hoste, it being an offering made of their enemies.

The manner vsed by them in their sacrificing was this: Their Priests did open their breasts, take out their hearts, and cast them at the Idols face. Ludouicus Viues on S. August De Ciuit. Dei, lib. 7. c. 19 It seemes elsewhere it was by burning also: for Ludouicus Viues tels vs of an Iland found out in his time by French Mariners, who called it from their Kings name Carolina, wherein they saw many images of their gods made of brasse, and hollow, wherein children were most cruelly burnt and sacrificed; sacrificed I say, euen to the same gods, to whom the heathen, and these Iewes in imitation of the heathen, sacrificed, to wit, to deuils, for they sacrificed their sonnes and their daughters vnto deuils.

CHAP. II. How the Deuill became the god of the Heathen.

How Satan came to be wor­shipped as God among the Heathen. Grounds laid.NOw in the next place we come to inquire how and by what meanes these wicked Fiends attained to be acknowledged and worshipped for gods. Here these fol­lowing Grounds must be taken for granted.

First, Man cannot, nay will not be without a God. This 1 is left imprinted in the harts of the most barbarous nation: so that rather then man will not haue a God, he will make one himselfe, and feare his owne handiworke.

2 Secondly, Man since his fall is without the true God, whom as he hath forsaken by sinne, so also is he forsaken [Page 23] for his sinne; and therefore is man naturally ignorant of Gods will, and how he will be serued.

Thirdly and chiefly, God (that he might be acknow­ledged 3 the only true God, and worshipped according to his owne minde and will) hath made his power and God­head knowne, and also reuealed his will to such as his eter­nall decree hath made choice of, whom he would binde to himselfe by true religion, and by performance of duties inioyned in both Tables, and that both with externall and internall worship. To this end he made a Couenant with his people the Iewes (which for substance he continues still with vs) wherein on his part he first makes himselfe knowne by many free promises and profers of diuers bene­fits, grace, mercy, deliuerances, and life it selfe: and this he doth and confirmes vnto vs in his word and Sacraments. Secondly, he requires and lookes for something from vs. Therefore on our part he requireth first, that by faith we beleeue what he promiseth, and receiue what he offers; which we doe in the word and Sacraments: Secondly, that by obedience inward and outward we both promise and performe what he requires in his lawes both morall and ceremoniall, by giuing him the inward sacrifice of the heart, as also outward oblations and sacrifices, and by the celebration of Feasts by way of thankfulnesse to him.

Yet more, for the further manifestation of his soueraign­tie and Godhead, and for the confirmation of our faith in his promises, he (yet long since more then now) wrought many miracles, and foretold vs of things to come, where­unto he requires our assent and beleefe.

These things granted: we further presuppose, the sut­tleties and sleights of Satan, that he is able (by Gods per­mission, which we also presuppose, as without which he can doe nothing) to seduce and mislead mans ignorance, to the acknowledging and worshipping of false gods, and of himselfe. Further, that as by his suttletie he can doe this, so his pride against God and malice against vs is such, that hee will doe it, and which indeed hee doth accordingly. Now let vs see how.

[Page 24]He knowing that it is a principle left in mans nature, to acknowledge a God, which he cannot extinguish, there­fore takes the aduantage of mans naturall knowledge, and where it is wanting of it selfe, and not able to discerne of the true God, he takes vpon him to direct it, and so sets it on that which is no God, namely on himselfe. But how is this done? By imitating Gods dealings with his Church. In one word, by transforming himselfe into an Angell of light, and by imitating the true God, and by counterfetting his dealings with his Church: for he know­ing how hatefull he is to all mankinde, and how little like to preuaile, Mali nitas dae­monum, nisi ali­cubi se transfigu­ret in Angelum [...]ci, non im [...]let negotium e [...]p­tionis. August. De Ciuit. De [...], lib. 2. cap. 26. if in his owne name he should doe any thing, therefore by imitating God and his workes, he winnes that credit to himselfe which otherwise he might de [...]paire of.

Therefore first, as God made a couenant with his peo­ple, that he would be their God: so Satan ioynes in league with the world, labouring thus to binde men to himselfe, which he doth either implicitly or explicitly, either openly or couertly. 1. In p [...]omising.

2. Sealing.Secondly, as God hath his word and Sacraments as seales of his couenant vnto beleeuers: so the deuill hath his words, and certaine outward signes to ratifie the same to his instruments; and in imitation of the Sacrament of Cir­cumcision, he imprints some secret marke or other in the bodies of such as more specially deuote themselues vnto him, as in the mouth, or vnder the haire of the body.

3. RequiringThirdly, as God requiring our seruice, obedience, and faith, requires also the testifications thereof, by Inuocation, Thanksgiuing, and Sacrifices: so doth the deuill.

1. Inuocation,First, he also will be inuocated, and he heares them that call vpon him according to his will, when God permits him.

2 ThanksgiuingSecondly, for Thanksgiuing: As God had his yearely Feasts among the Iewes for their remembrance of former benefits receiued: By Feasts. so had the deuill his among the Gen­tiles; some of them answering in the time of the yeare, and in other circumstances, to the Feasts ordained of God. I will instance only in the Feast of Tabernacles, which, as we may reade Leuit. 23.33. &c. was kept on the fifteenth [Page 25] day of the seuenth moneth, which fell in Autumne in the time of vintage, for the celebrating of which feast they had certaine Psalmes fitted, to wit, as Saint Hierome ob­serues, three; the 8.80. and 83. whose titles, saith hee, make mention of wine-presies, by an elegant trope inti­mating the moneth of September, namely the time of ga­thering grapes. Now the Heathen at the same time, in the vintage, and with imitation of the manner, did cele­brate the feast of their drunken god Bacchus, namely with filthy songs, wanton motions, lasciuious dauncings, with the like.

Thirdly, 3. Sacrifices and offerings. wee know God had his sacrifices as exer­cises to keepe his people in his seruice and worship, and them performed with diuers ceremonies: so likewise, the gods of the Heathen, because they would needs play the apes with God in all things, required this seruice also after the example of the old Testament; and that with obseruati­on of many like circumstances, which the rather they vsed, as to deceiue the Heathen; so, in likelihood, in time to come, the more easily to draw on the Iewes to heathenish superstition, when they should see the same or like seruices to their owne: as indeed the euent proued.

Now God required the firstlings of their fruits and cat­tell, 1. Of fruits and beasts. that they should acknowledge themselues beholding to him for them; on the contrary, these gods require the acknowledgement of such things to be made to them­selues, and to their Images. And as God, so did the auncient heathenish gods inioyne the sacrifice of bruite beasts, where wee know that among the Iewes, Lambs especially, and more ordinarily were vsed in sacrifice, as in the daily sacrifice morning and euening, and in their most celebrated [...]st and sacrament of the Passeouer, Exod. 12.3. &c. vsed to sig­nifie and typifie Iesus Christ, who is called, the Lambe slaine from the beginning of the world: In which sacrifices then, and now in Christ, 1. Iohn 2.2. they and we finde reconciliation with God through his blood. So did the Gentiles also, in case of reconciliation with their gods, sacrifice Lambs: thence comes the word [...] from [...] or [...] a Lambe, [Page 26] which is all one in signification with [...], consiliare, to reconcile: and from thence is [...] pugno, decerto, &c. [...], signifying to hate irreconcili­ably, and [...].

Particularly menBut God moreouer commanded Abraham to sacrifice his sonne: in which, as in all others, Christ in his humane nature was signified; wherein he should be sacrificed and dye for the sinnes of the world. Hereupon the Deuill must needs put this also into the heads of the Heathen, namely, to sacrifice men, and so to lay the sinnes of a whole City or Country, vpon the backe of some one poore wretch, to make an attonement for the rest. To giue but one in­stance: [...] The Leucades, as Strabo reports, yearely made choise of some notorious malefactor, and sacrificed him for the whole.

[...]If we cast our eies on diuers circumstances about the sacrifices of the Iewes, we shall finde the like among the Heathen

A [...] [...]ing.First, the Priests were commanded to wash themselues with Water before they executed the Priests office in the Temple. [...] Satur [...] [...] So the Heathen being to sacrifice, Dijs superis, to the higher and superior gods, they did corpus abluere aquâ, wash their whole body with water: but if, Dijs in­feris, [...]. 13. O [...] Sa [...]t. [...]in. lib. 3 [...] [...] 7, & lib. [...]1. [...] 18. Nec [...] propit [...] [...]am dii mola [...] a supplicanti­ [...], imo verà p [...]a [...]atio [...]e Lucret. lib. 1. [...]am fundere Bacchum Coepe­ [...]t, obliquo (que) molas inducere [...]ro. [...] ro [...] E [...]log. 8 [...]arge molam. to the lower gods, then did they onely aspergere, be­sprinkle themselues.

Secondly, we know the meat-offerings must be seaso­ned with Salt, and that vpon all oblations salt should bee offered. Now that this was an accustomed thing in the sacrifices offered to false gods, Pliny witnesseth, saying, Sacra nulla perficiuntur sine mola salsa: that is, no offerings nor sacrifices were made without a cake made of meale & salt Hence came the Latine word Immolatio, which sig­nifieth a sacrificing, from the putting or placing of this salt cake vpon the beasts head, for the custome of the Romans was, that when the beast was brought to the Altar, after the [...]r praiers and other ceremonies were finished, the priest either laid this cake on the beasts head with frankincense, or breaking and crumming it, sprinkled it on the offering.

[Page 27]Thirdly, 3. Of Fire. againe wee know that God sent Fire from heauen, which consumed the sacrifices of Moses, Elias, and Salomon: this though the deuill cannot doe, yet would he seeme to doe, and therefore (to content my selfe with one onely example) when Seleucus was sacrificing at Pella, the wood on the Altar turned it selfe (as it seemed) to Iupiters image, and so tooke fire. And as God commanded that the fire which hee sent downe to consume the first burnt offering that Moses made on the Altar, Leuit. 9.24. should burne continually on the Altar, and neuer bee put out, Leuit. 6.12.13. See Laps. de Vestae & vestalibu [...]. so wee know that both the Romanes had their Temple and vestall virgins for the continuall keeping in of their fire, which at the first was, and should after (if by any occasion it went out) be kindled at the Sun-beames onely; as also the Persians, Medes, Chaldaeans, Assyrians▪ Graecians, had their peculiar Temples for it, and indeed made a god of it, sacrificed to it, kept solemne feasts in ho­nour of it: onely because they had such a conceit that the fire from heauen which God sent to consume the sacrifices of the Iewes, should be God himselfe appearing in likenesse of fire, which their custome no doubt, was deriued from the Iewes, as appeareth by the Latine and Greeke names of fire, Ʋesta, and [...] in neither tongue signifying any thing, but being indeed Hebrew words compounded of Esh and Iah, which signifie fire of God. So the Persians called their fire Orimasda, corruptly from the Iewish lan­guage, and so the Aegyptians their Seraphim.

These were the apish toyes of Satan among the Heathen concerning sacrifices, not that he was so much delighted with them, as with that which he gained by them. What was that? honour to himselfe, hurt to vs. Aug [...]t C [...]. Dei, [...]. cap. 1 [...] Nec [...] aliud [...]laces [...] Non enim re­uerà, saith Saint Augustine, cadauerinis nidoribus, sed diuinis honoribus gaudent: they delight not so much in the sauour of the dead sacrifices, as in the fauour and diuine honours giuen them by the sacrificers. They require sacrifice, be­cause they know it is due to the true God onely, and also because it is hurtfull for man to giue it: for as saith the same Father, Their delight is in hauing the affection of the [Page 28] [...]ificers through their deceit subiected to them, [...] that so our [...] b [...] no acceptable sacrifice to God, nor ought we can [...] we [...] to any [...] to the true God onely.

Now to proceed: we may ye [...] note that in nothing more hath [...] Deuill imitated God, then in such things as can­not proceed but from infinite Power and Wisedome, which are peculiar properties to the onely true God: and these are especially, the certaine foreshewing of things to come, and the working of Miracles, or the doing of good and euill: by the counterfetting of which two, the heathenish gods, or deuils, so farre preuailed, that God is in a manner forced to vindicate his owne honour, whereof they robbed him, bidd [...]ng them produce their cause, [...] and bring forth their strong [...]ea [...]on [...]: what were they? Shew, saith the Lord, the things that are to come hereafter, that we may know that ye are gods: yea [...] good or doe euill, that we may be dismayed and behold it [...]. Where wee see, that howsoeuer these heathenish gods could not maintaine their owne cause and godhead with God, but that they should be conuinced, confuted and confounded by their owne weapons; [...] G [...] yet we cannot deny but by these two they bewitched the Heathen, and with­drew their seruice, faith, and deuotions, from God to them­selues. Let vs see the truth hereof in each seuerally, and in both ioyntly.

[...]First, for Predictions: God, for the better accomplish­ment of his promise made to Adam in Paradise, for the in­structing of his people, and the shewing of his prouidence, did reueale many things to come, to our forefathers, and that by diuers wayes and meanes: herein hath Satan imi­tated God, and robbed him of his honour, namely by fore­telling strange euents, by promises and by threatnings: wherein, besides Gods iust permission, he had many helps, whereby he is furnished with knowledge sufficient to de­ [...]ide our ignorance, and to draw on simple men, who na­turally are curiously inquisitiue after nouelties and future euents, and as credulous to beleeue whatsoeuer shall bee told them.

CHAP. III. A digression (neither vnnecessary nor impertinent) concerning the knowledge of Deuils, and the meanes thereof, whereby they become furnished with matter of prediction.

SAtan hath euer beene (as now he also is) the great Witch of the world: be the instruments what they will, he was the first mouer. The parts or kindes of witch­craft are two: for it is either Diuining, consisting in matter of prediction and coniecture; or Working, consisting in matter of practise By both these Satan bewitched the heathen, and Gods people so farre as they hearkened vnto him. In which regard, God iealous of his owne honour, and zealous of his peoples good, challenged the gods of the heathen (indeed deuils) concerning both these, in the place formerly alleadged, Isa. 41.23. We are to speake of them both, but first of Prediction.

By the warrant of the fore-named place, God onely p [...] ­p [...]l [...] can [...] shew things [...]. wee may set downe this conclusion: It is the propertie of God only to shew the things that are to come hereafter; that is, to foreshew, first, things in themselues considered, without respect to their 1 causes and signes necessarily accompanying them, and therefore things considered as to come, and not as present in their causes or signes: Secondly, euents in themselues 2 contingent, depending on indeterminate causes, and on the libertie of mans will: And thirdly, to tell afore-hand 3 of these things, certainly, perspicuously, infallibly, and also particularly, with circumstance of time, place, manner. Thus in effect saith God to the gods of the heathen: All this I can doe and haue done by my Prophets: doe you the like, and I will yeeld; I will be no more God, but acknow­ledge your deitie, as the blinde heathen, and my people whom you haue bewitched, haue already done.

Let vs then consider of Diabolicall Prediction and Diui­nation, what, how farre forth and in what manner Satan can foretell any thing. And whereas all prediction and fore-shewing of any thing doth necessarily include and [Page 30] presuppose Prescience or fore-knowledge at the least, in the first Author of prediction, (for else wee know that Satans prophets often spoke they knew not what themselues) my purpose is to speake somewhat of the knowledge of deuils, in this chapter; and after of the wayes and meanes where­by they vsed to manifest to men this their knowledge.

Now for our better conceiuing what knowledge they haue, let vs first briefly see what knowledge they had be­fore their fall: secondly, what after; and that either retai­ned and old (as I may call it) or else new and attained vnto by other meanes.

1. What know­ledge the Deuill had before his fall.For the first. The very names giuen vnto them, as well by prophane Writers as diuine, doth sufficiently euince their great and wonderfull knowledge. The heathen, though ignorant of the creation and fall of Angels, yet seeme to acknowledge very great naturall knowledge to be in them, when they call them by the generall name of [...], common as well to good as bad spirits. The word [...] signifies so much as [...], sciens, or one endued with knowledge: insomuch that Aristotle, in regard of his great knowledge, is called by some [...], and so is Plato called by Plutarch: and Homer of Dionysius is called [...]. Yea Plato calleth God himselfe mag­num [...], in regard of his omnisciencie. Which yet we must take with this difference: God is [...] or sciens, knowes what he knowes ipsâ essentiâ by his essence; others in comparison, as Angels, who are [...], scientes suâ naturâ, endued with knowledge naturally; and men, who are habitu scientes, and attaine to the habit of knowledge. This name of [...] or daemon, is by Christians giuen only to wicked fiends, in regard both of their knowledge in which they were created, as also of that which in part they still retaine. The Scripture cals the Angels indiffe­rently at their creation, in regard of their knowledge, [...] starres of light, [...]ob 38.7. or morning starres: and thus is Satan called Lucifer, or morning starre, Isa. 14.12. where the King of Babylons fall and ruine is resembled by Satans fall from heauen. [...] 10.18. And thus said our Sauiour, I saw [Page 31] Satan like lightning fall downe from heauen. But in particular: The knowledge which was common to all the Angels be­fore their fall, was either naturall, or supernaturall: Naturall, which was giuen them of God at their creation, whereby, as S. Augustine saith, they saw and knew God the Father, Sonne, and holy Ghost, and also the creatures, and that either in the Word or Sonne of God, by whom all things were made, and in whom are the Ideaes and Images of all things: this knowledge, of S. Augustine is called scientia matutina & diurna, morning and day-knowledge: Or se­condly, in the proper natures of the things themselues; and this is called vespertina, euening-knowledge, as being more obscure then the former: Or thirdly, as Aquinas saith, per species in suis mentibus innatas, by the images and impressions of things connate, inbred, and naturally in their mindes. Supernaturall knowledge is that whereby they knew diuers supernaturall things only by a supernaturall gift of knowledge, which is double: The first, simply to know any supernaturall thing, as that God is iust, good, of infinite power, &c. but without all loue or trust in God. The second, which is ioyned with loue of God, with feare, and affiance in him; which some distinguishing, call diuine knowledge, and the former only supernaturall. This know­ledge, howsoeuer it was most excellent in them before the fall, yet euen then was it infinitely inferiour to Gods omni­science: so that they were ignorant of their owne fall and rebellion, of the mysterie of mans saluation, of casuall and contingent effects not yet in act, of the turnings and win­dings, and secret thoughts of mans heart, vnto which their eye-sight could not attaine, vnlesse God did open their eyes to see them.

Now being fallen, if the question be, 2. What know­ledge the Deuill lost by the fall, and what know­ledge he still re­taines. what knowledge they haue lost by their fall, and what they still retaine; I answer, that no question but their knowledge is much ble­mished and darkened, so that whereas formerly they were bright morning-starres, and lightning, in regard of their cleere knowledge, now they are said to be in darknesse, yea darknesse it selfe, cast out headlong from heauen a [Page 32] place of light, 2 Pet. 2 4. Iude verse [...] to hell a blacke dungeon of darknesse, be­ing deliuered into chaines of darknesse, to be kept vnto damnation, and all because they abode not in the truth, which is a good can eat for vs. More particularly I answer, first, for their naturall knowledge, none doubts but that now they know the same things for substance, both diuine and angelicall, humane and terrestriall, which they knew before, yet more obscurely then before, as man by his fall had his mind much obscured, Gods iustice required so much.

Secondly, their supernaturall knowledge is wonder­fully obscured, for they are ignorant of very many things, which if they had not falne they should haue knowne: yet is it not quite none, seeing we read in Scripture that they knew and confessed Christ to be the Sonne of God, and that he was come to dissolue their wicked workes, to tor­ment & to condemne them; that the Apostles were the ser­uants of the most high God, and consequently that Christ was the most high God, whose seruants the Apostles were. But because such knowledge of Christ and of the Gospell, though fruitlesse and dead, cannot proceed from flesh and blood, but onely from diuine reuelation, either by good Angels, or by the effects of Gods power and prouidence, manifested to them, therefore we cease further to speake of it till we come to the third branch of their knowledge, which wee obserued and called attained, or new know­ledge.

Now lastly, for sauing knowledge ioyned with loue and confidence in God, they haue no part at all in it, though no doubt but the good Angels haue it both much increa­sed, and most strongly and immutably confirmed in them. And this was the shrewdest and forest blow of all the rest, whereby they were depriued of this sauing and true know­ledge, because they abode not in the truth.

But yet, you may say, this lets nor but that their know­ledge may be sufficient enough to foresee such things as Oracles haue foretold, and which farre surpasse the reach of mans foresight. Therefore let vs consider these two [Page 33] points, which are very pertinent. The first is, what things they can certainly know and foretell, and what not. The second more particular, whether and how farre forth they knew the secret thoughts and affections of mans heart.

For the first, 1. Whether Sa­tan can certain­ly know and foretell future contingents. we must briefly know that things to come may be knowne two wayes, either in themselues, or in their causes and signes. In themselues, when things not yet existing are as certainely foreseene as if they were pre­sent and laid open in our sight: which is done either by the proper motion and spirit of the foreseer, and this is Gods property alone; or by inspiration from God, and so Gods Prophets both saw many things in themselues by illumination from God, and also told them before they were. In their causes are future things foreseene, when by the viewing and beholding of their causes, we gather that such or such effects will follow. Now because effects flow from their causes either necessarily, the causes being such as cannot be hindred, as is the eclipse of the Sun or Moone; or, though not of meere necessity, nor of meere chance, yet for the most part and most commonly they follow their causes, which yet may sometimes be hindered in their ope­rations, as seed sowne, by diuers occasions is hindered that it doth not alwayes sprout out, spindle and become corne: or lastly, wholly casually and contingently, their causes being altogether indeterminate and indifferent. Hence it is that Satan and his instruments may certainely know the first kind of effects, which euen men can certainely see and foretell. And for the second kind, howsoeuer men cannot certainely, but onely coniecturally and probably foresee the euents of things; yet Satan may, at the least more certainely then men, foresee them, as more exqui­sitely knowing the nature of their causes, and whether or no there be any impediment which may hinder their actual existence; yet because such impediments often are sent from God immediately, whose secret will they are igno­rant of, hence wee also safely conclude, that euen such ef­fects cannot infallibly bee knowne by the Deuill before­hand, for God hath said, Isay. 44.25. I destroy the tokens of the South­sayers, [Page 34] and make them that coniecture fooles. But concerning the third and last kind, where the question is, whether de­uils know things meerely contingent or no, without spe­ciall reuelation, as that Iudas was to betray Christ, and the like; I answer, that to know such things certainely be­longs onely to the true Iehouah, and cannot bee knowne precisely either by man or Angell, good or bad, vnlesse God reueale the same. As for example, to know before­hand the time and kind of a mans death, is contingent, of which the good Angell professeth himselfe to be ignorant when he was asked by Esdras concerning that mattter. [...] So likewise many things were to befall the Church after Saint Iohns time, which the Angell could not foretell but by reuelation from Christ, yea Christ himselfe re­uealed such things onely to Iohn, which hee as man, recei­ued from his Father and from his owne diuinity. Much lesse then can any wicked spirit naturally foreknow any such contingent effect, howsoeuer they may coniecture better of these things then we men. Therefore, seeing we speake not of a coniecturall but of a certaine and infallible knowledge of future contingents, wee conclude that no such thing can bee foreknowne or foretold by deuils cer­tainely without reuelation.

2. Whether and how ta [...] Satan [...] mans [...].Now for the second question, whether and how farre­forth they know the secrets and thoughts of mans heart; (for if it be granted that they doe know them, then doubt­lesse they may foreshew many things which they see a plot­ting and contriuing, to diuers who are ignorant of other mens secret plots and practises) to this I answer, that Deuils cannot know any mans thoughts certainely and of themselues, vnlesse they bee made knowne by some out­ward signe or effect in the body, or by diuine reuelation, or the like.

To make this plaine: we may consider our thoughts ei­ther as yet future and not actually in our vnderstandings, or else as present. Now what shal be our thoughts a weeke, moneth, or yeare hence, no Deuill, yea not our selues can aforehand vnderstand and know; this belongs onely to [Page 35] him who knowes aforehand all kinds of impediments, whereby the will, being of it selfe most inconstant and va­riable, may bee hindered from effecting this or that: Pro [...]e [...] [...] The heart of the King is in the hand of the Lord, and he turneth it whithersoeuer it pleaseth him: and so are all our hearts in Gods hand. To whom now can this hand of God and his inclining of our wils be knowne aforehand, but to himselfe alone? Againe, what Angell or Deuill can certainely fore­see the alteration of mans body, what passions shall possesse him, what good counsell, precepts and admonishments shall be giuen him? all which may be lets and hinderances of the will.

Now secondly, concerning our thoughts as they are actually present in our vnderstandings, we may consider the obiect and the act. The obiect is the species, as we call it, phantasme or representation and image of any thing made in the imagination and phantasie about which our mind is busied. This I will not deny but that absolutely and simply in it selfe considered, it may bee seene and knowne by the Deuill or an Angell, who can either pene­trate into our phantasie, or dart such an obiect thereinto but for the act of thinking, which alwaies goes accompa­nied with an affirmation or negation, with approbation or refusall, or perhaps with a resolution and a conclusion of some thing to be done or not done; this is only knowne to God and to the partie whose thought it is: to God, be­ing the mouer of the heart to embrace or refuse such an ob­iect, and who onely is [...], the knower of our hearts and witnesse of our thoughts, by whom therefore (and by none other) we sweare. To the man himselfe; 1. Cor. [...] for what (either Angell or) man knoweth the things of a man, saue the spirit of a man which is within him?

Yet consider these our actuall cogitations with this dif­ference, either alone, without all respect or relation to any effect wrought, or to any signe concomitant in the bo­dy, and so they yet remaine vnknowne to any Deuill or Angell: or secondly, with reference to some effect, signe, or note in the body, and so we grant that euen one man [Page 36] may know the inclination and affection of another mans heart, and therefore much rather the Deuill. Thus did Eristratus a Physitian come to know that incestuous affection and loue which Antiochus bare to his mother in law Stratonices, whilest, sitting by him, and with no such pretence, feeling and holding his pulses, hee perceiued at her approching and presence, his pulses to be very quicke and to beat nimbly, and his colour to be ruddy; but when she departed, his pulses to be more dull and dead, and his face to waxe palish: so that we may conclude, that while the act of vnderstanding is immanent, it is knowne to God onely and to our selues; but being transient and bewraying it selfe in the body, it may bee knowne of Deuils, yea of men: yet not so certainely of Deuils, as either of God or of the man himselfe.

From all this generally, which hath beene said con­cerning the lost and retained knowledge of Deuils, wee may in some measure see that blindnesse and darknesse wherewith Satan and his Angels are ouershadowed, and so maintaine Gods cause and plea against them, Isa 41.23. But yet, if we compare their knowledge with ours, it will appeare both that we are exceedingly inferiour to them, and therefore haue no cause to be secure, or much to mag­nifie our selues; and that the Heathen might in great pro­bability be easily misled and seduced by their Oracles and predictions. [...] Yet I will not here with Cardane take vpon me to define and say that mans vnderstanding comes as farre short of that of the Deuils, yea much shorter then doth the sense wherewith a dog is indued, come short of humane vnderstanding, making the difference to be in the same proportion which is in the numbers 3. 6. 12. so that as there is double distance betweene 12. and 6. and be­tweene 6. and 3 so the vnderstanding of Deuils is double to that knowledge whereby a man excels a dogge. Neither will I here dispute whether Deuils by discourse and reaso­ning, as we doe, or whether by inbred species or generall images and representations of things, vnderstand all things which they know. It shall suffice vs to know that their [Page 37] knowledge is great, and that howsoeuer of themselues they know not the secrets of mans heart, or such things to come as are meerely contingent, yet that they both know and can foretell euen such things also, but by other meanes. So that now we are come to consider in the third place of a third kind of knowledge which they haue, 3. Of the Deuils attained and acquired know­ledge. which I may call acquired, attained, or new, and of the meanes and waies by which it is attained.

Where we make no question but their knowledge may be increased: Gods knowledge onely, as is himselfe, is infi­nite, and can receiue no addition. Againe, Deuils haue foretold things passing the reach of their naturall vnder­standing: neither is their knowledge more absolute and perfect then the knowledge of good Angels, which yet (excepting onely their sight of God, in which consists their happinesse) receiues Ephes. 3.1 [...]. Scalig. exe [...]t. 359. Sect. 11. increase from the Church on earth. Nay did our Sauiour himselfe as man increase in Luke 2.52. wisedome, who yet as man is much more Hebr. 1.4. excellent then the Angels, and is hee yet as man ignorant of the Marke 13.32. day and houre of the last iudgement? how then may not Sa­tans knowledge be increased? Yet this I thinke, this new knowledge in Deuils is not lost againe by obliuion, but is now become, as Scalig. vt su­pra, accidens proprium propter naturam aptam ad retinendum. one saith of good Angels knowledge, a proper accident in regard of their nature which is fit and apt to keepe and hold what once it hath receiued: vnlesse we will say, God doth immediately depriue them thereof, for which yet we haue no warrant.

Let vs therefore consider the wayes and meanes of this increase. I finde a threefold meanes of knowledge: 1. Thom. Aquin. Of the meanes thereof. Me­dium in quo vt speculum: such a meane as wherein we be­hold things as in a glasse. 2. Medium per quod, vt demon­stratio: such a meane as whereby we come to knowledge, as by demonstration and proofe. 3. Medium sub quo, vt lumen: such a meane as is light and illumination, vnder and in the beames whereof we see light. The first, some make the glasse of the Trinity, which, they say, Saints and men glorified beholding, doth represent to them (and to good Angels) Quod, quantum, quale, quando, cui placitum est, Scal. ut supr. [Page 38] what and how much knowledge, both for quantity and measure, and for quality and nature, when, and to whom in particular God pleaseth. But taking for granted that Deuils behold not at any time Gods essence, which is meant by this glasse, wee leaue it, and come to the second meanes whereby knowledge is had and increased, which is Medium per quod, or demonstration; such as being knowne, brings the knowledge of some thing formerly vnknowne.

The Deuils knowledge re­ceiues increase.This for distinctions sake, is had either from the effects and particular instances of experience, or from the causes of things. Now the knowledge of Deuils may receiue in­crease both these wayes.

1 From experi­ence.And first from experience, which here I take in a large sence, as it may agree likewise to deuils. Now experience being a particular obseruation of many the like effects or signes, no question but deuils by reason of their long con­tinuance (being as old as the world) and of their excellent naturall vnderstanding and sagacitie, may both more cun­ningly and exquisitely take notice of such signes and ef­fects, as also from thence inferre some conclusion and con­sequent, better then wee men who are destitute of these helpes, yea better then themselues considered at diuers times and in diuers ages. Thus, of themselues not know­ing our thoughts (as is proued) yet by some outward acti­on, signe, motion, or gesture, they may diuine what a man thinkes and is a plotting, because (as saith S. Augustine) they know by long experience that all men almost, August. de diui­nat. daemonum. in whom for­merly they haue obserued the like signes, motions, or gestures, haue done and practised the same things. Thus, for things contingent, by obseruation they haue found forth and foretold the periods and translations of Empires and King­domes, the continuance of which is ordinarily determined at 500. Pucerus li. de di­tanat. generibus [...]. yeares, or not much vnder or ouer, as Pucerus doth instance.

Thus againe, from the present state and carriage of things in the world, by obseruing the manners and incli­nations of men, with what care and industrie, or with what [Page 39] slothfulnesse and negligence they goe about their affaires, by obseruing mens consultations and practises, from these I say, they can easily diuine concerning the euent of any businesse in hand, and that better then the men themselues that haue the managing of any such affaires. For of old they know that such proceedings, and such affections in men, of pride, vaine-glory, emulation, wrath, and head-long impatience, will haue answerable and sutable euents, and the same ends which formerly and in other men of like affections they haue had.

Now to make their prediction of any such thing more certaine; when God permits, they by temptations and continuall perswasions cease not to prouoke men to put in practise and execution some wicked thought or other. Thus was he bent and forward enough to stirre vp the Sabaeans and Chaldaeans to spoile Iob of his substance. And thus especially he intermeddles with matters of State, so that he may presume to foretell such things as himselfe for the greatest part is the author of. And yet that agilitie whereby almost in a moment he can be present in most places, is a helpe to him herein; for thus when he sees things a practising or already effected in one place, he can speedily in another shew them to his prophets as things to come. And thus he foretold to his prophets in Noua Francia, the comming of the French, long before they ap­proached.

Now secondly, 2. From the knowledge of the causes of things. hauing by experience of effects attained to the knowledge of their causes, they can now from this knowledge more certainly then before behold the neces­sary dependance of effects on their causes. Thus they know the natures, qualities, and proper workes of the Starres, euen vpon mans body, with what celestiall qualities and vertue the aire which doth inclose vs is affected and pos­sessed at the instant of our birth: insomuch that if Astro­logers can but ghesse from hence the future state and fate of mens both liues and deaths, much more are deuils able to foretell the same. And so likewise in other causes.

But to leaue this point: The third and last way to at­taine [Page 40] knowledge, or the increase thereof, is Medium sub quo vt lumen, that is, Illumination. And thus Satans know­ledge may be and is augmented. This light of knowledge being either naturall or supernaturall, we leaue the former, and for the latter, to wit, supernaturall illumination, we say, That deuils know many new things from diuine reuelation, 3. From diuine reuelation. and that either more immediate from God or good Angels, or else by meanes of the Scriptures, the reuealed will and word of God.

And that Either more im­mediately by himselfe and good Angels:First, from God and good Angels; which I the rather ioyne, because some thinke that no reuelation is made to man or other creature, no not to Gods Prophets, but by the meanes of good Angels. But howsoeuer, we may say it is from God, and that more immediately then the know­ledge which is had from Scripture. Therefore when it pleaseth Gods iustice to take vengeance on the wicked, or by affliction to exercise his children, as he did Iob, then often he vseth Satan as his instrument and executioner, Thus for diuers ends hee reuea­led himselfe to false prophets. 1 Sam. 28.17.19 manifesting vnto him what he will haue done, where, when, and how. And thus might he foreknow and fore­tell to Saul the time of his and his sonnes death, and the translation of the kingdome to Dauid.

Now God doth by other wayes and to other ends re­ueale things to come, and sometimes speake by the mouth of Satans instruments: sometimes, to proue his people, and to know whether they loue the Lord their God with all their heart, and with all their soule, as it is Deut. 13.1.2.3. sometimes, God will haue Satan strongly to delude wicked men, with pretence of truth, that they should beleeue lies and be damned, which beleeue not the truth of God, 2 Thess. 2.12. but had ra­ther heare it from the deuill. Ezek. 14.9. Thus the Lord put a lying spirit in the mouth of all Ahabs prophets, as it is 1 Kings 22.23. Causam praescien­tiae daemoni [...] alibi quam in eorum natura quaerere conuenit. Sic olim Deus fallacij in­struens impios doctores, seclera populi sui vltus est: non quod illi praecellerent d [...]no intelligentiae, sed quatenus in hunc vsi [...]n ap [...]ati er [...]t, grassati sunt, per­missâ sibi licen­tiâ. Caluin. in Isaiam, c. 41.23. Of the Sibyls. And thus saith reuerend Caluin, Wee are to inquire the cause of Satans praescience elsewhere then in their nature. So of old, God to punish the sinnes of his people, furnished them with false teachers, &c. Sometimes, to shew the immutable­nesse of his mercies towards his chosen people, and to shew that none can curse them whom he will blesse. Thus he did put his spirit of prophecie vpon the wicked Sorcerer [Page 41] and Witch Balaam, and spake vnto him to blesse his peo­ple, being indeed hired to curse them, Numb. 23.16.19. and 24 2.

Otherwhiles we know that the Sibyls the prophetesses of the Gentiles, did foretell and prophecie many true things concerning Christ. Of whom worthy Zanchie saith, Ea non nisi ex asslatu diuino praedixerunt: They fore­told such things only by diuine inspiration. And S. Am­brose his speech is knowne: Omne verum, à quocunque dica­tur, à spiritu sancto est: All truth, whosoeuer be the speaker of it, is from the holy Ghost. The reason why God spake by them, is diuersly rendred. Thomas Aquinas saith he did it, the more to illustrate and make credible his truth, which should receiue testimony euen from the enemies thereof. Or secondly, by this meanes to instruct and teach the Heathen, who would giue eare and credence to their owne Prophets, which they would deny vnto Gods true Prophets. But I approue rather their iudgement that say, the end of such true prophesies by these heathenish Pro­phetesses was, that the Gentiles afterwards, who should not beleeue Christ nor our Scriptures, testifying and pro­phesying of him, might by their owne Prophets be con­uinced of the truth, and made the more inexcusable in the day of iudgement. And to this end many verses and oracles of the Sibyls are alledged against the Heathen by Iustin Martyr, Clemens Alexandrinus, Lactantius, Eusebius, and others, as appeareth by their bookes.

But secondly, 2. Or by means of the Scrip­tures. the Deuill knowes many things out of Scripture, which in diuers things he better vnderstands then we men, by reason of his quicke sight, and also be­cause he can, in regard of his long experience, lay the state of all things together, which we cannot doe: neither is this in him so strange, seeing that as Porphyry relates, Porphyry as he is cited by Monae­us de v [...]rit. Chri­stianae relig. cap. 25. fine. the religi­ous sect of the Essens among the Iewes, by reason that they occupied themselues in the prophesies of Scripture, made a profession of prophesying and seldome missed; which I thinke Master Caluin aymes at when he saith, writing on Esa. 41.23. and hauing spoken of Gods goodnesse to the [Page 42] Iewes out of Amos 3.7. who hid nothing from them which was behoouefull to be knowne: Hâc praerogativâ in­d [...]g [...] & [...]ccles [...]al [...] si sunt Iudai, qui ex friuolis suis praedictio­nibus quaestum passim inter gentes s [...]cerunt. The Iewes intole­ra [...]ly and s [...]l [...]rously abused this prerogatiue, who from their [...]iuolo [...] predictions picked out a liuing among the Gentiles: as doe now many running rogues with vs by telling of for­ [...]unes.

But if the Essens or Iewes were so cunning, Satan is much more cunning: and therefore his Oracle being demanded by King Alexander the great, before he warred with Da­rius King of Persia, what should be the euent and issue of his enterprise, [...] might well answere him as it did: Inuictus er [...]s Alexander. Thou shalt bee vnconquerable ô Alexander: and indeed the successe was answerable, which was yet f [...]rther signified by an Eagle, which in the conflict with Darius, houered and fluttered ouer Alexanders head, gli­ding, and glauncing, and darting it selfe towards his ene­mies. This knowledge the Deuill had out of the prophe­sies of Isai [...] and Daniel, who doe expressely point at Alex­ander. In the 11. chapter of Daniel verse [...]. it is sayd, A mighty King shall stand vp, and shall rule with great dominion, and doe according to his pleasure: The circumstances of the [...]ext are plaine and cleare for Alexander, and so taken by Iaddus the high-Priest of Ierusalem, who when Alexander had subdued the Persians and was now come to Ierusalem, [...]et him in his priestly attire, [...] as Iosephus records, carried him vp to the Temple, and shewed him the booke of Da­niel, wherein it was prophesied certaine hundred yeares before, that a certaine Greeke should come and conquer the Persians, which now fell out to be himselfe. Thus he knew the destruction also of Tyre by Alexander, out of Isay 23.1. where by the land of Cethim or Cittim is plaine­ly vnderstood Macedonia (whereof Alexander was King) [...] many doe interprete it: and accordingly did foretell that he (Satan, vnder the name of Apollo) would leaue the City, as we read in Quintus Curtius. And thus might hee know the translation of the Assyrian Monarchy vnto the [Page 43] Medes and Persians, and that by Cyrus, whose name long before his birth is expressely recorded, Isa. 45.1. and so many the like, as Tortullian reckons them.

Now concerning Christs natiuity, life and death, the Sibyls haue foretold in ve [...]s [...] many things, and [...] Virgil from them. In their bookes wee finde, [...], and being smitten he shall be silent, out of Esay chap. 53.7. where it is said, he was oppressed and afflicted, yet opened he not his mouth: and this, [...], and he shall weare a crowne of thornes: And againe, [...], most plainly out of Psal. 69.21. They gaue me gall in my meate, and in my thirst they gaue me vinegar to drinke. With many the like.

Now lastly, see how the gods of the Heathen, Deuile in­deed, foresaw and foretold the ceasing or Oracles, and their owne silencing, as out of many other place, [...] ­cially out of Zacharie 13.2. where, In [...] Lord of Hosts, I will cut off the names of the [...] out of the land, and they shall no more be remembred: and I will [...] the Prophets and the vncleane spirit to [...]. So that when Christ was at hand, to whom they knew they must needs yeeld, yet that they might still keepe their credit, & seeme to be ignorant of nothing, they foretold the same Hence that prophesie, [...], foreteling that the place where Apollo gaue his answers should be made obscure: and hence to adde no moe examples, when Augustus C [...]sa [...] in whose reigne our Sauiour was borne, [...] did demand of T [...]chia Prophece [...]e to Apollo who after him should succeed and be Monarch of the whole world, he had his answer in diuers Greeke verses, which in sence sound thus much, that an E [...]w child greater then the gods of the Heathen; had commanded him to leaue that place, and to betake him to his infernall den [...] therefore saith he, be gone, and from henceforth aske me no moe questions. The verses runne thus:

[Page 44]But to conclude this point, Satans ayme in giuing forth such true Oracles which accord with our Scriptures, is not the same with Gods ends, of which formerly: but first, that by the truth of these Oracles he might winne credit to his lies and deuillish doctrines concerning the worship­ping of idols. Secondly, that thus he might get to himselfe the name and estimation of God himselfe, whose propertie alone it is to speake truth. And thus saith Tertullian of De­uils, Hinc sumentes temporum quasdam sortes, diuinitatem aemulantur dum furantur diuinationem: that is, They hence, that is, from the preachings of Gods true Prophets, taking the obseruation of the lots and conditions of times, emulate and imi­tate Gods diuinity, while they steale from him their diuination and skill to foretell future euents.

CHAP. IIII. Of the diuers wayes and meanes whereby Satan imitated the true God in his predictions, and miracles.

BY the forenamed meanes Satan became furnished with knowledge, whereby hee was able to giue such an­swers to the Heathen as he did: not but hee also foretold through his impudency such things as whereof he had no certainty: for such is the presumption of wicked Fiends, that they dare foretell what they certainely doe not know, foreshewing diuers things, as Thomas Aquinas saith, onely, quoad superbiam & temerariam praesumptionem: through pride, rashnesse and presumption.

Now see how Satan mocks God in the manner and meanes of the manifestation of his knowledge, and how (to winne himselfe credit) hee would seeme to haue all things answerable. Satan imitated God in his pre­dictions. 1. By giuing forth Oracles. Exod. 25 22. Numb. 7.89. God diuers wayes reuealed himselfe and his will: sometimes by voyce, either his owne immedi­ately, or of his Prophets: sometimes without voice, as by lots, and by the Ʋrim and Thummim: So the Deuill. And therefore, first, as God himselfe immediately gaue answers and Oracles from the propitiatory; so Satan indeuoured to [Page 45] giue answers by Oracles also, whereof there were many among the Heathen; and also by Images, which we reade haue sometime spoken, or rather he himselfe in and by them. For the winning of credit vnto which, the Heathen in their dedication of Images, vsed to annoint them with holy oyle, as they called it, supposing hereby to binde the power of God vnto them: herein imitating the Patriarch Iacob, who annointed the stone he rested on; and Moses, Pet. Martyr in loc. com. who annointed all the instruments almost about the Ta­bernacle.

Secondly, as God had his Prophets, so had the deuill his, 2. By inspiring his Prophets. whom he either really possessed, or otherwise inspired, who yet had the glorious name of [...], Prophets of God. For as Gods Prophets gained authoritie to their ser­mons by deliuering all in the name of God, (saying euer and anon, Thus saith the Lord) and as from God and from peculiar reuelation, as did Moses, who was for many dayes alone with God in the Mount: so in imitation hereof, Minos, Zoroastes, Zamolxis, Charondas, Licurgus, Pom­pilius, and Solon, to winne estimation to their lawes, pre­tended to haue conferences and consultations with Iupiter, Horomasis, Vesta, Saturne, Apollo, Minerua, and the god­desse Aegeria. Hermes also (surnamed [...], Hermes dial. 1. thrice-great) before he could instruct Esclepius, Tatius, and others in the principles of his profound philosophie, beares them in hand, that himselfe was first instructed and inspired by one Pymander, whom he calleth the Word, the Sonne of God.

Thirdly, 3 By reuealing himselfe in vi­sions and dreames. God often inspired his Prophets with the knowledge of things to come, by visions and dreames: so did the Deuill his. Therefore Apollo or the Deuill did cast his Priests into a sleepe in the den by the Oracle. And who­soeuer came to consult with the Oracle of Mopsus, vsed to sleepe in his Temple, as Plutarch relates. Plutarch. de defectu oracu­lorum. So wee read that Aesculapius had his Temple at Epidaurus a citie of Achaia, to which a great multitude of sicke persons did resort, and some in their sleepe had shewed vnto them that medicine by which they might be cured.

[Page 46] 4. By mani­festing his will by V [...]im and T [...]r [...]m [...]Fourthly, God often manifested himselfe by the iudge­ment of Ʋrim and Thummim. Answerable hereunto the Heathen had their Chrystallomantia, and Hydromantia, where, water being put into a violl of glasse, a childe was set to view it, who had somewhat therein shewed him, namely (as Psellus saith) deuils in some appearance were seene creeping in the bottome, and heard to vtter some obscure and whispering sound, yet nothing distinctly, that so whatsoeuer the euent should be, it might seeme to haue beene foretold by them. So Pausanias tels vs of the Tem­ple of Ceres in Achaia, by which was a fountaine (and as some relate, [...]lot [...]. V [...]ad Alig [...]ll de [...]. Dei, lib. [...] cap. 5. a glasse in it) into which sicke folkes after sa­crifice offered, looked, and by the resemblance of a face which appeared either of a dead or liuing m [...], saw what should become of themselues.

So we might instance in their diuination by Lots, by their foresight of danger from Thunders, strange cracks, and the like, which God often also makes forerunners of iudgements. So also, in their foreshewing of the conditions and future state, course and fate of men, by names giuen them and imposed at their birth, G [...]eoctus M [...] tius de promisiua doctrina, cap. 1. and in die lustrico, as of Tantalus, Aristoteles, &c. for so God gaue names to the Pro­phet Isaiahs children, as signes of somewhat to follow, Isa. 7.3. and 8 3. so to Ioshua, Iesus, Matth. 1.21. But let that suffice which hath beene said. And thus much for Predictions.

[...]. The Deuill Gods Ape [...] miracle [...].Now secondly, more briefly for Miracles, (by which also Satan bewitched the mindes of the Heathen) and for the doing of good or euill. God we know did often great miracles for the manifestation of his truth and Godhead, and for other ends: as in Aegypt by Moses; and since, by the Prophets of old, our Sauiour, and his Apostles. So also the deuill in his instruments would at the least seeme to doe the like by the Magicians in Egypt. And therefore seeing our Sauiour Christ to doe such wonders in healing the sicke, lame, blind, and men hereupon to beleeue in him, and in God whom he preached; he must likewise take vpon him to ease men of their torments, and to free Cities [Page 47] from the pestilence, as once he is said to do Rome whither he was brought, being fetched from Epidaurus in his owne likenesse, namely in the forme of a great Dragon or Ser­pent, yet vnder the name of Aesculapius, as Liuy, Ʋalerius, and Lactantius relate, who expounds it of the Prince of Deuils himselfe, that old Serpent, and great red Dragon, as he cals him, Ipse [...]. So for the manner of wor­king, he being a spirit incorporeall, can easily wind him­selfe into mens bodies, corrupt their health, cause sicknesse, blindnesse, &c by these meanes causing men to flye to him for helpe: well, being inuocated, he remoues the malady which himselfe inflicted, and ceaseth to hurt: ceasing to hurt, hee is thought to helpe and to doe good, whereby men are confirmed in their seruice of him.

Thus he would seeme to imitate Gods greatest workes and miracles and his manner of working: And in the manner of wor­king them. and therefore as God by his onely Word, made the world of nothing, Christ and his Apostles gaue life to the dead, limbs to the lame &c. so the Deuill in imitation hereof hath perswaded silly credulous men and women that there is in words and speeches, if rightly rehearsed, a certaine naturall and effectu­all power of working strangely vpon things and persons ouer which they shall be vttered So nothing can fall out extraordinarily, as strange births, monsters, and such like things as are wrought by the hidden and secret operation of naturall causes, August. de Ciuit. Dei. lib. 10. cap. 16. (not without Gods speciall hand of prouidence) but by his craft he will seeme to be the author of them.

And thus, to speake iointly both of his predictions and miracles, of his words and works, when he perceiues be­forehand, by the meanes formerly mentioned, Gods will or purpose concerning any thing, he foretels it and inter­meddles in it, whereby it might seeme not onely to be fore­told, but also effected by him, hereby winning the praise and credit of it if it be good; if otherwise, yet comes he to bee feared and reuerenced. Whereunto the practise of Columbus, the first discouerer of America, seemes not vn­like; who being in the Iland of Iamaica, sicke and in want, [Page 48] the barbarous inhabitants denied him food, commerce and trafficke: whereupon, he, foreseeing an Eclips of the Sun, which they worshipped as God, threatned to be reuenged on their god shortly, vnlesse they did relieue him, telling them the time when: which being obserued and the Sun eclipsed, they forthwith supplied his wants, feared and re­uerenced him exceedingly. Dae [...]one, [...]ene­ [...]ntur homines quasi terrestr [...]s d [...]os, & depalso­res malorum quae ipsi faciunt & ar­rogant: coli se vo­lunt ne noceant, La [...]tant. Instit. lib. 2. cap. 15. Hinc Febris cul­ta fuit & Pal­lor, & à Babylo­niis Draco apud Danielem ne ma­l [...]m inferant, N [...]stus Bethul. ad Lactant. In­stit. lib. 2. cap. 16. August. de ciuit. Dei. lib 10. cap. 32. So Satan, if any good thing be to befall any according to Gods appointment, this he pro­miseth in his owne name to doe for them, but on a condi­tion, they must dedicate temples and sacrifice vnto him; but now let any danger be towards, then (for some friuo­lous cause or other) he is exceeding angry, and therefore pronounceth some direfull sentence or other vpon them, which indeed he knowes that God will execute: yet this he doth that it might seeme to come vpon them for some contempt of him: suppose it come not, then will he seeme to haue beene appeased with their sacrifices; so that in­deed they must needs both feare him in regard of euill, and sue to him for good things, and for the remouall of euill.

Now by these meanes haue these wicked spirits attained their end, which was as Saint Augustine saith, Ʋt sibi jus quodammodo vendicent in materiâ infirmâ fragilitatis huma­nae, to domineere ouer mans frailty. And thus for a gene­rall conclusion of this point, we say with a certaine Father, Satan hominum credulitatem mentitâ diuinitate deludit, that Satans suttlety through mans credulity hath wonne himselfe the name and credit of a god vpon earth: and that not onely among the Heathen, but with Gods owne people also. But what saith my Text for all this? Is the Deuill so indeed, or doth God so acknowledge him? No: for, they sacrificed their sonnes and their daughters vnto Deuils.

CHAP. V. Diuers vses and inferences from the former Considerations.

Inferences from the former considerations.THese former considerations being of such waight, are not thus to be left and passed ouer without our further [Page 49] meditation on them: what may we then gaine by the for­mer discourse?

First, let vs thus reason: 1. Hypocrites in time shall be discouered were these goodly gods then of the Heathen but deuils, and hath God now vnmasked them, and discouered them to vs his seruants so to bee? Then surely, God likewise in his good and appointed time will bring to light all such things as now lye hid in dark­nesse, and take from all hypocrites the vaile of their hypo­crisie. Now perhaps men strout it out and liue as little gods here vpon earth, or like the children of the most high, both in their owne and others estimation, but yet the time commeth, when, as the Lord saith, they shall die like men, Psal. 82.6.7. Ezek. 28.2. and 7.8.9. and fall as one of the Princes. Thus saith the Lord God to the prince of Tyrus, because thine heart is lifted vp, and thou hast said, I am a god, I sit in the seat of god in the midst of the Seas, yet thou art a man and not God, though thou set thine heart as the heart of God.—Behold I will bring strangers vpon thee,— they shall bring thee downe to the pit, and thou shalt die the deaths of them that are slaine in the midst of the Seas: wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God in the hand of him that slayeth thee, Ezek. 28.2. &c.

Wee read in the histories of the West Indies, Ioseph. Acosta in his naturall and morall hi­story of the East and West In­dies, in English, lib. 5. cap. 10.21 and 30. that the Mexicans had a yearely sacrifice, for the which, in some feasts, sixe moneths, in others, a whole yeare before, they tooke a Captiue, to whom, before they did sacrifice him to their idoll, they gaue the name of the idoll to whom he should be sacrificed, and apparrelled him with like orna­ments to those of the idoll; during which time he was re­uerenced and worshipped in the same manner as the idoll it selfe: hee had the most honourable lodging in all the Temple, where he did eat and drinke what he would and was merry, but yet he had alwaies with him twelue men for his guard, lest he should flye, and to this end, at night he was put into a strong prison or cage: well, the feast being come and he growne fat, they disrobed him, killed him, opened him, eate him, making thus a solemne feast and sa­crifice of him.

[Page 50] [...]The application is easie: what one man is that in the Church or yet on earth, that hath giuen vnto him and takes vnto himselfe the name of God? inuested in the titles and properties of God, exalting himselfe against all that is called God or worshipped; that sits as God in the temple of God, shewing himselfe that he is God? If you know not, the Apostle will tell you, [...] 2. Thess. 2. namely he it is, who, when that [...] withholdeth shall be taken out of the way, shall be reuea­led in his time: whom the Lord shall consume with the spirit of [...]s worth, and destroy with the brightnesse of his comming: in the meane time, [...] Pride is as a chaine vnto him, (not to beau­tifie him onely, but to bind him) and his owne iniquities haue taken him, and he shall be holden with the cords of his sinne: then shall the time be fulfilled spoken of Reuel. 19. [...] when all the fowles of heauen shall be gathered to the supper of the great God, that they may eate the flesh of Kings, and the flesh of Captaines, &c. [...] Then shall the ten hornes hate the Whore, and make her desolate and naked, eate her flesh and burne her with fire. Thus must Antichrist, that man of sinne the Pope of Rome, be dealt with in Gods good time, and so must all other such like petty gods vpon earth be dealt with also.

Why then should the outward pompe and seeming prosperity of the wicked dismay any true Christian? Why dost thou then holy Dauid fret at the foolish, [...] when thou seest the prosperity of the wicked, that they are lusty and strong, that their eyes stand out for fatnesse? shouldst thou therefore preferre their estate before thine owne, and say, Sure­ly I haue clensed mine heart in vaine? And why, blessed Iob, art thou afraid, and why doth feare take hold on thy flesh to see the wicked liue, [...] waxe old, and grow in wealth? &c. And why should any be afraid when one is made rich, and when the glory of his house is increased? Stay but a little while and the wicked shall not appeare. Yea, they shall appeare indeed, but in their owne colours; they shall not appeare what before they appeared.

Goe now therefore better aduised into the sanctuary of God, and then thou shalt vnderstand their end: that when they dye they shall carry nothing away, their glory shall not descend [Page 51] after them. Iudge not then of them by the false gloze of outward appearance, for so they may be gods; stay but Gods leysure, and of gods they shall proue men wretched and miserable; as in my text, according to the Heathens conceit and outward view, Deuils were taken and wor­shipped for gods; yet now God hath vncased them, and they are knowne Deuils.

So that now in the second place if these Heathen and Iewes had beene asked whether they knew that they were Deuils indeed whom thus they serued, surely they would haue mainely denied it, and as strongly affirmed that they were gods: and verily we may beleeue them; for we can­not imagine that they should be so wittingly impious as to worship the Deuill with any such intention: verily they thought they worshipped the true God, or at the least, some good spirits, and yet saith my text, They sacrificed their sonnes and their daughters vnto Deuils.

Whence we obserue, 2. Our good intentions in Gods [...]eruice will not excuse vs. that our owne good meanings and in­tentions in matters of Gods seruice, without certaine and true knowledge of Gods will, are no rule to be followed: which if wee doe follow, we cannot be excused from seruing of Deuils. In­tention, being an act of the will, presupposeth the vnder­standing and knowledge; it againe tending to a supposed good end in the vse of some meanes must be directed by knowledge, which first giueth iudgement both of end and meanes. That therefore is a good intention which tends to a good end by good meanes, which diuine and true knowledge hath iudged and warranted so to be: where then the vnderstanding iudgeth amisse either of the end or meanes, there the intention is naught. He then that would serue God aright and haue his intentions rightly directed, must take the light of Gods word and reuealed will in his hand, and follow that direction. For it is meet if we would serue God acceptably in regard of him, and profitably in regard of ourselues that we doe it aright and according to his will: but how shall this be knowne vnlesse he make it knowne vnto vs? wee cannot see the Sunne but by the light and helpe of the Sunne, how well lighted soeuer we [Page 52] be: much lesse can we know God aright without the helpe and light of God himselfe, which is his Word. Whosoeuer then doth any thing tending to the seruice of God with­out certaine knowledge of Gods will, whether his seruice be acceptable or no, whatsoeuer his intention and good meaning is in his owne conceit, yet to God it is no other then will-worship at the best, if not worshipping of deuils; how much more if it be a seruice forbidden of God? and most of all, if also commanded by the Deuill.

Without war­rant from Gods word.If any then, following the deuises of his owne braine, or yet the examples of men, yea the teaching of Fathers, nay the injunctions of Popes and Councels, doe any thing as an acceptable seruice of God without direction and war­rant from God, he comes within the compasse of a Premu­nire of rebellion and disobedience to God, who hath said, You shall not doe euery man what seemeth him good in his owne eyes: Deut 12.8. Ezek. 20.18. and, Walke you not in the statutes of your Fathers, neither obserue their iudgements, nor defile your selues with their idols: that is, Verse 16. as is expounded in the former verses, when they de­spise Gods iudgements, Prouerb. 16.25. and walke not in his Statutes. If we do the perill is our owne: the wise man telling vs, There is a way which seemeth right vnto man, but the issues thereof are the waies of death. Coloss. 2.22.23. Let these waies then haue their shew of wisedome in will-worship and humility, and in neglecting (puni­shing or not sparing) the body, yet all these shall perish with the vsing, as being after the commandements and doctrines of men.

Much lesse if against Gods word Exod. [...]0 4 [...].How much more then when they are also against the commandements of God? God hath expressely forbidden the making of grauen images, our bowing downe vnto them, and seruing of them: how then is it that any dare worship him at or before an image or crucifixe? shall their good meaning excuse them? indeed they say they worship not the image, but God in the image: yet, though that be most false especially in common Papists, when they haue sayd all they can say, it is no other then the heathenish ido­laters of formertimes said, Arnob. contra Gen [...]es. lib. 6. as Arnobius relates; which is, that they worship not the stone, but Gods presence there exhibited, and such essentiall properties in God, as by the [Page 53] stone, wood, or mettall were signified. So Papists, who herein yet come short of the Heathen, in asmuch as they say and defend that if it be an image of somewhat truely existing in nature, and no imaginary Chimaera, they are no idolaters to worship God in it: nay though it be the very Deuill himselfe, before whom, they say, we may bow downe, and worship God in him. Vasquius lib. 3. num. 31.7. as he is cited in Tor­tura Torti, pag. 312.313. Thus their Ʋasquius teacheth, which in all likelihood the Heathen would neuer haue done. For though indeed they sacrificed to deuils, yet these Deuils were gods in their conceit: but I say, if Gods commandement expressely forbid it, what pretence, excuse or intention of man can make it good?

But yet moreouer, Least of all, if also according to the doctrines of Deuils. if in this and the like they not onely doe against Gods commandement, but also according to the commandements and doctrines of deuils, how shall they not doe seruice to the deuill for all their good inten­tions? God hath said, Heb. 13.4. Heb. 13.4. Mariage is honourable in all, and the bed vndefiled. And elsewhere: 1 Cor. 7.9. It is better to marrie then to burne. Againe: Tit. 1.15. Ʋnto the pure all things are pure. And 1 Tim. 4.4., Euery creature of God is good, and nothing to be refused, if it be receiued with thankesgiuing. This is the do­ctrine of God. But saith the Apostle, or rather by the Apostle, The spirit speaketh expresly, 1 Tim. 4.1-3. that in the latter times some shall depart from the faith, giuing heed to seducing spirits, and doctrines of Deuils, — forbidding to marrie, (and com­manding) to abstaine from meats which God hath created to be receiued with thankesgiuing of them which beleeue and know the truth. And this is the doctrine of Deuils. But now these are the latter dayes wherein we liue, and these selfe-same doctrines are both maintained and practised by Pa­pists. I would now know whom in these they obey, and to whom they doe seruice, to God or the Deuill. The vn­chaste and impure life of their Priests, Monks, and Nunnes, wherein they burne in lust because they will not marrie, to whom is this a sacrifice and seruice but to the Deuill? And may not I truly say, speaking of popish parents, as in my text, They sacrifice their sonnes and daughters vnto deuils? Well, the Lord open their eyes, and giue vs to beware of [Page 54] such doctrines and practises, and to iudge of things good and lawfull, by that rule which only cannot deceiue vs, and which yet can sufficiently instruct vs. Pretences and good [...]en [...]ons may well blinde our eyes, but Gods they cannot, who iudgeth of things according to that they are indeed, and not according to that they are to vs. Wise­dome saith, Prou 8 [...] [...] that hate me, loue death: yet no sinner will say he e [...]ther hates God and wisdome, or loues death, yet in Gods account it is otherwise. So, He that spareth the ro [...], [...]ates the childe, though with no such intention. So saith God of Idolaters, [...] that they say to a stocke, Thou art my [...]at [...]e [...]; and to a stone, Thou hast brought me forth: not that any (as I conceiue) either said or thought so of the stone, but in effect they did both.

But the spight is, that wheras indeed such seruices deifie the Deuill, yet they must be thought to be seruice accepta­ble to God. [...] They shall excommunicate you, saith our Sauiour to vs his disciples in this last age of the world, yea the time commeth (and I may say now is) that whosoeuer killeth you, will [...] that he doth God seruice. Nay some haue thought (the Schoole-men) that such good intentions doe make [...] actions meritorious, and that of life eternall.

Yet for all this we haue said, we denie not, but affirme that our good meanings and intentions are most necessary in actions good, lawfull, or indifferent, without which they could not be good. But yet, as in things simply euill, no [...] the best intention can make them good; so in things ne [...]e [...] so well intended, there is more required then the intention, to wit, that for matter they be also good and commanded.

To conclude: how necessary then is it for all Christians w [...]o would serue God acceptably, that they both labour to know what is the whole will of God, and wholly sub­ [...] themselues and only thereunto? [...] Where this sound knowledge and care is wan [...]ing, the [...]e will follow these sequ [...]es. First, we shall vse had meanes to all [...] to (sup­posed) good ends. So the vncons [...]ionable Tradesman and the [...]acking Landslord, vnder pretence of prouiding [Page 55] for their families, will vse deceit and fraud, griping and grinding the faces of the poore. So the Papist and Church of Rome, to fray simple people from reading our bookes, will agree that a he may be inuented against Heretickes. And thus to bring the simpler sort amongst them, in dete­station of vs and of our religion here in ENGLAND, they misinforme the simpler sort of Papists at Rome, of vs. There may be seene in some of their Churches, Dall [...]ngton [...] Inference [...] Gu [...]tr [...] digression Tables hung vp to pourtray and expresse to the life and eye, the seuerall persecutions of Catholickes here in ENGLAND, in the late Queenes time; some worried to death in beasts skins by mastiffes, others pricked vnder the nailes with sharpe needles, others drawne in peeces with wild horses, and almost all the seuerall sorts of torture represented vnto vs in historie out of the ten first persecutions of the Primi­tiue Church. So by leasing and insinuation, the Iesuites bring the simpler sort here into admiration, or rather ado­ration of their Pope. And to prouoke the people to deuo­tion towards their Saints, they will allow the faining of tales, fables, miracles, legends, which therefore they call their pias fraudes, holy deceits.

Secondly, if we be giuen too much to follow our owne 2 conceits, opinions, and intentions, in time (and that often by Gods iust iudgement) there shall nothing, no law, no not the law of nature it selfe, be able to preuaile against them. Bodinus de Rep. [...], 5. ex Herodo [...]. From hence (saith Bodin) it comes to passe that in Thracia, men vnder pretence of pietie and loue to their parents, being now very old, vsed to slay them and eat them, lest they should languish too long in the sicknesse of old age, and after become meat for base and filthy wormes. Let that relation be as true, as the Authors are of credit. Surely we see on the contrary, by authoritie vnde­niable, that vpon as weake grounds parents became vn­mercifull, and vnnaturally affected towards their owne children, for they killed and sacrificed them, and that to their enemies, for, such my text, they sacrificed their sonnes and their daughters vnto Deuils.

From the former considerations wee further obserue in [Page 56] the third place, 3. The miserie of Pagans, and generally of Idolaters. Their God is the Deuill. the wofull and wretched estate and condition of all Pagans and Heathens out of the Church, yea and of all Idolaters in the Church. Their whole miserie is reduced to this summe, Their God is the Deuill. Seeing then they are with­out the true and only God, we conclude that all their best seruices and deuotions, though neuer so strict, neuer so hard, are neither acceptable to the true God, nor yet re­wardable but with eternall punishment. They belong to another kingdome, and are in truth, as we are all by nature, deuoted slaues to the deuill, hauing him to rule and reigne in their hearts as their god. They must needs then serue a hard master that serue him, more cruell and tyrannicall then euer Pharao was to the Israelites, yea requiring har­der seruice then that whereby the deuils themselues serue him their prince great Beelzebub, of Lactantius called [...]: for hee vseth them as the members of his owne body, he being their head; we neuer heard or read of any selfe-sacrifice or selfe-killing among them, in honour and seruice to their prince: but men he vseth as his beasts and horses, not only laying on them hard and heauy bur­dens, but also riding them himselfe, hauing their wils sub­iugated vnder him, holding and guiding the reynes of their affections whither he will, spurring them to death, and violently driuing them to their destruction, as he did the heard of swine, which (he hauing them once in his power) was carried with violence from a steepe downe place into a lake and was drowned. Luk. 8.33. With like violence, but more insensibly, he hailes his seruants to such slauish seruice and obedience, as whereby they are drawne to the vndoing of themselues and others: for we see how he did tyrannize ouer the poore Heathen, what bloudy seruice he required of them, and also obtained, for they did euen sacrifice them­selues and others to him: so that in this regard their con­dition was worse then the condition of beasts. Augustus tauntingly said of Herod, who in the slaughter of infants killed also his owne sonne, but spared his swine, as vncleane to eat, I had rather be Herods hogge then his sonne. This wish might truly haue beene made by these Heathen.

[Page 57] Lactantius saith, speaking of this argument, Nonne sa­tius est pecudum more viuere, quàm deos tam impios, tam pro­fanos, tam sanguinarios colere? Were it not better to liue after the manner of beasts then to serue gods so wicked, so pro­fane, so bloody? Surely better it had beene for them not onely so to haue liued, but to haue beene beasts, then to haue performed such beastlike seruice; For what shall the reward of this their strict and burthen some seruice be? Surely if with the Asse in the Embleme, which on the day time carried the goddesse Isis, they should be turned out with galled backes to feed on hay, it were well: but in­stead of an euerlasting reward, they must share with their prince, and be damned with the Deuill and his Angels for euer: reward they cannot looke for from him who now himselfe is to receiue the reward and wages of sinne.

This slauish condition of theirs well thought on would on the one side moue pitty and true compassion in vs, in regard of all such as at this day haue the Deuill for their onely God: and so I account all them whether Turkes or Infidels, who liue out of the true Christian Church, as be­ing without God, and without hope: Eph. 2. on the other side it should teach vs with all thankfulnesse humbly to acknowledge Gods speciall grace and mercy to vs liuing now in these places and times, whom he hath made choice of to reueale himselfe (the onely true God) vnto, to free vs from Satans raging tyranny, and to giue vs hope of a better life after our seruice of him here to be out and ended. Yet may not we Christians hence be secure because we make profession of the onely true God, and serue not the Deuill so manifest­ly as did the Heathen, by such abominable and bloody ser­uice; for if our English prouerbe bee true, as experience makes it too true, that Where God hath his Church there the Deuill will haue his Chappell: Ezek. 43.7 8. and idolaters will set their threshold by Gods threshold, and their posts by his posts: then may we iustly feare lest we find the Deuil sitting and ruling as God in the hearts of many Christians, though perhaps in another habite then among the Heathen.

CHAP. VI. The last [...] of the former maine doctrine, whereby is manifested [...] Malice, Pride, and Sle [...]ghts of Satan in himselfe and [...] and first his Malice.

I [...] then see if wee cannot finde Satan euen among [...] selues: we may know a Lyon by his pawes, and [...] Deuill by three essentiall speciall notes and markes, which now we come in the fourth place to obserue by way of inference from our former discourse: [...] and they are these; [...] h [...]s M [...]e against vs men. Secondly, his Pride against God. Thirdly, his deuillish Sleights and Suttleti [...]s as helpes to accomplish the other two: where we finde any of these, there wee may say is a deuillish quality, there the Deuill reignes as God.

[...]First, we may take notice of his extreame malice against mankind; and it hath shewed it selfe to be bent both against the [...]oules and bodies of men. First, against their soules by seducing them, by withdrawing them from the seruice of the true God, and by requiring seruice and sacrifice to be performed to the creature, to themselues Gods vtter ene­mies: this seruice no good Angell, no good man will ac­cept from vs, because they truely loue vs, as is proued: the Deuill accepts it because he truely hates vs.

[...] Secondly, against their bodies by his strange cruelty, which was such, that nothing pleased him better then the shedding of mans blood, and that in abundance, and the more noble the blood was, the more accceptable to him [...] the spilling of it: so that not contented with the blood of the Gentiles, hee coueted much also, and especially af­ter the blood of Gods people the Iewes, who had God more especially for their Father, and the true Church for their mother; and he also preuailed, as in my text: by this meanes he diminished the Kingdome of God, and inlarged his owne.

This murtherous affection which he beares against vs men, and especially against the true Church and Saints [Page 59] of God is as ancient as man himselfe is: for no sooner were our first parents placed in Paradise, in a place and estate of happinesse, which they should haue transmitted vnto vs their posterity but Satan enuious of our good, maliciously depriues them and vs of it, Iohn 2 [...] being to this respect a mur­therer from the beginning. Now that which is bred in the bone (we vse to say) will hardly euer out of the flesh▪ so it is with Satan; for since that time hee neuer ceaseth but goeth about diligently like a roaring Lyon seeking whom he may deuoure.

Now wee must not looke to find and espie this deuou­ring beast in his Lyons skin he is wiser then so: wee shall finde him then often in the habite and skin of a Lambe, [...]f­fecting his malicious purposes by men like our selues, And [...] whom he vseth as his instruments. Where then, and in whom we finde any such cruelties, there we may conclude [...]an instrument of Satan, or there is the Deuill himselfe incar­nate, there he sits as God. As for example: When in the time of the ten persecutions, the godly Christians by hea­thenish Emperors and their officers were cast into prison, there we may safely say, with our Sauiour Christ, [...] the Devill hath cast them into prison: for we may iudge of the Deuill [...] of false Prophets, you shall know them, saith our Sauiour, by their fruits.

Thus our Sauiour himselfe concludeth against the Iewes who daily went about to kill him, thinking and al­ledging that otherwise their kingdome could not stand, thus seeking by his ruine to establish their owne king­dome, saying, [...] If we let him thus alone all men will be e [...]n [...] in him, and the Romanes will come and take away both our place and the Nation. Hereupon they sought to kill him, both they and the Deuill by them. But our Sauiour concludes, that euen in this regard, they were the sonnes and children of the Deuill, saying, [...] If ye were Abrahams childr [...]n (as yee pretend) y [...] [...]oul [...] doe the workes of Abraham: But now yee seeke to kill me, [...]a man that hath told you the truth which I haue heard of God▪ this did not Abraham: ye doe the [...]eed of your father, — ye are of your father the Deuill, and the lusts of your [Page 60] father ye will doe, he was a murtherer from the beginning, &c. And surely we may as firmely conclude against all such, as vpon like grounds goe about to establish and vphold their kingdome of Antichrist, by shedding the innocent blood of harmelesse Protestants, and especially of religious Kings: thinking that both Kingdomes cannot stand together, theirs and Christs. Practising [...] Hereupon they most deuilishly practise and most shamelessely, by writing, excuse, yea warrant and giue allowance to the murthering of Christian Kings and Princes: witnesse that bloody butchery not long since pra­ctised vpon the persons of two Kings of France successiue­ly, Henry the third, and Henry the fourth, (who both be­ing popish, were not thought popish enough) and their Apologies written in excuse of Iohn Chastel who attemp­ted to kill Henry the fourth, which after, villanous Rauiliac performed. Instances of Popish practises, cruelties and attempts in this kind, there might be giuen many, not one­ly in forraigne nations, but euen in our owne; witnesse their Spanish nauy which in the yeare 1588. was sent to subdue the whole nation, and came prouided of all cruell instruments of death and dolour which could be imagi­ned. Witnesse also their many attempts vpon the person of the late Queene Elizabeth of happy memory, as also of our gracious Soueraigne King Iames. But that which swal­lowes vp the mention and remembrance of al the rest, was the Pouder-plot, such a strange and malicious plot, as for strangenesse could neuer haue by any Poets faigned inuen­tion beene imagined; and for maliciousnesse neuer haue proceeded from any mans soft, harmelesse, and relenting heart. From whence then but from that subtile Serpent, and deuouring Lyon, great Beelzebub, our vtter enemy, their great god? for so we may conclude against them, as our Sauiour before against the Iewes in like case, that herein they doe not the workes of Iesus, whose name they take vpon them, but the workes of their father, that is, of him whose lusts they do, and who hath bin a murtherer (of the Saints) from the beginning, that is, the Deuill, whose in­struments herein they were: in which regard I may say [Page 61] and conclude of the first inuenter of that plot (which was Catesby) in regard of his designe and attempt, that which Socrates writes of Nestorius, that he was, Socrat. lib. 7. cap. 29. totius diabolicae ne­quitiae capax instrumentum, vere (que) totius Ecclesiae (Anglicanae) incendium: a large receptacle and instrument of all deuilish wickednesse, and the very firebrand of the whole (English) Church.

And thus haue we seene how Satan is still himselfe, and cannot forget to be cruell, and that now he reignes as god also in this regard, as well as in former times. Heretofore indeed he by Oracle publikely commanded the killing of men, and was obeyed; but God be thanked, our Sauiour Christ by his comming hath put him to silence in his per­son: yet now he teacheth the same lesson, and is also obeyed in this, as in many things else. For we know there are do­ctrines of deuils, whereof these last times are in danger, and there are Doctors of deuils, which say they are Christians, and Iesus his disciples, calling themselues Iesuites, yet are they not, but the Synagogue of Satan. These are they by whom especially Satan exerciseth his malice, both against mens soules by seducing, and their bodies by killing them: by both Satan goes about seeking whom he may deuoure, and that not only in his owne person, but in the person of his instruments, especially Iesuites, and generally the po­pish faction. These seeke first to seduce, and where they speed not so, they proceed to the second. They first com­passe sea and land to make proselytes, to withdraw men from their obedience and loyaltie to God and their lawfull Kings: if they preuaile not thus, then presently they pro­ceed either to fire and fagot, if power and authoritie be in themselues, or else to secret practises, tending to no lesse then death and destruction. And here we may obserue the rage and zeale of the wicked, which is not zealous enough vnlesse it end in blood. Thus the Iewes dealt with our Sauiour Christ, who not content that he should be whip­ped by Pilate, and mocked by themselues, they must needs crye, Away with him, and againe, away with him, Iohn 19.1-6-15. crucifie him, and againe, crucifie him. So they dealt with Saint [Page 62] Paul, Philip 3 6. Acts 21.4. who himselfe while he was a blind Pharisie persecu­ted the Church, yea vnto the death; but being once a true conuert, he was persecuted himselfe, and oftentimes whipt. Yet this being not enough, see the rage of the Iewes against him: Acts 22 [...] for more then forty men bound themselues with a solemne oath, that they would neither eat nor drinke till they killed Paul. So now adaies cursing with Bell, Booke, and Candle, dis­graces, wrongs, iniuries, and excommunications are not enough; our enemies crie still for fire and faggot. This our Sauiour hath foretold vs of, Iohn 16.2. They call pre­sently with the rashly zealous disciples of Christ, for fire from heauen, to consume vs at once, and when our Saui­our denies them this, they will fetch it from the vaults of hell it selfe but they will haue it. Herein plainely mani­festing whose children they are; for euen so doth their fa­ther and master: for whom he hath any hand ouer, he la­bours to serue as he did that Lunatick whom he possessed, whom oft times he cast into the fire, Ma [...] [...] and into the water to destroy him. And as he did with the Heathen and Israelites in my text, nothing could please him vnlesse they made away with, and sacrificed themselues and children to him.

From this raging and furious malice of the Deuill in his owne person and in his instruments, we may yet make fur­ther vse.

1 And first, if the Deuill bee now so maliciously bent a­gainst mankind, [...] Satan [...] and with such sauage crueltie vse them now that euen professe his seruice (as did the Heathen and these Iewes) what shall we then thinke will be his furious rage when in hell he shall haue full power ouer the dam­ned: when his fury shall be exasperated with the present sence of Gods horrible iudgements on himselfe? Oh then, let this at least make vs feare all our wayes wee tread in, with Iob. lest we set our feet in those broad pathes of sinne and vngodlinesse, which lead to such horrible slauery, as from which there is no redemption, and lest thus wee fall into the pawes of this inraged Lyon.

2 Hence againe, we may see how little reason we haue to be secure, hauing such a watchfull and a spitefull aduersary, [Page 63] we haue no security but in God onely, and no hope to pre­uent his malice but as in God so in the vse of such [...]eane [...] as God would haue vs vse to this purpose, which are our spirituall armour, described Eph [...]s 6 13.14. &c. where we may note, God would haue vs resist and not turne our backs, inasmuch as he hath appointed no defence for our backe parts if we flye, but for our fore parts if we resist; he tels vs of a Brest plate of righteousnesse, of a Shield of faith, Helmet of saluation, Sword of the spirit.

Thirdly, beares the Deuill such hatred against vs? what reason then haue wee to loue him? let vs then beare him and his instruments like hatred, yet w [...]th this difference, he hates vs in our persons, let vs hate him and them in their practises and professions. Dauid could say, Doe not I hate them that hate thee? yea, I hate them with a perfect hatred Yet surely Dauids hatred of them was holy, and so should ours be. We are said in Scripture, to loue God when we keepe his commandements, and to hate him when either wee hate what hee loues, or when wee doe not what hee com­mands, but the contrary which hee forbids. Let vs thus hate the Deuill and wicked men, that is, let vs hate what he and they so much loue, namely sinne, and be contrary vnto them in their commands, prohibitions, perswasions, and allurements.

CHAP. VII. Satans Pride against God in his owne person, and in his instru­ments.

VVE may from our former discourse take notice of another essentiall and inseparable quality of Sa­tan, which both discouers his nature vnto vs, 2 Satans pride against God. and also giues vs to iudge of such as resemble him in it; and it is his no­torious pride against God, In himselfe in [...]. whereby he vsurped among the Heathen, the honour and glory, title and name of God himselfe.

Now this Pride he shewed in these particulars: first, in 3 [Page 64] his desire, whereby being but a creature, yea a wicked Fiend, yet he desired not onely an equality with God, but a superiority ouer him, namely, that he might be worship­ped for God, and not God himselfe. This made him re­quire diuine honour and seruice to be done vnto him.

2 Secondly, in abusing such gifts of God as he had, to the open dishonour of God, and deifying of himselfe. These gifts were especially his power and his knowledge.

3 Thirdly, in that being often imployed as an instrument onely of God, and vnder God, yet he referred all to his owne honour, and not to Gods, doing all as of himselfe, and in his owne name.

4 Fourthly and lastly, in accepting diuine honour of sacri­fice and other religious worship when it was giuen.

Now it skils not that this honour was often done to images of men both liuing and dead, and not vnto Satan alwaies immediately; for whatsoeuer honour was giuen, none receiued it properly but Satan, who abused the names of men deceased, August. de Ciuit. Dei, lib. 18. cap. 18. qui nec cùm viuerent verè vixerunt: who were but dead while they liued, perswading men that they were gods; hereupon getting them once consecrated, he also got their names to be changed, Lactant. instit. lib. 1. cap. 21. Credo, saith Lactantius, ne quis putet eos homines fuisse; quem enim Serapin & Sera­pidem vulgus appellat, Osyris dicitur: Romulus post mortem Quirinus dictus est, & Leda, Nemesis: To wit, as I deeme, saith that Father, lest any should thinke they were men: for he whom the vulgar cals Serapis and Serapides, is indeed called Osyris: Romulus after his death is called Quirinus, and Leda is now named Nemesis. Satan thus abused not onely the names of the deceased, but the affections of the liuing, who for loue to their priuate friends, were more easily drawne to honour their memorie and images, especially when by Satans false miracles and apparitions they were esteemed gods: here Satan was the god, not they.

Now this pride in Satan is so naturall, that though for his sinne in aspiring against God he was throwne downe headlong from heauen to hell, yet it still puffes him vp euen now as much as euer; and he breathes the like spirit [Page 65] of pride into the soules of such, as in whose hearts hee sits and rules as God. Satan hath said it in his heart, and hath instilled into the hearts of his instruments, to thinke and say, I will ascend into heauen, Isa. 14.13. [...] I will exalt my throne aboue the starres of God: I will sit also vpon the mount of the congregation in the sides of the North, I will ascend aboue the heights of the clouds, I will be like the most High. This was his first temp­tation whereby he made our first parents in Paradise sinne, by making them beleeue they should be as gods. This am­bitious desire of being like vnto God, hath made both them and vs now like vnto the Deuill. This lesson thus learned in Paradise, shall neuer wholly be vnlearned, till we enter into Paradise againe. If Satan then preuailed by it with our first parents in that estate of innocency, how much more with vs? he thus by pride brought [...]hem downe, and by like pride he makes vs lift our selues so high, that at the length we fall as low as hell it selfe. Pride in vs is that by which he workes his malice on vs, and procures our de­struction.

Let vs then looke about if wee cannot finde out by his footsteps where this proud Lucifer haunts, walkes and reignes. Where we finde any of the forenamed specialties to reigne, there we may say, Behold a deuill incarnate, or behold one (at the least for the time) puffed vp with the spirit of Satan.

We may finde him walking and ruling in the hearts of proud, ambitious, aspiring men and women, 2. In his instru­ment, proud men. whom wee consider either as without the limits of the Church, or as within: both which as they extoll themselues into the place of God, inuesting themselues with his titles, so they challenge to themselues the priuileges of God.

First, without the Church, 1. Without the Church. how many ambitious Kings haue wee read of, that neuer thought they were high enough till both aliue and dead they were worshipped and adored as gods. Wee haue seene it in Caius Caligula, S [...]pr pag. [...]. and may see it in the King of Tyrus, Ezek. 28.2 So Alexan­der the Great after his conquests must needs be honoured and esteemed as a god, till faintnesse in bleeding of a [Page 66] wound, and the necessitie of sleepe and eating, did other­wise conuict him, or he by these did conuict his flatterers who would needs so perswade him. But indeed such is the nature of mans ambitious desires, that (as one saith) the whole round world cannot content and fill his heart, for still the corners of it would remaine empty.

Others imitating their father the deuill, being vsed of God either as his instruments only, or as his stewards, sa­crifice all to their owne nets: and therefore you shall haue them speaking of themselues, in the first person, vsing al­wayes that pronounce. [...] Thus Esay 10. though the King of e [...]s [...]ur was only the rod of Gods wrath, and his instru­ment to punish the Israelites, yet thus he brags: By the power of my hand haue I done it, and by my wisdome, for I am prudent: and I haue remoued the bounds of the people: — and my hand hath found as a nest the riches of the people. — Thus Nebuchadnezzar crowes on the top of his royall Palace, [...] Is not this great Babel, that I haue built for the house of the kingdome, by the might of my power, and for the honour of my Maiestie? By which examples we see the nature of pride, which is, first, to attribute the good things we haue recei­ued from God, vnto our selues, our owne wits, power and policie: and secondly, to vse them for our owne cre­dit, estimation and glory.

[...]But I would this pride were onely found among the Heathen, whom it best beseemes. But this horrible and deuillish pride hath beene found, and may be seene in the visible Church of God both Iewish and Christian.

[...]For first, we reade that about the time when Christ our Messias was expected to come into the world, many rose vp and made themselues Christ: [...] as Thewdas and Iudas of Galilee. So a certaine Egyptian, and one Barcozba in the [...]e of Agrippa, and another of that name about fortie yeares after the destruction of the Temple. All these tooke vpon them to be the promised Messias, which if truly they [...]ad beene, they must haue beene gods, though they in­tended only to haue become temporall Princes, according to the common errour of the Iewes. Thus also Herod was [Page 67] made beleeue by some courtiour-Rabbines that hee was the promised Messias, Ma [...] [...] [...]6. Ma [...] [...]3.6. and [...]3. of whom proceeded (as is thought) the Herodians, who so often came to intrap our Sauiour in his talke. But of all other Simon Magus his example is no­table, of whom Saint Augustine writeth, Aug [...]st [...] that he affirmed of himselfe that he was Christ: he would also haue men beleeue he was Iupiter, Simon M [...] and that he gaue the Law in mount Sina in the person of God the Father: and that in the reigne of Tiberius he appeared in the person of the Sonne, but pu­tatiuè: and after that, he came vpon the Apostles in the person of the holy Ghost in fiery tongues. This man had his queane and harlot with him, whose name was Selene or Helena, for whose sake he descended downe from hea­uen to seeke and finde her being a lost sheepe, whom yet he called a goddesse and the holy Ghost, of whom he be­got Angels. He caused both their images to be made, and got them afterward by publike authority to be set vp and worshipped in Rome as the images of the gods. Tertul [...]n A [...] g [...]. cap. 13 Tertullian tels vs that this sorcerer liuing at Rome, had an image de­dicated to him with this inscription, Simoni sancto deo, to Simon the holy god. After him succeeded his chiefe scholler Menander a Samaritane, and baptized as was Simon, Menand [...] who after the death of Simon, affirmed of himselfe whatsoeuer Simon had formerly affirmed concerning himselfe. Hee gaue himselfe forth to be the Sauiour of the whole world, (and not of Helena onely) affirming that none could be sa­ued, vnlesse they were baptized in his name, which if they were, their dignity and power was aboue that of the An­gels, and that they should liue immortally here on earth. Thus we see no sooner came our Sauiour into the world, but the Deuill stirred vp ambitious spirits to staine his glo­ry; in which regard it was necessary our Sauiour should so timely admonish his disciples not to beleeue such as should make themselues christs. Matth [...] [...] and [...]. &c.

But this height of pride hath also ouertaken such as in word at the least professe themselues seruants of Christ▪ yea seruants of the seruants of Christ, 2. Christian. being indeed meere Anti­christs, and enemies vnto him: I meane especially that man [Page 68] of sinne, The Pope [...] who is an aduersary to God exalting himselfe against all that is called God, so that he doth sit as God, in the Temple of God, shewing himselfe that he is God. This Antichrist of Rome patien [...]ly heares and suffers his clawbackes to call him by the name of Semi god, and of Ʋice god, yea and of God himselfe. Thus, the glosse of the extrauagant Cum inter of Iohn the 22. hath these words, To thinke that our Lord God the Pope, the author of the foresaid Decretall, and of this, had no power to decree as he hath decreed, would be iudged an heresie. Which glosse remaines vntouched, euen after the correcti­on of many other glosses appointed by Pope Gregory the 13. One of the Secretaries of the Popes chamber, in the last Councell of Lateran, [...] speakes thus to Leo the 10. The [...]kes of your diuine Maiesty, &c. The said Pope Leo, after the said Councell was written out, approued of it In Italy vpon the gate of Tolentum there is this inscription, To Paul the 3 the most high and mighty God vpon earth. Now it is a vaine excuse to say the Pope is no otherwise called God, then the Scripture calleth Kings gods; for the word, gods, being attributed to Princes in the plurall, was neuer but in a blasphemous arrogancy by any in the singular ascribed to himselfe: in which regard, the Scripture cals Satan, the god of this world. [...] Now the Pope vsurps the name of God exclusiuely from all other Princes vnto himselfe, and out of this rule gathereth by consequence that he should be a­dored, euen of Princes, and that he therefore cannot bee iudged of men; [...] if any temporall King denye to be iudged by him, because Kings are called gods, the Pope will not take this well answerably hereunto he cals his Decrees and Canons by the name of Oracles, [...] and his decretall Epistles, Canonicall Scriptures. He vsurpes also vpon the titles and [...]aines of our Sauiour Christ, calling himselfe often in his Canons and Decrees, the Spouse of the vniuersall Church, [...]m Christo se [...]luso, [...] euen Christ set apart, saith Bellarmine, though Saint Paul make the husband of the Church to be ou [...] one And Leo the 10. in the Councell of Lateran is cal­led the Lyon of the tribe of Iudah, the root of Dauid, the Saui­our of Sion. With like modesty and humility, he takes vpon [Page 69] him to make a new Creed, and to adde twelue more Ar­ticles to the Creed, and to bind men by oath and confessi­on to receiue them; which euen the people of his owne Church were neuer bound to, before the late Councell of Trent. This Creed may be seene and read as it lies in the Popes Bull, which calleth it, B [...]ll [...] [...] [...]rma [...]r [...]men­ [...] prof [...]ssions [...] See [...] in [...] [...]ay to the true Church, [...]n he Pr [...]a [...]. T [...] [...]ncellari [...] A [...]st fol [...] The publike profession of the or­thodoxall faith, to be vniformely obserued and professed. Thus as he imposeth new lawes vpon mens consciences, so doth he take vpon him to dispense with the breach of Gods commandements, by suffering and dispensing with shewes, and all manner of sinnes for his owne aduantage. For hee sets his absolutions from sinne, and dispensations for all doing, at a certaine price of money, and causeth expresse bookes to be made thereof.

But leauing the Popes pride, we haue others in our Christian Church whose pride hath been notorious: not to speak of our own countrimā Hacket, with his two prophets of Mercy and Iustice, who most audaciously vsurped that incommunicable name of the Messias. Manes. We read of Manes an arch-hereticke, from whom the Manichees had their name, who tooke to him twelue whom hee called his A­postles, and called himselfe the comforter of Israel. Acost. [...]suit [...] Temp [...]ou [...]s [...] [...] Re [...]ated by Doctor [...] his [...]irst sermon on Reu. [...].20. Likewise of later time, a famous Doctor in Diuinity, a Romane Catholike, and in his time the Oracle of India being in his right wit, seriously affirmed of himselfe, that he was more holy then the Angels or Apostles, yea that God made a proffer vnto him of Hypostaticall-vnion, and to assume him into the fellowship of the Deity, but that he in mo­desty refused it: that he also was the worlds redeemer effi [...]cio [...]s [...], which Christ onely performed sufficiently.

All these shew themselues sufficiently whose Scholers they are, and whose b [...]dge they weare, The [...] [...] Satan and his instruments [...] with [...] Christ and his followers. The [...] of Christ. Rom. [...].5. by which also they may be knowne: which will better appeare if we compare the pride of Satan and his followers, with the great humi­lity of Christ and his Disciples. Satan first in his owne per­son saith, as Isa. 14. I will [...]en [...] into heauen, I will exact my throne aboue the starres of God—and— I will be like the most High. Our Sauiour Christ contrariwise, who is God blessed [Page 70] for euer, in effect saith, I will descend downe vnto the earth and become man for the saluation of man: herein did our Sauiour giue vs all a perfect pattern of humility, bidding vs by his Apostle Saint Paul, Phil. 2.5.6.7.8. haue the same mind, thoughts, and affections herein with himselfe. Satan and his follow­ers doe patiently endure, and willingly accept diuine ho­nour when it is done vnto them: but Christs disciples vt­terly abhorre and reiect such honour as whereby men would make them gods, acknowledging themselues men as they are. Of Peter. Acts 10 26. Thus Peter when Cornelius fell downe and worshipped him, could both take him vp and say, Stand vp, for euen I my selfe am a man. Satans Apostles can make them­selues christs, being indeed wicked Antichrists and ene­mies to him: Of Iohn Bap­tist. Iohn 1.20. but Iohn Baptist, when he might easily haue abused the credulity of the Iewes in this point, yet confes­sed, and denied not, but said plainely, I am not the Christ. Wicked men, if as Gods instruments and by his power they doe any thing of note, are ready to ascribe the honour of it to themselues, and to accept it being giuen of others. But Saint Peter and Iohn, Of Peter and Iohn together. Act. 3.12.16. when vpon their healing of a Creeple, the people flocked abundantly to them, ready to make them gods, answered, Why looke ye so earnestly on vs, as though by our owne power or holinesse we had made this man walke? The God of Abraham, &c. hath glorified his Sonne Iesus — his name through faith in his name hath made this man strong. — Lastly, whereas Satan wound himselfe into credit with the Heathen, and both sought and got himselfe adored as God, especially by his seeming miracles, and by his predictions of things to come, and reuelation of secrets: Saint Paul on the contrary, Of S. Paul. when by both these meanes he might haue receiued like honour, vtterly refused it, and in much humility cōtented himselfe with what he was, yea to be respected only according to that meannesse which his outward and modest carriage in word and gesture made shew of. Thus when for Miracles he and Barnabas were accounted and confessed to bee gods, and when an­swerably they might haue had sacrifice done vnto them, they rent their clothes, Act. 14.14.15-8. and cried, why doe ye those things? wee [Page 71] also are men of like passions with you, &c. and much adoe they had to stay the people that they had not sacrificed vnto them. So likewise when Saint Paul for his visions and reuelations (after he had beene taken vp to the third heauen) might by spea­king and vttering of them, haue beene thought to bee more then a man, yet saith he, 2 Cor. 12.6. I forbeare (to glory) lest any man should thinke of me aboue that which he seeth me to be, or that he heareth of me.

To conclude this point, I say of Humility and Pride particularly, what Saint Iohn said generally of doing and not doing of righteousnesse and of loue: In this are the chil­dren of God knowne, and the children of the Deuill. Whoso­euer is not humble, but proud, selfe pleasing, selfe honou­ring, is not of God: neither he that doth all to his owne honour, and not to the honour of God onely or chiefly. For as one saith, The humble man is like vnto God, Basil. but the proud man being hatefull to God, is like the Deuill. Cyprian. -non de Christi magisterio, qui humilitatem do­cet, sed de Anti­christi spiritu nascitur, &c. All exalting of a mans selfe, saith another, all swelling, ar­rogant and proud boasting, is not of Christs teaching, whose lesson was humility, but from the spirit of Anti­christ, whom God vpbraideth by his Prophet, saying, But thou hast said in thine heart, I will ascend into heauen, &c.

Let this be thought on of vs all, and from the conside­ration of this pride, which originally is in Satan, deriuatiue­ly in his members and instruments, whereby they would make themselues gods, let vs make this double vse, neither to giue to others, or take to our selues any part of Gods honour.

First, Vse 1. not to giue Gods ho­nour to the Deuill. Which is done when we giue diuine honour either to him more directly, let not vs by any meanes deifie the Deuill or make him our God, or yet giue him or his instruments such ho­nour as they are ready to take.

Yet thus men doe, not onely by deuoting themselues to the Deuill vpon tearmes and conditions, as doe Witches, Necromancers, and the like, which is directly to make him their god; but euen when in their liues they obey him more then God, bestowing their best affections on the ba­sest obiects, Ephe. 2.2. and walke in sinnes and trespasses according to the course of the world, and after the prince that ruleth in the ayre, [Page 72] euen the spirit that now worketh in the children of disobedience. For in this sence he is called the god of the world. 2 Cor. 4.4. Or more indi­rectly, when we giue it first to Saints. Moreouer, men deifie the Deuill, when they giue diuine honour to any creature. This I say, first, euen in regard of the Saints themselues and their images; for hereby the Deuill onely is indeed honoured, who often abuseth their names, and appeares in and at their images. The Saints themselues neither doe nor dare take that honour which idolaters would giue them: they dare neither take it on earth, nor now in heauen, though we should grant they see and take notice of our prayers and deuotions done vnto them. Doe we thinke that the blessed Virgin, now in the presence of Christ and of God, dares arrogate such titles to her selfe, as superstitious Papists giue vnto her? who in their Rosaries and Letanies call her Queene of heauen, Gate of Paradise, Mother of mercy, our saluation, she that bruised the Serpents head: which last propertie in the vulgar translation of their Bibles, is attributed to the woman, Gen. 3.15. who also in their Ladies Psalter, called Saint Bonauentures Psalter, which is nothing else but the 150. Psalmes of Dauid, take away the name of God, and in its roome put the name of Mary. Yea, in their other Psalter of our Lady, which is digested into 15 demands, she is called the first cause of our saluation, and one who at the last day shall moderate the sen­tence of the Iudge. Yea, so farre haue they proceeded, as to place her before Iesus Christ in these words, Glory be to you ô Virgin, and to Iesus Christ, &c. The like honour they giue to other Saints: but doe they accept it? no: they are all chast Virgins, chast Matrons, and know that by accepting such honours, they should consent to spirituall adul [...]ery, which is idolatry. Thus the Saints are abused by Papists, who yet themselues are not excused from spirituall adul­tery, though the Saints partake not with them in it: as it is said, Matth. 5.28. He that looketh on a woman to lust after her, hath com­mitted adultery already with her in his heart; Duo fuerunt, & adulterium vnus admisit, Aug. de ciuit. Dei, l. 1. c 19 though she be only a meere passiue obiect and not consenting: of whom as also of the Saints and idolaters, we may say as Saint Au­gustine said of Lucretia, being rauished and forced by Tar­quinius, [Page 73] they indeed were two, yet one committed the adultery. And yet seeing idolatry as adultery, is properly betweene two or moe, we conclude that the idoll here thus pleased and honoured, is the Deuill and none other.

Secondly, 2. To the Pope. if we giue like honour to the Pope as is due to God, we thus both deifie the Deuill in him, and him in himselfe, who herein is an instrument of the Deuill, or else hee durst neuer approue of such honour as is giuen him, when texts of Scripture, which are properly & truly meant of Christ and the holy Ghost, are applied to him; as in the vacancy of the Popedome, when to obtaine a new Pope, Cerem. Rom. lib. [...] sect. 15. they sing that tract out of the Prophet, which they reade, Erit dux ejus ex eo (sz. Israele) & princeps de medio ejus producetur: Thus in English, Ier. 30.21. And their nobles (or noble ru­ler) shall bee of themselues, and their gouernour shall proceed from the midst of them. Which words are meant of our Sa­uiour Christ. So, when they apply to the Pope that speech of our Sauiour Christ which is true only of the holy Ghost, I will not leaue you comfortlesse, Iohn 14.16.18. I will pray the Father and hee shall giue you another Comforter. Consonant to which when he is chosen he is set on high vpon the Altar, which is the seat of their god, and there he is adored.

By these and the like honours done the Pope, they shew what god they worship, namely their god-pope, or which they are not aware of, the Deuill in the Pope: they may say what they will, but their intentions will not excuse them.

Thirdly, the like in effect is done, when we feare, loue, 3. To other men whom we honor more then God. respect, honour any thing or person more then we do God himselfe.

Question. Must none be honoured but God only? Quest. and doe we make them gods whom wee any wayes honour? Answer. No, all superiours must be honoured, according to the fifth Commandement: whether they be superiours with authority ouer vs, as are Magistrates, though euill, as Samuel honoured Saul, 1 Sam. 15.30. (which popish Iesuites will not doe, who otherwise are not behind any in giuing honour where they should not:) or without authority, as are the [Page 74] aged, learned, noble, &c. whom we must honour, by ac­knowledging and approuing their gifts, and that order in which God hath placed them: so by our loue and thank­fulnesse: yea, all must be honoured of vs, (though our in­feriours in other respects) in whom any grace of God ap­peares, and that according to that measure of grace and goodnesse we espie in them. For honouring them so, we in them honour God.

Secondly Vse: Not to take Gods honour to ourselues. Secondly, it concernes vs, vnlesse we will shew our selues [...]ps and instruments of Satan, by no meanes to appro­priate Gods honour to our selues. The very pride of the heart is a thing hatefull to God, and the inordinate desire of honour, is, as Saint Paul said of the desire of money, the root of all euill: A [...]g [...]t. de [...]. Dei, [...]ib. 1 [...]. cap. [...]3 as elsewhere, Initium omnis peccati superbia, The beginning of all sinne is Pride; nay it is the height of all sinne, whereby man peruersly affecting highnesse, for­sakes God, who should be the beginning and end of all his desires, and becomes a god to himselfe. Thus we of­fend, when we seeke honour to our selues from any thing we either receiue or doe. in any thing we either receiue or d [...]e. He that considers and ponders duely how naked both in soule and body he came into the world, how miserable and disabled he is by sinne, how destitute of all good, without the grace of God in Ie­sus Christ, will see he hath but little cause to be proud of any thing, and that he oweth all honour and respect to God for whatsoeuer good thing hee either hath or doth: which if he ascribe to himselfe, hee sets himselfe in Gods stead, and exalts himselfe against God. Thus doe they who haue their hearts lifted vp, and are proud of their riches, which they ascribe to their owne meanes, as in He­zechia [...], 2. King 20.13. and especially in that proud Prince of Tyrus, Eze­chiel 28.1-4.5. So if any be proud of their wit and lear­ning, either making themselues wiser then God himselfe, as did that proud King of Spaine, Alphonsus the tenth. who vaunted that if hee had beene present with God when he made the world, he would haue aduised him to haue disposed better of things then they are disposed of; or else, vainely referring their wit and knowledge to make themselues knowne and fa­mous, [Page 75] as if they said to themselues what the Poet floutingly sings to such, Scire tuum nihil est nisi te scire hoc sciat alter. that their knowledge is nothing vnlesse others also know that they haue knowledge. So, if any conceiue better of themselues, or expect like respect of others from their gay and fine apparell, of which sort espe­cially are our artificiall women, which will be better then God made them, and therefore disliking his handiworke, die their haire, paint their faces, disguise themselues in their attirings, bringing their hips vp to their shoulders, baring their necks to the nauill, and otherwise making themselues peacocke-like by their periwigges and other haire-coro­nets and topgallants. As they now know not themselues; so, without speedy repentance, they may feare, lest God when he visits them, doe not acknowledge them for his owne, but reiect them, saying, I gaue you other faces, other complexions, other hayre, other bones, other bodies, other brests, other bellies, depart from me, I know you not. The like crime are both Magistrates and Ministers guilty of, when, being but Ministers of Gods Iustice and his Truth, they referre what authority and power they haue to the aduancing of their owne honour, to the inriching of their owne persons, to the reuenging of their owne quarrels. Thus generally offend they who any wayes breake the bounds of modesty, either in conceiuing highly of them­selues, or in speaking proudly and arrogantly, or in shew­ing pride by their workes, lookes, gestures, or the like: thus men rob God of his honour, and deifie themselues.

Thus also, if in any thing we doe, we seeke honour to our selues from it, or if when honour is giuen vs, we let it rest with vs, we thus also make gods of our selues, and per­uert the order of nature, not working as the creatures of God, who made vs to glorifie him, but as Satans instru­ments, whom we serue herein, by peruerting the order set by God in nature, and making a new ordination of things quite contrary. But wee must write after the copy of the foure and twenty Elders, Reuel. 4 10. who cast downe their crownes before the Throne at the feete of the Lambe: else the very heathen shall condemne vs. The Romanes by that ceremonie they [Page 76] vsed in their triumphs, teach vs that the successe of things, and honour thence due, is to be attributed, not to our selues but to God. For the Lawrell crownes which they carried when they ascended into the Capitoll and sacrificed to Iu­piter, Plin. lib. 15. cap. 30. and lib 16.4. they laid downe in the lap of Iupiter, as Pliny recor­deth. Wherefore it was a prophane thing in Nebuchad­nezzar, Habak. 1.15.16. when he had taken the Iewes as fishes in a net, to sacrifice to his not, and to offer incense vnto his yarn: as it should haue beene in Peter, if when after he had inclosed so many fishes in his net, Luk. 5.5.6 8. he had not acknowledged Christs power, by falling downe at Iesus knees.

Quest. 1 Here two questions. 1. May not a man praise himselfe and speake of such gifts and graces as he hath receiued? How far a man may praise him­selfe. I answer, a man is bound to acknowledge Gods grace in him, and goodnesse to him, yea in some cases he may (and must) speake of them. So did Samuel, 1. Sam. 12.5. &c. so S Paul, Act. 23.1. 2. Tim. 1.12.13.14. But then it 1 must be done, first, in great humility without all boasting, and with a double acknowledgement: first, of the good done by vs, that is by the blessing onely of God, and that our abilities are the gifts of God, [...] Cor. 3.3.4.5.6. bestowed on vs for the good as well of others as our owne. Secondly, of the im­perfections of our best actions, and that by all we can doe or haue done, we cannot satisfie the law of God, or stand in iudgement with him, but that we stand need of his mer­cy, 2 as Nehem. 13.22. Again, it may be done in case of detra­ction, or when our authority is called into question: then we may say with Paul, —ye haue compelled me: and speake 3 of our priuiledges, as he, 2. Cor. 11.22.23. Thirdly, to giue good example and instruction to others, we may speake of Gods graces in vs, 2. Thes. 3.7.8.9. so we may speake to the yonger sort especially, of such things as God hath done for vs, by deliuering vs, & the like, that they also by our exam­ple may trust in God, Psal. 66.16. and Psal. 40.1.2.3. These and such like circumstances obserued, we breake not Salomons rule, Let anothers mouth commend thee: neither dis­honour we God, but rather honour him and his gifts in vs.

Quest. 2 Secondly, may wee not both desire honour, and also [Page 77] accept it when it is giuen vs? I answer, first, How far a man may desire ho­nour or accept it. for the desire of it: we may not desire honour, through vaine glory, hy­pocrisie by seeming only religious, or by vnlawfull meanes, as by bribery, simony, &c. yet wee may and must seeke that honor that commeth from God, which is attained by vertuous and godly deeds; Iohn 5.44. we may desire and must seeke a good name, especially if we be Magistrates or Ministers, according to Philip. 4.8. and that first for Gods glory, Matth. 5.16. 2. Sam. 12.14. Secondly, for the good of others and our owne, for thus our authority increaseth with our honour, which August in Soli­loquiis lib. 1. cap. 11. Aut [...] oritas cùm ex honoribus crescat, ea (que) mul­tum faciat ad persuadenda ho­nesta, & pellici­en os homines, cùm ad verae dog­mata tum ad vi­tae sanctitatem, sunt optandi. makes much for the drawing on of others, both to receiue the truth from vs, and to imitate our vertues. Answerably, if honour be giuen vs, we may accept of it, it is iustice in them that giue it, and according to Gods will in the fifth Commandement; yet with these cautions. First, not to let it rest with vs, but to returne it to God wholly. Secondly, not to rest in it as in a sufficient re­ward of our vertues; we must looke for our full reward here­after. Now the reason of all I haue said, is because God only and in all things is to be honoured and glorified according to the tenour of the first Commandement, and Psal. 148.13. Matth. 4.10. Isa. 42.8 and 48.11. 1. Tim. 1.17.

I conclude all briefly saying that as on the one side there is nothing more amiable and excellent Haec enim est praecipua conser­uatrix & quasi custos virtutum omnium: nihil (que) est quod nos ita & hominibus gratos & Deo fa­ciat, quae si vitae merito magni, humilitate infi­missimus, Hieron. Ep. 14. ad Celant. then humility; so on the other side there is nothing more hatefull to God, and more grieuously punished of God then is pride: for as by it men most directly sinne against him in the breach of the first Commandement, so doth he most directly oppose and set himselfe against such, according to Iam. 4.6. God resisteth the proud, Tanquàm di­cat, meus iste ad­uersarius est, qui me lacessit, mihi debetur ista con­gressio, Ambros. in Psal. 118. & Ser. 7. as if God had vndertaken a speciall combat with such. See this, and seeing let vs feare, in the examples of Lucifer and his angels, for their pride throwne downe from heauen: in the builders of the Tower of Ba­bel, who when they had said— let vs make vs a name—then God himselfe is said to come downe, Gen. 11.4.5.8. and to haue scattered them abroad from thence vpon the face of all the earth. Looke also vpon Nebuchadnezzar, and as you heare him thus crow­ing vpon the top of his royall Palace, Dan. 4.30.31.32 Is not this great Ba­bylon [Page 78] that I haue built for the house of the Kingdome, by the might of my power, and for the honour of my Maiesty? so hear­ken againe and you shall heare while the word is in his mouth, a voice from heauen, saying, O King — the King­dome is departed from thee, and they shall driue thee from men, and thy dwelling shall be with the beasts of the field, Numb. 16. &c. So Co­rah and his complices, not content with their Leuiticall function, sought the office of the Priest also; and when in like presumption they came with their Censors to try the matter before the Lord, he visited them himselfe, — ma­king a new thing, the earth opened her mouth and swallowed vp (or rather downe) Corah and his company, so low as before they had exalted themselues high.

Lastly, looke vpon Herod in his pride smitten by an An­gell of the Lord, and eaten vp of wormes, because he tooke Gods honour to himselfe, when vpon an Oration made, the people shouted, Act. 12.22.23. saying, The voice of God and not of man.

Each of these examples cals to vs, and in effect saith as Senacheribs image (one who was destroyed for like pride) which was set vp in Aegypt with this inscription, [...], Learne at the sight of mee to feare God, and in his feare to be humble. And thus much for Satans pride.

CHAP. VIII. Satans Sleights and Suttleties in himselfe and by his instru­ments, and that first for the seducing of the soules of men, by blinding and deluding the vnderstanding.

3. Satans sleights and po­licies. 1. In himselfe.FRom the former discourse we are further to take notice of a third quality of Satan, which is, that to effect the former two ends, namely to wreake his malice vpon man, and to aduance his owne honour, he vsed diuers suttleties, policies, trickes, and deuises; which euen now also hee vseth, (though perhaps more couertly) in his wicked in­struments, of whom, by their resembling of Satan in their deuillish policies, we may giue iudgement. Deuillish poli­cies [Page 79] I call them, that so I might not be thought simply to condemne all policie: for there is an allowable policie, practised by such as neuer were schollers either to Satan or to Machiauel. Ioshua vsed a politique stratagem in be­sieging of the City Ai, and that with direction from God himselfe. Saint Paul, for his owne safety, acknowled­ged himselfe a Pharisie, though withall hee concealed part of the truth. But that policy I call deuillish, when men (as the Deuill) in policy, say, doe, intend, contriue and plot any thing, which is either against the honour and glory of God, or against the good, either spirituall or temporall of man; or which is to preiudice the Truth of God, especially the Gospell. But such were Satans policies among the Heathen: for, all his farre shewes, and transformations, and apish imitations of God, and his dealings with his Church, whither tended they? First, to the hurt of man­kind; which hurt was intended first and chiefly against the soule, which thus he laboured to seduce by withdraw­ing it from the seruice of God to the seruice of himselfe. Secondly, also against the body, ouer which he did cruelly tyrannize, by being blindly obeyed of men in voluntary selfe-sacrifices.

Secondly, they tended to the manifest dishonour of God and his truth, namely to the seating of himselfe in the place of God. These were his ends: but to effect them he had his reaches, his fetches, his heights and his depths. Reuel 2.2 [...]. 2 Cor. 2. [...] 2. Cor 4.4 [...] 2. Cor. [...].3. The Scripture tels vs of the depths of Satan, [...], and of his deuises, his [...], which he hath for our [...] or minds, by which hee blindes [...], the minds of them which beleeue not, and corrupts mens minds. He had also his [...], and his [...], his po­licies and his sophismes, which yet he hath, and in which hee is now farre more exercised then before. Of whom therefore we may say as was once said of the Lacedemoni­ans, The hurts he doth are fresh and new, [...], his trickes and so­phismes by which he doth them are old and ancient: without which his colours and angelicall apparitions and trickes, his malice could haue effected nothing, as is said. Hence it [Page 80] is, that to seduce men in their minds, he tooke the aduan­tage of their naturall ignorance, and vsed probable per­swasions. To get them to yeeld sacrifices of men to him, he perswaded them it was seruice acceptable to him, that is, as they thought to God, thus also bewitching them with a conceit of high desert and merit hereby. To get them to doe honour to himselfe, he drew them on partly by faire promises and partly by threatnings, so, by imitating of God, seeming to be the author of good and euill. Thus he Formas se ver­tit in omnes, ho­stiliter insequens, falaciter sub [...]e­niens, vtrobi (que) no­cens, August. de Ciu. Dei. lib. 10. cap. 10. turned himselfe into al formes shewing himselfe some­times as a friend, sometimes as an enemy, but prouing al­waies a deceiuer, and one that intended hurt. Thus in his first deceit, when there were but two in the world, he de­ceiued the one by the other; his suttlety appeared in that he tempted Adam by Eue, beginning with the weaker and more credulous and curious, hee tooke the aduantage of her husbands absence; he vailed and masked the danger by making vse of the Serpent as his instrument; he pre­tended nothing but loue, friendship, honour and happi­nesse to them; he promised nothing but what might seeme pleasant to the flesh; he detracted from Gods word, and lastly he withdrew their obedience and loyalty from God. Thus he beguiled Eue. 2. Cor. 11.3. 2. King. 22.10 34 Thus to Ahab he promised nothing but good, yet being a lying spirit in the mouth of his pro­phets, hee intended nothing but hurt to him; and so to others. Ierem 27 10. Neither intended he any good to King Philip of Macedon, when by his Prophetesse Pythia, as Demosthenes said, he did [...]. Satan ab initio mundi fallax se per & menda [...]: mentitur vt fal­lat, blanditur vt noceat: bona pro­mittit vt mala tribuat, vitam pollicitur vt peri­mat. Cyprian. lib. 1 Ep. 8. 1. Cor. 11.13.14.15. flatter and seeme to speake as King Philip would haue him. And thus to be worshipped of our Sa­uiour Christ he promised no lesse then all the kingdomes of the world. But what he obtained not of him, he easily obtained among the Heathen; especially when by seeming miracles, reuelations and predictions, he confirmed and authorized whatsoeuer hee taught, commanded and re­quired.

From these premises, we will now vrge the Apostles argument, which in effect is this: Satan himselfe is trans­formed into an Angell of light, therefore no maruaile if [Page 81] false Apostles be deceitfull workers, Secondly, in his instruments. and transforme them­selues into the Apostles of Christ; it is no great thing if Satans ministers be transformed as the ministers of righte­ousnesse. No maruaile indeed: for seeing Satan is still the same he was, and also hath like aduantage of our weaknes, we may easily imagine, he will stirre vp instruments like himselfe, by whom he may effect all his forenamed ends, which are three: First, to seduce our soules; secondly, to kill our bodies; thirdly, to become our God; who also them­selues haue like ends.

For the first, namely the seducing of our soules, 1. To seduce the Soule. and the corrupting of our minds, before we speake of his trickes and policies by his instruments in these our daies, it will not bee amisse to shew what aduantage is afforded vnto them from mans naturall frailty, Their aduan­tage first from mans frailty and readinesse to be deceiued. Shewed first in Eue. and readinesse to bee de­ceiued, that so we may not wonder to see so many seduced by errour in these our daies in comparison of sound and sincere professors. This frailty we may first see and ob­serue in our great grandmother Eue, who herein is a liuely type of the Church of God on earth, both before her fall and after. She may signifie the spotlesse spouse of Christ, (the true Catholike Church) which, as she was taken out of Adams side while he slept, and after brought and espou­sed to Adam, so, sprang of the water and blood which issued out of the side of our Sauiour the second Adam, while he slept the sleepe of death, which two are the mat­ter of our regeneration, and is thus espoused spotlesse to Christ her onely husband being that Ierusalem from aboue which is the mother of vs all. Gal. 4.26. But the slie Serpent sedu­ced the woman to disobedience, from the simplicity of Gods word and her obedience thereunto, in which con­sisted her safety and felicity: and herein she is a type of the visible Church, and of such as fall from outward grace through disobedience, and from the simplicitie which is in Christ Iesus. If therefore the Serpent had then craft enough to deceiue her being in perfect innocency, how much more may he deceiue vs, whose frailty, euen the best, is such in all the parts and faculties of soule, as whereof Satan can [Page 82] easily, 2. In the parts and faculties of each m [...]s soule. [...]a [...]. 19.20. yea doth ordinarily take too great aduantage? He is the father of lies and errours, and a master seducer: our flesh and concupiscence is the mother thereof: Idolatry, variance, seditions, heresies, are made the workes of the flesh: which is Satans concubine, who therefore while we sleepe and are secure, Matth. 13.2 [...]. sowes his seed, his tares: from whence issueth this bastard and vnholy brood. And this mother, now Satans concubine, [...] Eph. 4.22 1. In the vnder­standing. is that old man, which is corrupt according to the deceitfull lusts: where within our selues we haue both corruption and deceit.

First, in the vnderstanding, naturally is ignorance, ac­companied with a deprauation, yea a naturall incapability of receiuing diuine truth: [...] 1 Cor. 2.14. The naturall man perceiues not — he cannot know the things of the spirit of God. Nay the Deuill takes aduantage of our ignorance euen of good arts and sciences, as Logicke, Philosophy, and of the tongues, and so deceiues vs with sophistry and paralogismes, as hee did Seruetus and other hereticks: how much more then of our ignorance of Scripture, which is made the maine cause of errour, Matth. 22.29. which therefore Satan labours to depriue vs of.

2. In the will. Act. 7.51. Secondly, our wils afford him like aduantage: which first, 1 often euen resist the known truth, and the holy Ghost. (Yet I hold not that mans faith and assent depends onely and wholly on the command of the will in assenting or dissenting, Quoad specifica­tionem & quoad exercitium. though the vnderstanding doth, for the exer­cise of it, as to thinke or not to thinke.) Secondly, 2 our will, affecting a liberty, makes choice of her religion and opi­nions, Coloss 2.20-23. Isa 66.3. [...]. whence proceeds all wil-worship, and cultus electi­tij, whereby men chuse their gods: which properly, ac­cording to the word, is an heresie. Thirdly, 3 it causeth obsti­nacy in errour, and consequently heresie, especially in wo­men, Ierem. 44 10.17 who hold fast the conclusion with this band, they will because they will.

2 In the con [...]ience. Tit 1.15. [...]6. 1. [...]m. 1 19. [...] Thirdly, our conscience being naturally impure, causeth shipwracke of faith: and being also erroneous. (as it must needs be when diuine truth guides it not) both misleads to error, and holds men in errour, who commonly haue nought to [Page 83] say for themselues, but their consciences: and this the Deuil knowes well enough.

Fourthly, our affections also naturally being corrupt, 4 In the affecti­ons. helpe to corrupt the iudgement; which this Serpent know­ing, makes vse, First, 1 of fleshly pleasures as his snares to hold and lead captiue silly women (especially) laden with sins and led with diuers lusts. Secondly, 2 of mans naturall pride, 2 Tim. 2.26. and 2. Tim 3 6 which Saint Augustine maketh the mother of all heresies: this causeth first Schisme, through selfe-conceit and singu­laritie of opinion, secondly, heresie, through obstinacy and stiffenesse in defending that opinion. Thirdly, 3 Satan makes vse (not to name ambition and flattery, of which, 1. Thes. 2. verse 3.4.5.6.7.) of couetousnesse in men, and of their loue of mony, which, saith the Apostle, 1. Tim 6 [...] while some co­uet after, they erre, and are seduced from the faith. And there­fore Mammonists are the greatest Satanists.

And now, I pray you, Second ad­uantage from Gods proui­dence. 2 Thes. 2.9. 10 11. Deut. 13.1.2.3. Dan. 11.3 [...]. 1. Cor. 11 1 [...] Third, from their owne suttleties. Reuel. 7.7.8-10.11. hath not Satan men at great ad­uantage? especially further considering, first that God giues him some and liberty, and that first, to worke with all power and lying wonders — with all deceiueablenesse — and strong delusion — in such as receiue not the loue of the truth: second­ly thus to proue, and so to approue and manifest the loue, the faith, sincerity and constancy of the faithfull. Secondly, considering, that as Satan in deceiuing Eue, had, and abused, the Serpent as his instrument, so hath he now some of Serpentine disposition, who yet, the more easily to abuse our simplicity, haue their faces, as ours, the faces of men, and their haire as the haire of women — but yet they are Serpents, and their tailes are like vnto Scorpions: and these are hereticks and seducers of all times. Euseb. Eccles. hist. lib. 4. cap. 1 [...] ex Jren Whence Policarpe the ancient Martyr called Marcion the heretick, Primogeni­tum diaboli, the first borne of the Deuill; and yet some were borne a little before him, euen in S. Pauls time, [...]. 2. Cor. 11.13.14 Act. 20 29.30. 2. Pet. 2.1.2.3. of whom he saith, they are false Apostles, and deceitfull workers, trans­forming themselues into the Apostles of Christ. Such as these he also prophecied of; whom he describes by the name of grieuous Wolues—who speake peruerse things to draw disciples after them: of false teachers who priuily shall bring in damnable [Page 84] heresies — speaking euill of the way of truth, and through couetousnesse with fained words making marchandize of men. And these are they who being deceiued themselues, deceiue others also, Iude 10. who being corrupt themselues, yea corrupting themselues like bruit beasts in what they know naturally, cor­rupt others also; as doth their mistresse, that whore, which did, Reuel. 19.2. (and now doth) corrupt the earth with her fornication. Now all these sleights, this guile and deceitfulnesse to de­lude and seduce, are foretold vs of Antichrist, of whom it is said, 2. Thess 2.9.10.11. His comming is after the working of Sataen, with all power and signes, and lying wonders, and with all deceiuablenesse of vnrighteousnesse in them that perish, because they receiued not the loue of the truth that they might be saued, and for this cause (it is added) God shall send them strong delusion, that they should beleeue a lye, &c. Where wee see that the sonne of perdition must vse all guile and deceitfulnesse to delude and seduce men from the truth of God: how needfull then is it for vs to feare, what Saint Paul feared on the behalfe of the Corinthians, Cor. 11.3. saying, But I feare lest by any meanes, as the Serpent beguiled Eue through his subtilty, so your mindes should be corrupted from the simplicity that is in Christ: espe­cially when wee see and feele in our selues both in Court and Country the stinging effects of this serpentine Romish brood, who take and make vse of all the forenamed aduan­tages; especially in these our Northren parts, where our peoples eyes are put out, Reuel. 9.2. and our Sunne in great part dar­kened by the smoake of the bottomlesse pit, out of which come these Locusts to vs. Qui cauet ne de­cipiatur, vix ca­uet cum etiam cau [...]t [...]etiam cum cauisse ratus est, saepe is cautor ceptus est, Plaut. captiu. Prouerbs 17. Therefore there is scarce any humane caution sufficient against them, who want neither will nor skill to hurt by deceiuing: so that the most warie is not so warie, but for all his warinesse hee may bee warred and foiled. Moderate feare may here be commen­ded vnto vs by that commendation which the wisedome of God giues to the feare of God, It is the beginning of wise­dome. For, as also saith euen naturall wisedome in Aristotle, Feare causeth consultation, Arist. in Rhet. and consultation causeth wisedome. Who then are easiliest misled and seduced but the simple, [...]. Minime mali. and such as are least of all distrustfull? The Scripture cals [Page 85] such simple, I would they were not also vnwise children. [...] Prouerb. 1.4. Prouerb. 8.5. Matth. 10.10. It is said of seducers, causers of sects and offences, that by good words and faire speeches they deceiue the hearts of the sim­ple, Rom. 16.18. What then ought wisdomes worke to be in vs? she tels vs her selfe, to giue suttlety to the simple: and her counsell is, O ye simple vnderstand wisedome. There is wise­dome then required in the children of light to espie and preuent the wisedome of the children of the world: and therefore we are bid be wise as Serpents: wise, not to doe euill, but to preuent euill; and this our wisedome consists in cautelousnesse. As the Apostle hath foretold vs of grie­uous wolues, so he bids also, haue an eye to, Philip. 3.2. and beware of dogs, beware of euill workers. Now I need not much beware of that dog that giues me warning by his barking: but I will haue an eye to the close sullen Cur, that will pinch me by the heele ere I be aware. If our aduersaries were all of hasty dispositions, [...]. and free spirited to expresse them­selues boldly, then by Aristotles rule I need not much feare them: but being still and close fellowes, dissemblers, [...]. Arist. Rhet lib. 3. [...]. de­ceiuers, and as Saint Paul said, deceitfull workers, there is too iust cause of fearing such. These saith Aristotle, are to be feared, and so are, as he cals them, [...], such im­postors as can [...], imponere, that is, put a tricke vpon a man finely.

Concerning all which Saint Paul warnes vs, [...], 2. Thes. 2.3. 2. Cor. 113. [...]. Popish policies for the corrup­ting of mens soules. beginning his discourse concerning Antichrist, with this caueat, Let no man deceiue you by any meanes: wherefore not doubting but the Pope of Rome (and that succession) is Antichrist, his [...] and meanes of deceiuing and corrupting mens minds are now to bee considered, which, being both for the supplanting of truth, and planting of errour, we may reduce with the Apostle, to our minds, that is, partly to the vnderstanding, on which the will much-what dependeth, partly to the affections and sences, all which these seducers seeke to corrupt. 1. For the cor­rupting the vn­derstanding. 1. Which they doe 1. By blinding it

First, for the vnderstanding: It they goe about to blind and to delude.

Their first tricke is to put out the light, and with Vlysses [Page 86] to put out Poliphemus his eye, while the people are secure, so that the hurt is done, And that 1. By denying the Scriptures to the people. and Ʋtis, No-body hath done it. This is done first by wresting the Scriptures out of the peoples hands, not suffering them ordinarily to be read or knowne in any vulgar language. Perhaps it will be said, The Bible is translated into English by Papists, the new Testament by the Rhemists, and the Old by the Dowists. To which I answer, Popish transla­tions of the Bible in vulgar languages. this indeed is done to bleare mens eies: they are driuen to this shift necessarily to saue their credits, to seeme to satisfie the people, and that they might not be thought to be so terribly afraid of the Scriptures. But to what good purpose is this done? 1. Obscure. It is first done ob­scurely, See Ʋalles. de sa­cra philos. p. 73. whereby in the English they retaine diuers Greeke words, as azymes, &c.

2. Corrupt. Secondly, it is done in many places corruptly, and as it seemes, seeing they cannot be so ignorant of the originall, of purpose to establish popish opinions, as Iohn 1.12. and Luk. 2.14 to establish freedome of will, where in the first place, [...], or power, signifies not any power or ability of man, but the right or priuiledge to become the sonnes of God. And in the second it is not, as they read it, to men of good will, but good will towards men, which [...], is that good pleasure of God whereby he freely accepts men to life by Christ. The like might be shewed in other places, as Psal. 19.4. to proue the visibility of the Church; but especially Gen. 3.15. where they render it, She, not It, or He, as doth Saint Ierome, referring it to the blessed Virgin, not to Christ the promised seed: which shewes their blas­phemy in corrupting the text and fountaine in maine fun­damentall points.

3. Called in. Thirdly, they haue indeed translated the Bible (and yet I say not for all popish places) and also for a while let some number of copies to be saleable at the beginning, yet hauing by that meanes hushed that former clamour— they haue called all vulgar Bibles straightly in againe, Relation Sect. 34. yea the very Psalmes of Dauid, though translated by their owne Prea­cher Pangorola, as doubting else it seemes, that their owne Bibles if ordinarily and by euery one read, would make [Page 87] men hereticks, as some blasphemously haue vttered. Oh but haue you neuer heard of a booke intitled An Anker of Christian doctrine, Anno 1618 newly published by Th. Wr. wherein (as he would haue vs beleeue) the most principall points of Catholique (that is in his sence, Romish) Religion are pro­ued by the onely written word of God? Yes, the first part concerning the Creed I haue seene, where, of 53. Articles, few in expresse tearmes containe matter of controuersie, others prosecute controuersall points, which in the gene­rall, but not in the application, we also acknowledge. This Booke will bee of this vse, not to cleare, but to bleare the eies of the simple, while they (for the most part of them) onely heare of such a booke, not knowing or able to iudge how his promise is performed. This way of triall as their last (which should haue beene their first) refuge they are now driuen to, to proue Popery by Scripture. Yet the Au­thor very wisely for himselfe, abandons not other proofes by traditions &c. and indeed it concernes him so to doe, that so when he shall finde Scripture to faile him, he may haue recourse to these againe from Scripture; which in ef­fect he doth while he pretends the contrarie: for as other Papists herein contrarie themselues, while they indeauour to proue by Scripture the same things, they hold tradition, Doctor Feild of the Ch. lib. 4. chap. 20. as our writers shew against them, so he vndertaking to proue by the expresse written word of God, that other proofes are both necessary and authenticall, (which are his owne words in the preface, pag. 7) when he comes to proue it in the place poin­ted to in his margine, namely in the third Article, he tels vs there in the beginning that indeed the controuersie of tra­dition may not be omitted in this place, because not onely some other points of Christian faith, namely that our vsuall Creed is authenticall doctrine, but also the assurance which we haue of the whole sacred Bible dependeth especially vpon tradition, &c. What is this but to runne himselfe giddy in a circle, to flye from tradition to Scripture, and from Scripture againe to proue tradition, which tradition must testifie of Scriptures, and so round, &c. The maine waight of al his proofes then rests not on Scripture, as he by his title pretends, but on [Page 88] tradition, into which mans faith must lastly bee resolued.

But to returne: for all this late pretence of Scriptures made by one man, the rest dare not trust their cause to the triall of Scripture onely, vnlesse it be onely in their expo­sition and application of it, which yet the very euidence of the words and truth in them, will soone refell in any man of common vnderstanding, who shall not bee blinded through preiudice, but iudge euen by common reason, (and not by any priuate spirit.) For, though reason cannot reach to the things contained in Scripture without a superiour illustration, yet it can iudge of consequences and depen­dancies of points, and whether such a point be rightly de­duced or no, from such or such a place. This they know wel enough, and accordingly feare: wherefore their very com­mon seruice among them, as containing many sentences and passages of Scripture, must be read onely in a strange tongue: yea all of all sorts, euen women and children, must pray in Latine. Nay in Italy it hath beene obserued that in their Sermons, though they preach commonly on the Gospell of the day, they do not read or any waies recite the text, but discourse onely of such points as they thinke fittest, that so no sound of Scripture might possesse the people.

Papists write and speake dis­gracefully of the Scripture.To this purpose they also speake and write disgracefully of the Scripture, saying it containeth not all things neces­sary to saluation, charging it with imperfection, saying, it is but a piece of a rule; and with obscurity, calling it a nose of waxe. Which they doe to make the people more wil­ling to part with this treasure, and to admit of their trash of tradition, vnder the name of vnwritten truths deliuered by the Church by speech onely, which Church now hath declared her mind in the Councell of Trent, whereunto all those that are solemnly made Doctors in Italy must sub­scribe. Thus they deale with the learneder and more cu­rious sort, who else, looking into the fountaine of truth, should finde but little agreement betweene it and the Ro­mish doctrine. As for the simpler sort, they deale with them as wise men do with children, who get some precious [Page 89] or good thing from them, and giue them in stead thereof a counter or some toy: so they in stead of Scripture giue them images as their bookes, with many outward ceremonies and ornaments to gaze vpon, as knowing the peoples braines must and will be busied about some thing or other: like to women, which hauing no children, are much de­lighted to play and sport themselues with little dogs and puppets. By this meanes they would auoid danger from the written word with which we vrge them, and which would shew them the vanity of their traditionall doctrine, as that the worshipping of images is expresly forbidden, with the rest, and that their Church is strangely infected.

Seeing thus they deale with Scripture, 2. By prohibi­ting the reading or hauing of our bookes. wee may not hope that our bookes should ordinarily be read of the vul­gar Papist: for which they haue taken order by a gene­ral condemning of them, and prohibition: which if it were onely to the vulgar, it had some shew of fitnesse: but they are denied euen to the learned, both young and old. In the Colledges of Iesuites are diuers of our bookes (though in a mourning weed of blacke leather) which if any youn­ger Student desire to see, Lib. de studiis Iesuit. abstrus. he must first in some Satyricall verse raile on the author he desires to read. Neither must their auncients and Fathers vse any of them, without the priuity of their Regent. Nay their learnedest and greatest Bishops may not be suffered to see the naked face of their aduersary, as witnesseth that most reuerend Archbishop, Marcus Anto­nius. who in his owne experience so found it. Who also tels vs that no Auditour vnder paine of excommunication, must read the treatises out of which their professors of diuinity in their publike reading alleadge the opinion of the aduer­saries, but must take all on their word. Nay, See Doct. Iames corruption of Fathers, fourth part. Bellarmine and Baronius are faine to become suiters to the Inquisitours to read any strange booke, whether manuscript or other: yea these very writers last named, as also Gregory de Valentia, who haue imployed themselues wholly in refuting from point to point the Protestants doctrine and arguments, are so rare in Italy, as that by ordinary inquiry, Relation, Sect. 35. they are not to be found in any shop, but in stead of them an infinite [Page 90] number of inuectiues &c. so loath are they, it seemes, our positions should be knowne, and our arguments, though related and confuted (to their power) by themselues. But wee may not maruaile that our bookes and arguments should be prohibited to be read, seeing their owne writers are also forbidden to be read in the old Editions, before they be corrected, as some parts of Ferus, Stella, Espensaeus. Thus the inquisition hath effaced that excellent digression out of the fourth booke of Guicciardine: which worthy historian yet was a Catholicke, as they call themselues, no man more. The reason is, it shewes by good record how the gouernment of the Church of Rome was at first meere­ly spirituall, and withall layes open her ambitious purchase of greatnesse, and the meanes how she got it. Thus asha­med of her pedigree, as one noteth, she razeth the memory of her ancestors out of history, and would haue none to looke into the vnlawfulnesse of her vsurpation. To con­clude, the same Pope, Paulus 4. suffered his owne booke, in the writing of which his owne hand was before he was Pope, See their Index [...]ibrorum prohi­bit. in lit. C. 2. By deluding it. to be prohibited and damned, namely the booke called Consilium delectorum Cardinalium.

But for all this, curious spirits will bee inquisitiue, and mans nature is to couet what is forbidden: these impostors therefore, seeing they cannot wholly blind the iudgement, they goe about to delude it: Many wayes. and this they doe many waies.

1. With false Fa­thers and Au­thorities.Their first tricke is to abuse the names and authorities of such as for holinesse and learning are highly respected and accounted of, and vnder their names to sow errour, and to disperse the corrupt leauen of their owne doctrine. And herein they vse Iacobs deceit, in counterfetting the voice and habite of Esau, and yet they delude none thus but the blind, 1. King. 3.19.20. as Isaac then was; and the Harlots deceit, thrusting a dead child in place of the liuing; yet wise Salomon could giue the true mother her owne child. This is an old fetch of hereticks. Thus the Manichees would seeme to bring to light bookes neuer heard of before, the Ascension of Moses, the Reuelation of Elias, the Gospels of Thomas, Phi­lip, Bartholomew, the Acts of Peter, Andrew, &c. So the [Page 91] Macedonian hereticks put forth a little booke smelling of their heresie vnder the blessed man and martyr Saint Cy­prians name. The like fraud is now vsed by the Impo­stours of this later age, Monkes, Friars, Iesuites, from whose shops we haue not onely new sects broached vnder the names of Saint Augustine, Bernard, &c. but new au­thours also, as Dionysius Areopagita; new Policarpes, new Ignatius &c. yea new Gospels, Euangelia imò Proteuange­lia, new Apostolicall constitutions, new Letanies also and Church Seruice, new fathers, but yet bastard and false fa­thers, some whereof to the number of 187. some Papists themselues, not onely suspect but plainely conuict of for­gerie; there being twise as many besides, which our best Protestants haue challenged of corruption: yet these books are still vrged to the people by Priests and Iesuits for sound proofes of the chiefe points of popery, as Doctor Iames in his booke of that argument, shewes at large, who names the bookes, and shewes what Papists censure them, and what Papists againe alleadge them. And thus are the simpler sort most strongly deluded, receiuing bitter pils vnder gold, and poyson vnder shew of hony. These yet their [...], and false inscriptions, they call their Pi­as fraudes, godly deceits, agreeably whereunto they allow the faining of tales, fables, miracles and legends to prouoke the people to deuotion.

Of like nature and to like end, 2. With cor­rupting of true Fathers. is their corrupting of true fathers and of the best learned of all ages, not sparing their owne Authors, as is noted, no, not altogether the Bible it selfe. All which they corrupt by leauing out, ad­ding, altering what they please, as may be most for their purpose and aduantage. And this they most shamelesly practise vnder shew and pretence of purging the world from the infection of corrupt bookes, and of correcting the faults of the print. For this purpose they haue their Indices Expurgatorii, that is, Indices expurga­torii. tables and Registers of such places and passages as they meane to purge the bookes of, which they vse as deletory Sponges to wipe out of such bookes all such things as make any waies against them Di­uers [Page 92] whereof are now come to light, and are in our hands, to their eternall reproach. The first which was printed at Antwarpe, Anno 1571. by the command and direction of Ferdinand Duke D'Alua vnder Philip 2. of Spaine, lay hid in the hands of a few Censors appointed to view and correct bookes, for 15. yeares together, and after came to light, and was by Iunius left as a gift and monument of their shame, in the study of the Count Palatine of Rheine. The Spanish Index was found first and discouered by our English in the taking of Cales. Now by the direction of these Indices, the ancient Fathers and first Authours are made to speake not their owne words and meaning, but what the late Councell of Trent hath deliuered. The bookes thus pur­ged, (or rather polluted) are often reprinted, and these lat­ter Editions onely authorized, all other are disallowed, cal­led in, consumed, with threats added against all such as shall presume to keepe them. And as thus they deale with the printed bookes, so in likelihood they haue an Index for the purging of the manuscripts also: for in the Vatican library at Rome, Iames appen­dix to the ad­uertisement prefixed to his booke of the Corruption, &c. certaine men being maintained onely to transcribe the Acts of Councels, or Copies of the Fa­thers workes, they haue beene seene in transcribing to imi­tate the letters of the ancient Copies, as neere as can be ex­pressed. In which copying out of books it is to be feared, they adde, alter, and take away at the pleasure of their Lord the Pope. The euent may proue it so; herein dealing with and deluding the world, as the Gibeonites did Ioshua, with old sacks, old bottles, old shooes and garments, wherein they are said to worke wilily. [...] in [...]statia. I [...]sh. 9.4.5. Now by all these meanes the triall of a questionable point in religion is like that triall of a Nisi prius at the common law, where for witnesses are brought not good Free-holders, Probi & legales homines, but base wanderers, burnt in the eare for Rogues, who know neither father nor mother, [...]. With cor­rupting euen the Bible at selfe. Corruption of Fathers, part 3. or at the best bribed and corrupted.

But what if these bold bauds goe about to corrupt the Bible it selfe, by adding, detracting, altering? To make a little further vse of Doctor Iames, this easily appeares by [Page 93] the infinite varieties, contradictions & oppositions which may be seene of any that shall compare two Bibles set forth by two Popes, Sixt. 5. & Clem. 8. and that within 2. yeares. 1590. 1592.

The second Commandement is also quite discarded out of their vulgar Catechismes which they communicate with the people, and to keepe the number of ten, the last is made two. Now whereas both the shame of the world and also the power of God keepes them from daring to attempt vpon the text of the Bible it selfe; yet see how neare they come it by corrupting the glosse and marginall note. In the Bible of Robert Stephens, vpon Genes. 15.6. where the words are, And he (Abraham) beleeued in the Lord, and he counted it to him for righteousnesse; the note in the margent is, Abraham fide iustus, Abraham is iustified by faith: yet these words which are all one with the words of the text, euen as the Dowists read and translate them, namely, Abraham beleeued God, and it was reputed to him vn­to Iustice: yet I say, these words are commanded to be put our, deleatur illud, Abraham fide iustus. Index Rom. pag 48. Rom. 4.3. Galat. 3.6. Iames 2.23. Index Rom. ibid And yet the autho­rity of that place is vrged thrice in the new Testament. So on Leuit. 26.1. they haue expunged the glosse or mar­ginall note, deleatur illud, sculptilia prohibet fieri: let this be put out, say they, God forbids the making of grauen images: and yet God in the text forbids the making of them. Last­ly, 1. Sam. 7.3. Samuel saith, Prepare your hearts vnto the Lord and serue him onely: the glosse saith in the margent, Seruiendum soli Deo, God only must be serued; now saith the Romane Index, deleantur illa verba, Seruiendū soli Deo, Index Rom. pag. 50. let these words be blotted out, God only must be serued. Hence iudge what they would doe to the Scriptures if they durst.

And thus we haue seene, how by prohibiting and cor­rupting these diuine and ancient monuments, they cor­rupt mens vnderstandings. Yet this is not all: To plant their errours they furthe [...] delude mens minds. they haue other tricks of deceit and delusion whereby they not on­ly supplant the truth, but also plant their owne errours and make them passable.

Their next tricke then is to dazle the eyes of the simpler 4. With prote­stations of truth sort with Protestations of truth and swelling words of vani­tie; [Page 94] so that vnder pretence of preaching the Truth, they supplant the truth: Hilarie Antichrist, saith a Father, vnder colour [...] preaching the Gospell, shall be contrarie to Christ. Euen so S Ambrose describes false teachers, to be such as vnder the name of Christ, Qu [...] [...] nonum, [...] preach against Christ; so that the Lord Ie­sus is denied, whilst men thinke he is preached. And as the Deuils prophets of old tooke vpon them the glorious name of Prophets of God; so seducers will be prophets of God, and prophecie in the name of God, though they so prophecie a lie, and can with the true Prophets of God say, Thus saith the Lord. [...] Thus Nestorius though he were an Heretike yet could he couer himselfe vnder the vaile and shew of the Orthodoxe faith, [...] as said Theodoret of him, and generally false prophets can vse the name of Christ to de­ceiue others thereby: Ma [...] [...] concerning whom, our Sauiour hath giuen vs a caueat, saying, Take heed that no man deceiue you, for many shall come in my name and shall deceiue many. In my name: Some making themselues Christs and Sauiours; some bearing my name not only of Christ but of Iesus; some presuming to be my Vicars on earth; some teaching lies and falsehoods in my Name, and as my Doctrine. Thus Iesuites, yea, the Pope himselfe, shroud themselues vnder the name of the Lambe, Mat [...] 1 Ti [...] [...] but inwardly are rauening Wolues, and speare [...]i [...] the Dragon, teaching indeed doctrines of Deuils.

This Whore of Rome, giues out her false doctrines in a cup of gold; Re [...]. [...] she hath in her hand, Poculum Aureum Plenum Abominationum, a cup of Gold full of Abominations: where behold a Mysterie; the initiall or capitall letters of these words, written in the language of the Church of Rome, whether casually or by speciall prouidence, being put together, are obserued to make vp the word Papa, or Pope.

We may well compare the Deuill and all his instruments to craftie Pyrats, who will hang out the same colours; they will seeme to be what indeed they are not. Thus the Arrian Heretikes of old, bragd they only were Catholikes, as for all the rest, they called them sometime Ambrosianos, [Page 95] sometime Athanasianos, sometime Ioannitas. So the Mahu­metanes now, though they deriue their pedegree from Agar the bond-woman, yet will be called not Agarens, but Saracens, from Sara the free-woman. Euen so the Iewes bragd they were Abrahams sonnes, seede and blood; yet saith our Sauiour to them, Iohn 3.39. [...] You are of your father the De­uill. So Papists now: who but they? they only must be the true Catholikes, the true Church: for vs, we are Lutherans, Caluinists, Schismatikes, Heretikes, with such swelling words of vanitie, they bewitch and corrupt the mindes of the simpler sort from the simplicitie which is in Christ Ie­sus, euen as the Serpent beguiled Eue through his suttletie. 2 Cor. 1 [...].3. 2 Pet. 2.17, 18, 19. Of these we reade in the 2. Pet. 2. who though indeed they be but Wels without water, promising refreshing to the thir­stie, but leauing their soules emptie; promising to others liberty, but are themselues the seruants of corruption, yet in speaking great swelling words of vanitie they beguile (or allure and catch like fishes) — them that were cleane escaped from them which are wrapped in errour. Hitherto referre we their great brags and vauntings, whereby they astonish men, and dazle their eyes with the name and report of the Church of Rome, with Antiquitie of her doctrine, with her Vniuer­salitie, Succession of Bishops, Miracles, Authorities of Fa­thers, and lastly with the great rumour and report they giue of the learning of Papists. Who doubts but many are bewitched with these sorceries? who haue not the spi­rit of discerning to put difference betweene the emptie name of a Church and the Faith professed in a Church, be­tweene Antiquitie and Nouelitie of Doctrine, betweene true Vniuersalitie and a number of men giuen ouer to be­lieue lies, betweene Succession of Bishops and Succession of Doctrine, betweene true Miracles and lying wonders, such as is said Antichrist should worke, betweene Autho­rities of Fathers and Scripture truly alledged, and the same wrested, if not falsified and forged; lastly, betweene true and sauing Knowledge, and a generall and swimming knowledge in the braine, without obedience, or without sufficient warrant and ground from Scripture: for seeing [Page 96] they speake not alwayes according to this word, Isa. 8.20. It is, be­cause there is no light in them.

5. With shewes of Holinesse.Besides the aduantage from their vaunting and shewes of truth, we may obserue how they can daube on artificiall colours of a holy profession and life, thus Iesabel-and har­lot-like, to draw the eyes of men to looke vpon them, loue and like them: vnder which colour, doubtlesse, they be­guile the simple, and preuaile much. Doe we not see how the Pope insinuates himselfe through deceit and vnder the shew of sanctitie? In the Pope. He is therefore called abstractiuely His Holinesse: but how farre from communicating therein later Popes haue bin, might easily and plentifully be shew­ed, if I thought fit to rake in that dunghil. He stiles himselfe in a shew of greatest humility, With Canaan, Gen. 9.25. Seruus seruorum Dei, the Ser­uant of the Seruants of God: yet indeed takes vpon him as Dominus Dominorum, Lord of Lords, suffering himselfe to be called and honoured by the name of God in the singular number. We read of Pope Martin the fourth, that hauing excommunicated the Sicilians, Morn. Myster. Progress. 53. Of this Pope was this Epi­taph made: Hîc iacet ante chorum submersor Tou­tonicorum, Pastor Martinus extrà qui totus ouinus, Et lupus intror­sus, &c. and Peter of Arragon in fauour of Charles King of Sicilie, they in the midst of their troubles had recourse vnto him; and so prostrate vpon the earth, they were inioyned to cry out aloud farre off from him: Agnus Dei qui tollis peccata mundi, dona nobis pacem: O Lambe of God that takest away the sinnes of the world, graunt vnto vs peace. Which blasphemie he no waies put back. Thus while hee shewed the hornes of the meeke Lambe Christ, a Dragon spake out of his mouth: for euen so he is described, Reuel. 13.11.

Of this ranke generally are all false Prophets, who come to vs in sheepes cloathing, perhaps with the name of Iesus, who is the Lambe of God, vpon them, but inwardly are ra­uening Wolues: Mat. 7.15. who vnder colour of long Prayers, and more then ordinary holinesse, Mat. 23.14. deuoure Widowes houses. Such are our Iesuites, In Iesuites. who deceiue not moe eyes through their dis­sembled apparell, whereby they iet vp and downe vn­knowne, in the habit of Gentlemen, Noblemen, &c. then they doe hearts and minds of the simple through their see­ming deuotion, whom you may behold now folding their [Page 97] hands, now looking vp towards heauen, now sighing, now leauing the high-way, when they meete women, from whom they turne their eyes; yet these men in secret doe such things as is not meete to name; painted Tombes, &c. inwardly full of faction, hatred of the truth, cruelty, &c.

Such also is the holinesse of their Monkes, In Monkes. who brag so of singular perfection, good Workes, Prayers, Fastings, voluntary Pouerty, contempt of the World, forbearing the very touch of Money, Virginitie, &c. The outward au­steritie in the habits and outward shew of some of them preuailes much in this kind with well-meaning soules, which being simple and plaine dealing themselues, con­ceiue of others by themselues; who yet, with the false prophets of old, doe weare a rough garment to deceiue. Zach. 13.4. Iustin. Hist. lib. 1. fine. I cannot fitlier compare these then to Zopyrus, who caused himselfe to be whipped and filthily mangled, his nose, cares, and lips to be cut away, yet all in hypocrisie, to the end he might betray the Babylonians, to whom he fled, in­to the hands of his Master King Darius, as he also did: So these whip and scourge themselues, &c. that so by seeming to auoid hypocrisie, and to meane sincerely, they might become guides to the people; which they no sooner ob­taine, but presently they betray them into the hands of their god Pope.

Herein also they resemble the Scribes of old, who ador­ned themselues with large and broad Phylacteries, that is, Mat. 23.5. ex Deut. 6.8. as S Ierome noteth, with parchments, in which the Law of God was written, namely the Decalogue, which fol­ding vp, they bound to their foreheads in fashion of a coro­net, that they might be still before their eyes. Now they that would seeme more zealously obseruant of Gods Lawes then others, made their Phylacteries broder then ordinary, that they might therein write moe sentences of the Law. These, that they might be knowne to differ from the com­mon sort, carried Gods Lawes more beautifully decyphe­red on their garments. Thus they seemed to be clad with holinesse, hauing it written in their foreheads, as had Aaron, Holinesse to the Lord. Thus certainly they got what they [Page 98] looked for, estimation in the world, and won credit in the hearts and thoughts of the people. But what were they in our Sauiours account? Matth. 23.3.5. what were they in truth? Hypo­crites, doing all to be seene of men, none greater transgres­sors of the Law then they. Thus were they, and thus are the Scribes of our times, like to our Alehouses, which on the wall haue some goodly sentences of Scripture, as Feare God, honour the King, &c. yet in the house is nothing but swearing, drinking, whoring, and in no place, either God or the King more dishonoured and disobeyed.

They then that looke onely on the outward profession and behauiour of such as voluntarily seeme to relinquish all for Christ his sake, to obserue truely their canonicall houres of prayer, to liue an austere life, &c. and see no further, may easily be drawne on to a liking of that Reli­gion which these professe, and be hardned in it; but they that haue better iudgement, and the spirit of discerning, can easily put difference betweene a vizor and a true face, betweene Iesabels painting and naturall beauty, betweene painted fire, which onely hath the resemblance of fire, and true fire which hath also the vertue and efficacy of fire; lastly between flowers which are only painted or wrought with the needle, though neuer so accurately and elegantly, which send forth no sweet sauour, and those which hauing deepe root in the ground, and being inwardly watered with the dew of heauen, exhale forth most comfortable and refreshing smels.

6. By Insinua­tions. Whereby, they would,Further, these deceiuers would creepe into men, and obtaine their purpose by a kind of Insinuation, whereby partly they would seeme to come neare vnto vs, or at the least, not to be so farre off vs in many things as wee too harshly conceiue of them, partly they would haue vs come neare vnto them.

First, seeme to come neare vn­to vs in some things.First, they come neare vnto vs for words oftentimes in diuers points, pretending thus and thus they hold; yet this is but to delude the simple; for what they build with their words they destroy and pull downe againe, indeed, holding otherwise, and beguile the ignorant by shrouding [Page 99] themselues vnder the couert of words.

First, whereas it might seeme to vs, as indeed it is, but 1 harsh doctrine which Bellarmine deliuereth, Bellarm. de grat. & lib. arb. lib. 6. cap. vlt. namely, that man, before all grace, hath freewill, not onely, to things mo­rall and naturall, but euen to the workes of piety, and to things supernaturall; as Biel 2. d. 28. lit. K. Bellarm. de grat. & lib. arbit. lib. 5. cap. 7. to auoid sinne when he is tempted to it, to know Bellar. ibid. lib. 5. cap. 14. and doe that which is morally good, and wherein there is no sinne, yea Refert Greg. Arim. 2. d. 29. art. 2. to loue God aboue all, and to keepe his Commandements; the more easily to deceiue the ig­norant, they very warily in words seeme to ioyne Gods grace with our will to helpe it, as if without it they would grant it could doe nothing: so Bellarmine sayes, De grat. & lib. arbit. lib. 6. c. 4. in titulo Mans will in things appertaining to piety and saluation, can will nothing without the assistance of Gods grace, yea, Ibid. Sect. nos tres. the speciall assistance. Yea and some now reuile vs for charging them with the contrary. This yet is but a fetch to deceiue the ignorant, and, as one White, way to the t [...]ue Church. Sect. 40. nu. 57. saith, a dram of their wit to make their Pela­gianisme goe downe the easilier. For many require no such assisting grace. Besides, they maintaine the merit of con­gruity, wherein it is confessed there is the influence of no speciall grace, it onely consisting in doing that which is in our owne power. But here, Secondly, marke another fetch 2 of like nature concerning this merit of congruity, which is generally holden by the Schoolemen, which yet is the ve­ry heresie of the Pelagians. The Iesuites beginne to say, this kind of merit is now reiected: and yet themselues and their Peers teach the very same doctrine, and disposing our selues to our owne iustification, that name is hatefull, yet the thing it selfe is liked well enough. Hosius saith See White, vt suprà, Sect. 40 nu. 62. the Councell of Trent chose rather to call good workes going before Iustification, Dispositions, or Preparations to grace, then merits of any sort. Thus they are content to lay by the name, but the thing they hold as fast as euer they did.

Thirdly, they say, and will perswade men they hold that 3 the Saints are subordinate to Christ, and that their inter­cession is grounded onely on his intercession; and yet they both ordinarily practise the contrary, yea, and also teach it: the Priest in the Masse craues saluation not onely for the [Page 100] prayers of the Saints, but also for their merits, as might easily 4 be euidenced from their writings. Lastly, not to be infinite, (my purpose being but to giue a taste of their dealings) they protest, and that by writing, that they allow not of the murthering of Kings, or that a subiect should rebell against his Soueraigne; yet in deed not only practise otherwise, but teach, that a King hauing the sentence of deposition or excommunication pronounced against him by the Pope, is no longer King, and that his subiect is then loosed from his oath of allegeance; and maintaine, that to kill such an one, is not to kill a King, but as they say, a man masked vnder that title, &c.

2. Haue vs to come neare them.Now on the other side, see how they would insinuate themselues by drawing vs on by degrees to yeeld vnto them. For whereas it is true as well in matter of doctrine as of practise, Nemo repentè fit pessimus, no man becomes suddenly notoriously euill or hereticall, but that error and idolatry creepe in by stealth, by little and little; Seducers would seeme modest at the first, and not to ouer-charge our stomackes with harder meat then they conceiue will easily be digested: they know how to beginne with the spoon. Therefore you shall not haue them first to vrge you to beleeue the infallibilitie of their god the Pope, and that he cannot erre in Peters Chayre how wicked soeuer he be: or that you may buy off your sinnes as familiarly as you may buy wares in the market, &c. No, but meeting with a young nouice, By yeelding in something. they will know of him whether he thinke that a Catholike so liuing and dying may be saued: if he stand at it, he shall be vrged with our confession, and with the charitablenesse of that iudgement. Next he shall be told, their Church is a true Church, and that it were too vnreasonable to denie them so much: and then, that there is but one Church, as but one Christ, out of which no sal­uation; That this one Church is more like to be their Church then any other, as being so vniuersall, so ancient, &c. And thus if the hearer suffer himselfe, through his vn­grounded iudgement, to be hood-winkt with this veyle of the Church, time shall lead him into those hatefuller ab­surdities. [Page 101] And this is a right serpentine tricke, which doth serpere, creepe on and in by littles, as errour hath euermore done.

Thus againe, if seducers can but get men at the first to see their monasteries and other religious places, which are gloriously & resplendently beautified with images, lights, &c. (which are able to dazle the eyes of the simple, and to winne from them a kind of reuerence, who naturally are inclined to idolatry) they will hope well for the future, especially if they can but winne them to be present at their idolatrous seruice. If Alipius, in Saint Augustine, August. lib. con­fess. 6. cap. 8. Of which infrà Sect. 3. by the importunity of his companions can bee ouer-intreated to goe to the bloody spectacles of the gladiatory combatants, though he resolue to shut his eyes and so to be absent, ac­cording to his owne inclination, whiles he is present, ac­cording to his friends desire, it is enough; some sudden fall of the wounded, some outcrie of the people, shall make him open his eyes, and what he sees shall breed in him an itch to returne againe with the formost. It is enough for Papists, if the sluces be once opened, the waters must then needs runne in a [...]daine.

Of this sort are such as desire onely a toleration of their Religion, as if this would content them: and such as would be Reconcilers of vs and the Romanists: they would haue vs yeeld in some things vnto them. But we dare not, lest they at the length obtaine what they ayme at. If errour get but once into the belfrey, as said a Doctor of our owne, D. Fulke. See also that worthy and vse­full booke cal­led the Deceit­fulnesse of mans heart, hap. 15.2. Deceit. it will neuer leaue till it be in the chancell: if it may be suf­fered to bee in the porch, it will not be long but you shall see it possessed of the Church it selfe, and setting it in the Pulpit.

This tricke of insinuation, according to both the bran­ches of it, they particularly make vse of in their intangling of young Gentlemen, who trauell beyond the seas, as may be seene worthily and elegantly handled by that graue and iudicious Diuine Doctor Hall in his Censure of Trauell, Quo vadis? Sect. 16.17. to whom I remit the Reader.

In the next place, 7. By imitation. Popish seducers vse an apish kind of Imitation, [Page 102] euen as wee haue shewed the Deuill was Gods Ape among the Heathen: for looke what were the chiefe means by which the reformers of Religion preuailed in all places, all those courses haue the popish sort made vse of with no little aduantage to their side. These were, First, diligence and assiduitie in preaching, together with their publishing of diuers treatises of piety and spirituall exercises and deuo­tions: Secondly, education and catechising of Youth in the principles of Christian Religion: Thirdly, offers of dispu­tation: Fourthly, writing of Histories and Martyrologies, and other such like. In all these now they haue affronted vs, and for diligence in diuers of these quite gone beyond vs. But I meane not to insist, as I might, on these particu­larly, especially seeing it is already in a better manner per­formed, Relation of the state of Religi­on, Sect. 27.28. to 32. then I am able, by the relater of the Religion vsed in the West parts of the World; to whom I referre the Reader.

8. By Probabi­lities.Lastly, these men we speake of, come with plausible per­swasions, and with probabilities; which being indeed meerely Sophismes, yet the rather preuaile with the most, because of mans naturall ignorance and corruption of na­ture, who hath in him by nature the seeds of all error, with an inclination thereunto. Truth in it selfe and owne nature is farre more probable then falsehood, yet with naturall men, for the most part, Truth is thought falsehood, and falsehood Truth. Seducing Sophisters therefore hauing the aduantage of mens ignorance and want of true iudge­ment, by their art make falsehood it selfe very probable; wherein they make humane eloquence, (wherewith com­monly false teachers excell the true) very seruiceable to their purposes, who beare it out and would beare all down with boldnesse, with probabilities and shew of words. Thus they will perswade the common people, we are he­retikes, scismatiks, at the least, as hauing departed from the vnitie of the Catholique Church, and made a rent in it: this seemes very probable to vnskilfull and vnstable soules, yet is it most false, for we haue not gone away, as heretiks vse to doe, from the true Church of Christ, but, which all [Page 103] that loue their soules ought to doe, Paralogismes. from the company and contagion of wicked hypocrites and idolaters; so that when they haue said all they can, they can yet neuer say, that we haue departed from the word of God, from the Apostles, or from the Primatiue Church and the faith thereof. But thus deale crafty deceiuers in all ages, who catch men with shadowes, who are not able to see or di­scerne the substance and truth it selfe. Tertul. in Apolog. cap. 7.8.9. Thus Tertullian apo­logizing for the Christians of primatiue times, tels vs, that whereas it was their doctrine that in respect of the spiritu­all and eternall life, men must onely feed on the flesh and blood of our Sauiour Christ that immaculate Lambe, yet there were some enemies to the Crosse of Christ that made the people beleeue that the Christians were wicked and bloody men, that they did kill men in sacrifice, eate their flesh and drinke their blood. And whereas they taught that with God there was neither male nor female, Gal. 3.28. Act. 10.34.35. and in respect of iustification, no distinction of persons, but all were bro­thers and sisters in Christ; there wanted not who calum­niated them, and said, Idem ca. 39. that Christians made no difference either of age or kindred, but like bruite beasts promiscu­ously lay together, and accompanied one with another. And when, according to the necessity of those times of persecution, Iuel. Apol. Christians often met together into retired places to pray and to heare the Gospell, the rumor was they conspired together among themselues and consulted to kill the Magistrates, or to ouerthrow the Commonweale: this was made more probable, because factious rebels in like manner meet together in secret places. And S. Augustine relates, that, because they in the blessed Sacrament of the Lords Supper vsed Bread and Wine, they were therefore thought to worship not Christ, but Bacchus and Ceres, whom the Heathen, with the like rites of Bread and Wine, did worship. These things were beleeued, (as no doubt the like now, whereby true Religion and the professors thereof are blemished and blamed) not because they were true, but because they were probable, and had some shew of truth. Thus would Sauballat make men beleeue Nehe­miah [Page 104] meant to rebell against the King, Nehem. 6.6. because he fortified Ierusalem. Gen. 39.18.19. Thus, Iosephs mistris easily perswaded her hus­band concerning good Iosephs vnchast attempt, by shew­ing him Iosephs garment; as formerly his brethren per­swaded their father Iacob of the truth of their false relation, Gen. 37.32.33. by shewing him the partie-coloured coat of Ioseph all be­smeared with blood, and torne. From such probabilities and little grounds, simple men conclude, what others would, and not what the premises, well sifted and exami­ned, afford.

These deluders creepe into men also by Rhetoricall in­sinuations, and deceiue by Sophisticall quirkes; not tea­ching and shewing the fundamentall points of Religion to instruct men, And perswasi­ons. but vsing probable perswasions to induce and seduce to errour. Thus the Friars euen in France, but more in Italy, Relation of Re­ligion. Sect. 35. saith the Relator, in their indeauours to con­uert others, will say it is lawfull to perswade them, but not to dispute with them. Tertul. adu. Va­lent. But what saith Tertullian? Ʋeritas docendo persuadet, non suadendo docet▪ the truth perswadeth by teaching, and doth nor teach by perswading. It seemes heathenish idolatours followed this art of perswading, and left the true art and methode of teaching, as appeares by Procedant in medium pontifi­ces — conuocent nos ad conscio­nem — distrin­gant aciem inge­niorum suorum: si ratio eorum ve­ra est, afferatur. Parati sumus au­dire si doceant— imitentur nos— nos enim non illi­cimus — sed do­cemus, probamus, ostendimus, Lact. lib. 5. de Iustitia. cap. 20. Lactantius. But certainly the popish doctrine and practise sute well together, as tending to the same end. They teach that an implicite faith is as much as is required in ordinary Christians, who therefore must not try the spirits by which men speake: hereupon they are taught to beleeue without vnderstanding, (and what lies then may they not belieue?) they are told that the grounds of Christianity, and the proofes that the Scriptures are the word of God, are onely credible and probable, but cannot be demonstrated; that the chiefe proofe is the testimony of the Church, which is further guided by the spirit of God, the worke whereof is faith; which faith searcheth not the particular necessitie of the truth of things deliuered, but relieth in generall vpon the approued wisdome, truth and vertue of him that doth deliuer it: that therefore he that will haue necessary proofe of the seuerall articles of Religion, doth but wittily deceiue [Page 105] himselfe; that the high vertue of Christianity is in the hu­mility of vnderstanding, and the merit in the readinesse of obedience to embrace it. What madnesse then were it for any man to waste his spirits in tracing the controuersies of these dayes, and not rather to betake himselfe to the true Church, whereunto the custody of heauenly truth hath beene committed, and to receiue faithfully and obedient­ly without question making whatsoeuer it deliuereth, &c. This methode being as well plausible as probable, This methode and art of per­swading may be seene more largely in the wise-obseruer himselfe, in his Relation of Reli­gion, Sect. 12. is vsed as the chiefe meanes and course of their perswading at this day, whereby, finding themselues not able to keepe the laity-wholly and grossely ignorant, as informer times, they cunningly indeauour so to lead them out of the briars as to enter them withall into a second kind of ignorance; that being not content to see vtterly nothing, at leastwise they may be perswaded to resigne vp their owne eye-sight and to looke through such spectacles as they temper for them. For they finde by certaine experience that the ignorance of the Laity was euer the greatest and surest sinew of their greatnesse and glory.

But we are taught, and must teach, otherwise, first to know and then to beleeue: at the least, faith must not bee without knowledge. Christs sheepe follow him, Iohn 10.4. for they know his voice. Wherein all other sheepe are herein sheepe indeed, which blindly follow their guide though it be to breake their bones by falling and following from some high rocke or other downefall. Our Sauiour saith of his, Iohn 17.8. they haue knowne surely that I came out from thee, and they haue beleeued that thou didst send me. And, as if the Lord meant purpose­ly to meet with Papists in this point, and to let vs know that error in iudgement and practise depended on an igno­rant beleefe, he instanceth in a point of popery, namely, abstaining from meats (which is also a doctrine of Deuils) and tels vs, 1 Tim. 4.3. that God hath created meats to be receiued with thanksgiuing of them which beleeue and know the truth. Which from hence we may conclude, Papists doe not. And thus much for the vnderstanding, as by other meanes, so also by Paralogismes: but this, to speake with the Apostle, Coloss. 2.4. I [Page 106] say, [...]. and haue said, lest any man should beguile you with enti­sing words.

CHAP. IX. Deuillish and Popish Policies for the corrupting of the will, af­fections and outward senses.

2. Popish poli­cies for the cor­rupting the af­fections of men.BVt now see further how this aduantage is followed by Hereticall and Popish Seducers, which they haue from the corruption of our nature. For as formerly they more directly set vpon the vnderstanding with Paralo­gismes and other delusions; so they would also wooe the Mistris by the Maid, they would deceiue Adam by his wife Eue, and with the Philistims, politickely get and hire Dalilah to lull Sampson asleepe that he might be taken cap­tiue; that is, by the affections and outward senses of the body they seeke to corrupt and blind, yea to captiuate and bind the iudgement. This was the Deuils policy when he indeed bewitched the first Adam by his wife Eue, whose eyes he first pleased, Gen. 3.5.6. whose affections he first tick­led before he either, by himselfe preuailed ouer her, or by her ouer her husband. And this was his deuillish and po­litique attempt, when he set vpon the second Adam, our blessed Sauiour Iesus Christ. First, he speakes to our Saui­ours eies, Matth. 4.8.9. for he taking him vp into an exceeding high mountain, shewed him all the kingdomes of the world, and the glory of them. And by this sight presented to the eye, hee would tickle his affections, saying, All these will I giue thee; thus doth he flatter him with faire promises, before he tels him what he desires of him; for his fetch was, thus to get our Sauiour to fall downe and worship him. Which is done But particularly the popish practise herein and imitation of their father appeares in their, first, abusing; secondly, polluting; thirdly, pleasing the affections and senses of men.

1. By abusing them.First, how do they abuse mens affections, when in their perswasions to popery, they lay the ground-worke there­of on that naturall loue and affection which men beare to [Page 107] their kindred, fathers and forefathers? for hereon they ground a most pestilent perswasion to entertaine the loue of their errors for and with the loue of their persons. What say they, do you thinke that all your forefathers who liued and died in popery, are damned? haue ye not more chari­table conceits of them then so? if then you haue, why doe you not follow their steps? Thus haue some Popish pa­rents vpon their death-bed, charged their childrens loue with an obedience to their last command, which was, that they should also liue and die in the same religion, and this is the chiefe reason which some of them can giue of their faith, as in experience I haue found.

Thus also, he is no Gentleman that is no Papist, whereas God knowes, men, how noble soeuer, neuer cease to bee Gentlemen in Gods account till then: for then indeed doe they cease also to be men See Lactant. Instit. lib. 2. de Orig. erroris cap. 1. fine. Ipsi ergo sibi re­nunciant, seque hominum nomine abdicant, qui non sursum aspiciant, sed deorsum. & cap. 2. fine., when they beginne so slauishly to subiect themselues to man, yea to cast themselues downe before and vnder Images of earth and mettall, whereas God and Nature hath giuen vnto man an erected face and countenance to looke in his deuotions to heauen the place and seat of Gods glory.

Vpon the like ground, when they finde any vntractable through too much prejudice, they labour to temper him with their plausible conuersation, winding themselues in­to credit, reputation, loue, &c. thus to gaine some interest and possession in the hearts and affections of such as they would seduce. All this while not a word must be spoken of Religion, as if that were no part of the errand. Euen thus, saith a worthy Obseruer, D. Hall in his Quo vadis? Sect. 16. haue wee seene an Hawke cast off at an Heron-shaw, to looke and flye a quite other way, and after many carelesse and ouerly fetches, to towre vp vnto the prey intended. All this is, that at least for loue of their persons, the poyson of their after-perswasions may be loued, taken and digested. For now hauing got them­selues the reputation of a sweet ingenuitie, and delightfull sociablenesse, opportunitie is found to bestow some witty scoffes vpon those parts of our Religion which lye most open to aduantage, and so from them with many protesta­tions [Page 108] of loue warily and by degrees, to other points.

Thus especially are our English Gentlemen who crosse the seas, wooed and dealt withall by their insinuating countrimen smooth Papists, who, vpon notice formerly giuen them, expect and waite their comming.

Now contrariwise, especially among their owne, and with others also, the Teachers and Louers of the Truth, are both secretly, and also openly and impudently tradu­ced, calumniated, and euill spoken of, that so the truth they preach and professe may be distasted, by reason of that pre­judice, which mens naughty affections haue conceiued against their persons. Euen thus did the false apostles of old deale, [...] Cor. 10.10.12 who vainly vaunting, and commending them­selues, did withall vilifie S. Paul, and speake of him to the people, as of a bragging fellow, who seemed terrible a farre off by his letters, but yet being present, was but weake, and his speech contemptible. It were infinite to relate particularly what slaunders and vile imputations are laid vpon Prote­stants and true professors; so that calumniations, lies, slan­ders, falshood, are now one chiefe pillar of Popery, on which it stands. It is the Popish practise (if not doctrine) Calumniare audacter, semper aliquid haerebit; lay on load, wound them in their good names, calumniate and charge them falsly: for what though the wound be closed and cu­red, yet some scarre will euer remaine, there will bee some or other to beleeue it. Relation of Re­ligion, Sect. 30. Thus, as is obserued, they suborne post-men to write the Legends of Protestants, that after­wards they might cite them as approued authors and hi­stories, as is euident in the liues of Caluin and Beza, writ­ten by their sworne enemy Bolseck (the twice banished and thrice runnagate Friar and Physitian) who being by their side requested to write thus, is in their writings alledged as Canonicall. Now this they gaine by such slaunders, they put the party slaundered to iustifie and proue the negatiue, which in Logicke is made alwayes very difficult, and often impossible; which yet if he be notable directly to doe, the other triumphs, as in a matter of infallible truth and victo­ry. But as bare deniall doth not alwayes cleare a man, so [Page 109] should not a bare accusation, especially of an enemy, bee taken as sufficient to condemne him: for then, as Iulian answered Delphidius, who shall be found guiltlesse? Surely few that haue enemies, as all good men haue.

Againe, whereas corrupt affections and manners, 2 By polluting the affections. partly of their owne nature, partly by Gods iust iudgement, cause error in minde and vnderstanding, so that where the will is inclined to euill, there the minde is bent to falshood: be­hold how Satans bawds goe about to bewitch mens affe­ctions, and pollute them, by corrupting and inclining them to sinne, that so the iudgement may conceiue of things, not as they are in themselues, but as they appeare through the false glasse of affections, which not onely raise vp fogges and mists to blinde the iudgement, but also plead mightily for what they affect.

It is obserued by some, that so many bookes of bawdry and ribaldry, as are by Popish factors of purpose translated out of Italian into English, doe turne more from the truth at home, then their contentious bookes abroad. For our English becomming once Italionated, are by that meanes effeminated, and consequently Satanized. Such bookes in what language soeuer, must needs proue exceeding preju­diciall to the chastitie both of body and of minde, and of the minde because of the body.

I wonder what sound iudgement in religion could that Archbishop of Beneuentum Bartholomaeus de la Casa, and the Popes Nuncio at Ʋenice be of, who wrote & published that booke which he entitles, De arte diuina, Of the diuine Art, yet being indeed, De arte Sodomitica, of the art of So­domie, being written in the commendation of that most vnnaturall sinne. And what sound mindes can they haue that delight eyther in that booke, or in that sinne, or any other of like nature? Rom. 1.27.28. Surely we cannot imagine but God giues such ouer to a reprobate minde, so that it is no hard conquest to make myriads of such to be Romish prosylites and conuerts: and such indeed are the greatest part of their conuerts, none or few of very good affections, but such as eyther take or, from that religion, seeke liberty to the flesh. [Page 110] Howsoeuer if they finde them not such, there shall not sometimes want their endeuour to make them such, by the meanes aforesaid, or otherwise.

Wee reade our owne times prophecied of, and wee see the truth of the Prophecie with our eyes, whereby wee are told of a sort of men which creepe into houses, 2 Tim. 3.6.7. and lead captiue silly women laded with sinnes, and led away with diuers lusts, euer learning, and neuer able to come to the knowledge of the 1 truth. Out of which words for our purpose we note, first, that corrupt and sinfull affections are enemies and hinde­rances 2 to the truth of God; secondly, wee note a double fetch of politique seducers. The first, to take the aduan­tage of the wils corruption, and of our muddy affections, thereby to dimme and obscure the cleare sight of the iudg­ment: which they do, not in women onely, but in men al­so of womanish affections. The second is, that they beginne with women the weaker sexe, and with the weakest of that sexe, silly and simple women, whom as they seduce, so do they vse as instruments to seduce men by them. Now this is a deuillish fetch first practised by the deuill, who in decei­uing Adam by his wife Eue, hath thus set a copy to such his schollers as are of the Schoole and Synagogue of Satan. See how it was sampled by Balaam, who not able to be­witch the Israelites by his sorceries, yet by his wicked counsell hee did. Numb. 31.16. Much euill by women. For as Moses tels vs, Women (namely the women of Moab,) caused the Children of Israel, through the counsell of Balaam, to commit trespasse against the Lord in the matter of Peor, that is, by entising them to carnall copu­lation, they drew them on to spirituall fornication, to Ido­latry, Psal. 106.28. and to ioyne themselues vnto Baal Peor, and to eate the sacrifices of the dead. Numb. 25.1.2. This lesson it seemes was all taken out by some in the Church of Pergamus, Reu. 2.14. that held the doctrine of Balaam, who taught Balac to cast a stumbling blocke before the children of Israel, to eat things sacrificed vnto Idols, and to commit fornication. 1 King. 11.3.4. Euen thus did Salomons wiues turne away his heart after other gods. For as Nehemiah told the Iewes that had married wiues of Ammon, Nehem. 13.26. and of Moab, strange women caused him to sinne.

[Page 111]And certainly there was a mystery in it, that women were the Deuils prophetesses among the Heathen, by whom also, as by Pythia, he gaue forth his Oracles. Yea in all ages of the Christian Church we shall finde women strongliest infected with error, and the greatest abetters thereof; so that deprauation of religion hath often beene hatched in and by their mariages, and errors and heresies haue grown strong in their nurseries. Constantia widow of Licinius, and sister to Constantine the great, being corrupted with the blasphemy of Arrius, got her brother to call home Ar­rius from banishment. So Iustinia mother to the Emperor Ʋalentinian got the Arrians a Temple at Millan. So Eu­doxia perswaded her husband Theodosius to fauour Euti­ches his faction against the Orthodoxe teachers: and so was Arcadius seduced by his sister Eudoxia. And had not Simon Magus his Helena, and Apelles his Philumena? and haue not other heretiques their seuerall women, whom first of all they animated with the spirit of error?

Instances and particular examples in our owne times and neighbour Nations would be odious. Yet this we may say safely, and experience shewes vs as much, that many are hooked in to imbrace Popery, by vnfortunate mariages with women popishly affected: there is seldome any mar­rying of such, vnlesse men be first married to their Religion, and the Whore of Rome. Howsoeuer, though they be no Papists before, yet doubtlesse curtaine Sermons preuaile much with many to make them so.

If it be asked why especially the Deuill and his factors make so much vse of women in this kind, and why they chuse them as apter for their purpose and end: the answer is, Because that sexe being carried more by affection then by iudgement, is First, easie to bee deluded, through the 1 credulity, curiosity, infirmity and simplicity of their sexe; through the want, first, of iudgement and wisedome to see and auoid the sleights of Satan; secondly, of power to re­sist, and as it is the easilier misled, so the hardlier reclaimed; as the weaker to resist by reason, so the stronger to persist in wilfulnesse: new fangled in their opinions as in their at­tire, [Page 112] louing nothing that is vulgar, Dallington in his Inference vpon Guicciar­dines Digressi­on. no not the truth, as one pithily notes. Secondly, because that sexe is more fit and apt to delude, by mouing, perswading, and intising of men, who the more willingly often suffer themselues to become their spoile, for their iudgements, that they might be masters of the others affections. Besides, women rule more in the hearts of Children in diuers regards, then the fathers; which the popish sort of seducers are wise enough to obserue and make vse of: Idem ibid. for they know that fathers doe but prouide for them, but mothers feed them; fathers are austere, the mother indulgent; fathers haue the awe, mothers the loue; fathers haue the eye, but mothers the heart; from whom with their milke they sucke this ver­iuice, wherewith the teeth of many great families are set on edge, and whereby within these few yeares their number is increased here among vs exceedingly, especially in these Northren parts of England. This being the danger, (though I know godly Matrons should instruct their chil­dren in godlinesse and Religion, as also Christianly aduise their husbands with all humility, yet) God by his Apostle, will not suffer a woman to teach, 1 Tim. 2.11.12. (I suppose publickly) nor to vsurpe authority ouer the man, but to bee in silence, and to learne in silence with all subiection. And hee reproues the Church of Thyatira for suffering the woman Iesabel, Reuel. 2.20. which called her selfe a Prophetesse, to teach and to seduce his seruants to commit fornication, and to eate things sacrificed vnto idols.

To conclude, in a word, the whole body of popery (as it is popery) is in the respect last spoken of, a Seducer, and a forcible, though a silent, solicitor of mans will and af­fections to sinne, and consequently to error, while their whole doctrine almost opens a window thereunto. For, to giue an instance, when men may haue absolutions from any sinne whatsoeuer for a certaine, and that a very small price and piece of mony, (as all sinnes are valued and rated in their bookes of taxes) who then that is of vnmortified and vnregenerate affections, (as we are all naturally) would not, yea doth not, take liberty to sinne securely, as know­ing beforehand how and at what price hee may redeeme [Page 113] it; or at the worst, that his satisfaction is to be but tempo­rary either in this life, or in their imagined Purgatory? This doubtlesse is, though an inward and not acknowled­ged, yet a powerfull motiue with many lustfull young men and women, and with many who loue liberty, to become Papists, and so to captiuate their iudgements in matters of religion to the wils of others, when they see that popery for the practise of it is but a very outside of Christianity, and a meere formality of deuotion, which they can easily performe, by saying ouer their beads, &c. And when they see that not the deuoutest Papist, yea not a Papist in Chri­stendome euer prayeth dayly with his family, or sings but a Psalme at home, (as not taking themselues so strictly tied) yea when they see, that the Lords day is no where vnder the iurisdiction of Rome duely kept, nor scarce any Commandement; the breach of which being made vp, and amends made with a crosse, a drop of holy water, or a little money, as is said: Certainely this religion must needs be pleasing to a carnall man, and the way of outward fashionablenesse in religion and inward liberty of heart cannot but seeme faire to nature, and winne many to walke in it.

In the third place therefore, 3. By pleasing them. popish religion being thus most agreeable to our corrupt nature, and so inclining to sensuall, see what variety of baites this Church of Rome hath to please men, and to solicite the affections and wils of all sorts of men, of what affection, condition, or age so­euer. Here wee shall find a play-fellow for euery sense, Church-musicke for the eare, fine pictures and glorious shewes for the eyes, and so forth. Here is for the ambiti­ous and aspiring, pompe and magnificence waiting on the Cardinals and Prelates; for base and sordid spirits, the or­ders of Friars Capuchins and Feuillants inuiting to their fellowship. Loues any man ease and belly-cheare? this may be hoped for, if turning popish, he can get into the Popes kitchin, into an Abbay or Priorie, or such other place which is richly indued with lands and reuenues. But if any shall rather like to liue as a Beggar, hee hath foure [Page 114] orders of begging Friars to ioyne himselfe vnto (where yet vnder colour of being poore, hee may possesse all things) If you affect solitarinesse, you haue the Hermites; if to keepe company, the conuentuall Monkes: if you bee desirous of knowledge, you haue the Iesuites that professe it; if of ignorance, you haue the ignorant Friars which haue made a vertue of ignorance. Doth austerity and shew of mortification like any man? at Rome you haue couents of cloistered Monkes wonderfull for their austerity; if lasciui­ousnesse and reuelling, you haue the common Stewes hard by; on the one side of the street, a cloister of Virgins, on the other, a stie of Curtezans with publike permission. And thus, in effect, are these varieties of recreations, exer­cises and professions, (which all of purpose are so sorted to rauish all mens affections, and to fit and please each hu­mour) decyphered by a worthy writer of our times, Peter du Mou­lin. See also, Rela­tion of Religi­on, Sect. 13. and in our common cause, who though he loue our Nation, yet is he not of it. Who yet addeth, that there are none in po­pery, euen to little children of 6. or 7. yeares old, but shall haue some thing or other which shall content them. There are certaine feasts of purpose for them, as the feasts of S. Catherin, and S. Nicholas, when they are clad in gay ap­parell, when they are led about in procession, and haue little painted images giuen them to beare in their hands. A pretty deuice, betimes to bind the affections of children to them.

Thus againe for discontented minds they haue their pre­ferments; and for the buying of mens consciences, rewards are proposed to such as shall relinquish the Protestant pro­fession, and turne to theirs, as in Ausburie, where they say there is a knowne price for it of ten Florens a yeare. Their religious orders are made to serue for this purpose, among others. Such as in their discontented humours, either through crosses in their estate, or some notable disgrace, or other miscarriage of themselues, can finde no other place of repose, resolue then to goe Friers, as they terme it; Yea, Relation of Re­ligion, Sect. 10. whosoeuer by his monstrous blasphemie, or other like villa­nie, hath deserued all the tortures and deaths in the world, [Page 115] saith mine Author, if, (before the hand of iustice lay hold vpon him) he voluntarily professe himselfe a Capuchin or Hermite, or of such like strict order, the Pope forbiddeth any further pur­suit, as thinking his voluntary perpetuall penance sufficient, and in this manner is the greatest sort of their gentry Capuchins, for so are the most of the order by birth.

What notable policy is this, of this wise, though vipe­rous generation, by these varieties of baits, to draw fish of all sorts to their nets! These must not bee thought to bee among them, as it may be in other places of the world, by casualty, without order or of necessity; but more purpose­ly▪ as being sorted into great parts, into seuerall professions, countenanced and honoured many wayes. Now certainly this also is policy learned from Satan, whom wee may ob­serue to haue made vse of mens inclinations, whether of nature and complexion, or through the current and sway of the times, to frame Religion among them in time accor­ding to their inclinations.

Thus the Chaldeans, who gaue themselues much to the inquisition of Nature, and view of the heauens, Peucerus de di­uinationum ge­n [...]ribus. turned their religion into Philosophy and worshipping of the creatures. The Aegyptians being by nature or custome superstitiously affected, [...] & [...] ▪ and giuen to the search of myste­ries, fell at the length to most grosse superstition, and to Ma­gicall Arts. The Grecians who naturally are witty, [...]. inue­ctiue and contentious, turned their religion into vaine di­sputations and allegories. Thus the Romanes, who na­turally are ambitious and aspiring, framed and formed their religion (both before and now also since our Sauiours time) according to their politicall Empire and Monarchie. The Germanes now (as indeed generally all men) louing liberty, if not licence, Philip. Melan [...]. in locis Manl [...]. turne their religion accordingly into liberty, licentiousnesse, and carnall security. The Schoole­men hauing addicted themselues much to the study of Phi­losophy, haue tempered their religion and their iudge­ments accordingly, and framed them much what accor­ding to Aristotles Ethickes.

And thus hath Religion beene swayed in all ages, (Satan [Page 116] taking his aduantage from mens naturall corruption and inclinations) according to mens humours and affections: which being obserued by the disciples of Satan, is more purposely made vse of, that each inclination and humour might receiue content in Popery. And herein their policy passeth, for whereas in the former instances, religion dege­nerated onely, or chiefly, according to the particular incli­nations of each country and nation, it is otherwise in Po­pery, which is compacted of infinite contrarieties, all ten­ding to entertaine the seuerall humours of men, that so finding what may please their owne priuate humours, they may like better of Popery which affords them that con­tent. For here is multitude of ceremonies for the supersti­tious; high honour from the Cardinals hat and Popes triple crowne, for the ambitious and aspiring; voluptuous­nesse, for the dissolute; knowledge, professed by the Iesuits, for the louers of it; prayer, for the deuout; workes of piety, for the charitable, and other like varieties formerly named. This pleasing then of mens affections, is one politique meanes, besides all the former, whereby Popery is euen yet in many places daily increased.

To these others might be added, which they cannot hide from the eyes and obseruation of the wise; but be­cause this depth of Satan is bottomlesse, as reaching to hell it selfe, we cease to search further into it, as hauing already beene drawne on further then at the first we intended.

These are the deuillish policies of such as would seduce the soules of men from the truth of God, whereby yet, as they deceiue, so are they deceiued, being those very deceiuers which S. Paul so long since hath warned vs of. 2 Tim. 2.13. For be­hold, while they are playing their feates, you may, as it were, see Satan looking ouer their shoulders, setting them also, and heartning them on, and by them working his owne purposes: hee being the grand-deceiuer deceiues both, and laughes to see the deceiuer deceiued by himselfe. Yet if you please to looke vp higher, you may see God the Great Master of this game and tragicke-comedy, who by his infinite wisdome (being as it were the Poet) contriued, [Page 117] purposed the being of each thing, and from eternitie dis­posed of them, you may, I say, see him ruling, ouer-ruling, and disposing the actions of them all; so that while euery one workes for himselfe and for his owne end, he makes vse of all for his owne glory, either in the iust condemna­tion of them that perish, whether they be deceiuers or de­ceiued, or the saluation of his chosen, Ezek. 14.9, 10, 11 1 Cor 11 19. who thus are proued and approued. On him then and on his onely word wee are to depend for direction. Yet are wee also wisely to ob­serue and take notice of the policies of enemies, which when we know, wee are to take heed of, lest Satan should get an aduantage against vs, for, saith the Apostle, 2 Cor. 2.11. wee are not ignorant of his deuices. The same Apostle saith of sedu­cers. They shall proceed no further, 2 Tim. 3.9. for their follie shall be ma­nifest to all men. Where we may note, the reason why sedu­cers so long and so much preuaile, is from mens ignorance of their follie, madnesse and plots. Wee may iustly then bewaile the estate of the commoner sort of Papists, (for others, they are iustly hardned) whose eyes are blinded so that they can neither see the sophismes & trickes by which they are deluded, nor yet the euidence and onely rule to iudge both of truth and falsehood, Gods sacred word in the Scriptures, which word tels vs what Pastors and Tea­chers we are to hearken vnto, namely to such as Christ gaue at his ascension, and still giues, to make vs perfect men in him, and that we henceforth should be no more children, Ephes. 4.1 [...]. tossed to and fro, and carried about with euery winde of doctrine by the sleight of men, and cunning craftinesse whereby they lie in wait to deceiue. The remedie he giues vs is double in the next verse; the first is, to speake or follow the truth in loue, And [...]. otherwise we may feare to be giuen ouer to strong delusion, 2 Thess 2.10.11 and to haue our portion with them that perish, because they receiued not the loue of the truth that they might be saued. This loue of God and his truth, is made a note of a true profes­sor, whom God by false prophets doth proue whether he loue the Lord with all his heart or no. The second is, Deut. 13.2.3. to grow vp into him in all things which is the head, euen Christ. For, as it is in the same chapter said, by him and by his mi­nisterie, [Page 118] we may become perfect men, Verse 13. and attaine to the mea­sure of the stature of the fulnesse of Christ. In Christ then there is a fulnesse, and from him we haue a fulnesse. There­fore I conclude with the Apostle S. Paul, Coloss. 2.3 4. And verses 8.9.10. that in Christ are hid all the treasures of wisdome and knowledge: And this I say, lest any man should beguile you with entising words.

CHAP. X. Satans policies in himselfe and by his Instruments the Popish sort, for the killing the bodies of the Saints.

2. Popish plots and policies for the effecting of their second end. Namely, For the killing the bodies of the Saints.LEt vs now in the next place see if we cannot also finde like deuillish sleights and policies vsed for and in the killing of the bodies of the Saints. Satan, to animate the Heathen to the voluntary murthering and killing them­selues & children in sacrifice to him, wanted not his tricks of deceit and delusion, his religious pretext of most accep­table seruice, when our dearest things are not spared for Gods sake, his plausible perswasions, as of a thing most rea­sonable, viz. that man who sinneth, should also by his bloud expiate sinne, especially the innocent (as are chil­dren) die for the nocent, In the 3. Sect. and the like, of which more here­after. In like manner we may now finde him, by his instru­ments, plotting and politiquely practising the death of Gods dearest seruants on earth. I doe not speake of that Popish bewitching the minds of their owne, whereby men are perswaded and made willing to vndergoe an imagina­rie and false martyrdome; but of those pretences, grounds, colours and deuices, which are vsed by them for the ani­mating of others to attempt and practise the murthering of Christs harmelesse sheepe. Our Sauiour hath foretold vs, that whosoeuer killeth his seruants, Ioh. 16.2. will thinke that he doth God seruice. So now the time indeed is come, when the doctrine and practise of killing Gods Saints, especially of Christian Kings, is made passable and approued, vnder pretence of pleasing God. All now is shrouded vnder the habit of Ca­tholike zeale, and the Catholike cause, Let vs in particular [Page 119] see vpon what grounds and pretences they goe, and by what degrees they proceed.

First, 1 they haue learned one point of policie, of old pra­ctised by others. Pharaoh king of Aegypt (who knew not Ioseph nor Gods people and children with him) seeing the Children of Israel to increase abundantly, and fearing here­vpon the weakning of his kingdome, called a Conuoca­tion, and said to his people, Come on, Exod. 1.10 1 [...].22. let vs deale wisely with them, lest they multiply, &c. Hereupon, when hard taskes could not keepe them vnder, hee commanded the Hebrew midwiues to kill all the males as soone as they were borne, and (that not taking effect) his owne people to cast them into the riuer and drowne them. Now this was a Deuillish Policy, and fit for him to practise who is a deuouring Dra­gon, which accordingly he did: for fearing what now hee feeles, namely, the weakning of his kingdome by the birth of Christ, Reuel. 12.2. He stood before the woman which was ready to be de­liuered, for to deuoure her childe as soone as it was borne. Mat. 2.13.16. Euen so did Herod seeke to destroy and kill our Sauiour so soone as hee was borne, whose Kingdome he imagined would be contrary to his, and consequently ruinate it. The very same, the Iewes (his owne people to whom he came) after­ward went about, and also practised vpon like ground. For they being inraged against our Sauiour Christ, sought by all meanes to kill him, yet some pretence (to satisfie the people) they must haue, (which yet was a true ground in them.) It was this: they seeing what miracles he did, and that hereupon many beleeued in him, the high Priests and Pharisies gathered a Councell, and said, Iohn 11.47.48. If wee let him thus alone, all men will beleeue on him, and the Romanes shall come and take away both our place and nation. They therefore thought, if Iesus liued their kingdome could not stand, and hereupon they sought meanes to kill him.

This lesson is taken out by Antichrist and his members, who in like manner goe about to vphold and establish their kingdome by shedding the innocent bloud of Prote­stants, of the members of Christ, Nolite tangere Christos meo [...]. Psal. 105.15. especially of Kings and Princes, of whom God hath said, Touch not mine annointed, [Page 120] and doe my Prophets no harme. Their ground is, they know that their kingdome of Antichrist and the Kingdome of Christ cannot stand together. If then the life of any Chri­stian King, though in profession not a Protestant, but onely a remisse Catholike, as Henry 3. of France; or a supposed Protestant in heart, as Henry 4. (whom both within few yeares they therefore haue murthered;) or yet if the life of any zealous Protestant shall be iudged to be any hinde­rance to the spirituall good, or to the proceedings of the Romane Church, there is then cause sufficient with them, to rid him out of the way: and it is warrant enough to any bloudy practiser whosoeuer; for so he helpes to seate and settle the Pope in his throne.

2 Secondly, to backe this, and to giue encouragement to vnnaturall and bloudy attempters, behold another couse­nage and delusion. They make this practise a thing highly meritorious; so that now the trampling downe and trea­ding vpon the backes of Emperors and Kings, is not onely made a step and footstoole whereby the Popes of Rome mount and ascend vpon the back of that Scarlet-coloured Beast, the seat and sea of Rome, but also vsed as a ladder, whereby base and desperate spirits, who dare but attempt such villanies, are thought to ascend to heauen it selfe. For now to murther Kings is the next way to be canonized for Saints in heauen, and to receiue the glorious Crowne of Martyrdome. And thus, among others, is Garnet, one of our Powder-traytors, both made a saint and prayed to.

Lactant. Jnstit. lib. 1. cap. 18. Lactantius an ancient Father, tels vs of some, who by cruelty and slaughter thought they not onely merited a place in heauen, Si fas caedendo coelestiascandere cuiquam est, Mi soli, coeli maxima porta patet. but euen to be gods in heauen. Hereupon he alledgeth out of Ennius, the speech of Scipio Africanus, famous for his great slaughters of men, who thought, said, and assured himselfe, that if men were admitted to heauen for their slaughters, the greatest gate of heauen should be set open for him. No maruell then if blinded Papists vpon hope of so great reward as heauen it selfe, striue to put such practises in execution, seeing they haue no better meanes of their owne to come thither.

[Page 121] Thirdly, men thus once heartned and hardened, see vn­der 3 what colours and pretences they vse to put in practise their intended villanies. Iudas betrayed his master with a kisse, and so did Ioab Abner. Herod intending and seeking to destroy Christ, yet that he might the better know where he was, and so kill him, he pretended to worship him. So these men often by like shewes of loue and friendship gaine the aduantage of practising their plots. Sleidan. c [...]nte [...]t. Thus Alphonsus Diazius, a Spaniard, but a wicked dissembling Papist, af­ter shew made of his distaste of Romish superstition, by a friendly and brotherly letter sent to his naturall brother Iohannes Diazius a zealous Protestant, he got the opportu­nitie to haue his brother most barbarously murthered early in the morning in his chamber, hauing on him onely his shirt and nightcap, by the villaine who carried the letter. Thus was that bloudy Massacre in France of 30000. Pro­testants, practised vnder pretence of friendship, Anno 1572. being sha­dowed by the mariage of the Kings sister to a Christian Prince, Henry 4. one who was conceiued in heart to fauour the Protestants. Nay, holy places, holy actions, holy things, are by them prophaned, and must be made acces­sory to their villanies. Thus Pope Gregory 7. hired one to haue brained the Emperour Henry 4. with a stone in the Church, but the mischiefe was preuented by the breaking of the beame, and falling both of the stone and of the mur­therer. And Clemens 5. poysoned Henry 7. Count of Lucel­burge, then Emperour, in and by a consecrated Host. And vnder pretence of a promise solemnly made by the Empe­rour Sigismund, was Iohn Hus put to death, who vpon that faithfull, or rather faithlesse promise made, was imbold­ned to goe to their Councell vnder the safe conduct of the Emperour, but contrary thereunto he neuer returned. And this is according to their new doctrine, that promises made to Hereticks, as they call vs, are not to be kept. So that our complaint may iustly be as Dauids once was, Psalm. 12.1. Tides exulat [...] regnat fra [...]s. The faith­full faile from among the children of men,— with flattering lips and with a double heart doe they speake. Such conquests though they seeme aduantageous to Papists, yet the man­ner [Page 122] thereof (besides the hainousnesse of the crime it selfe) brands them with a perpetuall note of periury and re­proach. [...] superâ se iu­vat, si super [...]sse pude [...]. Al [...]. Emblem. 123.

4 Fourtly, see one fetch more whereby Hereticks may be finely fetcht ouer the coales, and brought to the stake. For when they can find no true and iust cause against vs, which yet they seeke as did the chiefe Priests and Scribes against our Sauiour, Luk. 20.1 [...], 20, 21, 22, 23 (who watching him an euill turne, craftily sent forth spies, which should faine themselues iust men, that they might take hold of his words, that so they might deliuer him vn­to the power and authoritie of the Gouernour) they then be­take themselues to another course, much like to that which wicked Iesabel tooke with Naboth who would not part with his Vineyard and inheritance to Ahab: she writes let­ters in Ahabs name, and seales them with his seale, which she sent to the Elders and Nobles that were in the Citie dwelling with Naboth, commanding them to proclaime a fast, to set Naboth on high among the people, and to set two wicked men, [...] King. [...] [...]. false and suborned witnesses, to charge him with blaspheming both God and the King, and so to carry him out and stone him that he may die. Which was accordingly done. Or the tricke is the same that to like purpose was put vpon the Prophet Daniel, Dan. [...].4. &c. who being pre­ferred aboue all the Rulers and Gouernours in the spacious kingdome of Darius, was hereupon enuied and maligned by these Rulers, who seeking an occasion against him con­cerning the kingdome, [...]. Ariest. Rhet. lib. 1. and finding none, they made a de­cree, and got the Kings seale to it, that whosoeuer should aske a petition of any God or man for 30. dayes, saue of King Darius, should be cast into the Lions den. Thus good Daniel, continuing for all that, his wonted practise of praying three times a day to his God, was fetcht in and cast to the Lions, though God miraculously deliuered him. The like consultation in effect, and vpon like grounds of enuy, is made by Papists against vs Protestants, in whom, when with Festus, Act. 25.25. they can finde nothing worthy of death that we haue committed, as liuing according to the lawes of Christ, Come, say they, let vs gather a Councell at Trent, [Page 123] and make new Constitutions, let vs adde twelue moe Ar­ticles to the Christian Faith, and whosoeuer will not sub­scribe to them with vs, let him be accounted an hereticke, let him be accursed, let him be burned, as a rebellious per­son to the Triple Crowne, and as a disobedient sonne to his Mother the Church. And here indeed they haue vs at aduantage; for we, still persisting to obey God more then man, are therefore accounted and accused for hereticks, and so, when they haue power, they haue also their wils on vs, and yet goe smoothly away with it.

These are their deuillish policies and plots against vs, by which they may be knowne whose children they are. For if where Antipas was slaine, there, and in that regard, Reuel 2.1 [...] Satan reigned, we may likewise conclude, that where the Saints are killed, which is in and vnder the present Romane ty­rannie, there is Satans throne.

CHAP. XI. Satans suttle deuices and policies in himselfe and by his Instru­ments for the reestablishing of his kingdome in the Christian world, and for the aduancement of the Papacie to that height of temporall dignitie in which now it stands.

BVt behold yet further, 3. Popish poli­cies for the ef­fecting of their third end, Namely, For the aduan­cing of the Pope and Pa­pacy. and in the third and last place see, how in imitation of this their master, or rather as his instruments, (hee (Satan) being the secret contriuer of this whole mystery of iniquitie) I say, how and by what policies they would, yea haue aduanced the kingdome of Antichrist, the seat and sea of Rome. Their policies are diuers, their end honor, their ground pride.

The pride of Popes, though indeed it be wonderfull, as is formerly shewed, Aboue Chap. 7. yet must it politiquely bee couered with the greatest shewes of humilitie. What greater pride then to make Princes and Kings, in their publique cere­monies and also feasts, vnderlings not onely to them, but to their Cardinals; as also at the Masse to serue the Pope vpon their knees? and yet what humility (in shew) grea­ter [Page 124] then his shrining himselfe daily vpon his knees to an ordinary priest? What pride equall to his making the greatest Emperours and Kings to kisse his pantofles and feet? what greater humility then for the Pope himselfe on Maunday-Thursday to stoupe to the washing of poore mens feet? What pride like to his vsurping and taking to himselfe the priuiledges and titles euen of the onely true God, and of Christ, stiled God vpon earth in the singular number, Spouse of the Church? and yet what greater hu­militie, S [...] sc [...]m Dei. then to call and write himselfe, Seruant of the Ser­uants of God? But the world sees well enough through these nets, though the eyes of his vassals are blinded therewith.

Let vs then as farre as wee can, looke into this deepe mystery of iniquity, consider by what Art the Deuill hath gotten againe in the Church, as formerly among the Hea­then, to sit as God, and to reigne and rule in the hearts and persons of the late Popes.

These politique practises and trickes haue beene vsed by the Popes of Rome, to wind themselues vp to the height first of spirituall, then of temporall dignitie.

[...]. [...] messengers, and [...] the [...]1. Whereas it were in vaine for the Pope euer to hope thus to Lord it in the Church, House and Flocke of Christ, if Christ himselfe the true and onely Head and Husband of the Church, by his lawfull pastors and truest Substitutes, did indeed rule in and among his flocke and inheritance: hee therefore, when he beganne first to put forth his head and hornes in the Church, did by the meanes lastly named, to wit, by cruelty, and doth to this day, labour, by killing and murthering the bodies of true pastors, the onely true messengers of Christ, Mat. 2 [...] [...] [...]8. with the husband men in the Parable, to rid them out of the way, that so by killing them, and consequently Christ himselfe the only true Heire, in them, hee with his Church and Clergy might sieze on Christs inheritance.

Now these Impostors, lest their villany and craft should be espyed, and themselues, thereby made odious to the world, haue set vp one in the place of Christ, and in his [Page 125] stead, who may seeme like vnto him, that is, the Pope.

Euen as that Persian wise-man or Magus, of whom wee reade in Iustine, Iust [...]n hist. lib. 5. who closely slew Merges who should haue succeeded Cambyses in his Kingdome, and set vp his Bro­ther Oropasta in his stead, who was very like to Merges: Euen so these bloudy and treacherous Inglers, being made drunken with the bloud of Saints and Martyrs, in whom they kill and persecute euen Christ himselfe to their pow­ers, and in Acts 9. [...] his account (or howsoeuer, hee being now bodily absent) doe aduance the Beast of Rome into his place, as hauing two hornes like the Lambe, and so like, P [...]. 1 [...].1 [...]. that the bewitched eies of the simple cannot easily discern him.

And herein also is their fraud like vnto theirs, who be­ing of aspiring spirits, take the aduantage of the death of some prince or King, and of their owne resemblance of them in face, age, wit, and the like, and so after some few yeares, giue themselues out for the very parties themselues, whom they would make the world beleeue with fayre and probable relations, were not indeed slaine or dead, as they were supposed, but that they only either retired themselues vpon some speciall considerations, or otherwise were only taken prisoners and held captiues when they were suppo­sed to be slaine. Diuers examples of this kinde are related vnto vs by Lipsius. Lips. Moni [...] & Exemel. Polit. lib. 2. cap. 5. Among others he tels vs of one Alex­ander a Iew who adopted himselfe into Herods family, as being in face very like another Alexander whom Herod slew: which Alexander so soone as Herod dyed, presently reuiued in this other, who made his tale so probable, that the wisest among them were deceiued, being made beleeue that hee the true Alexander was closely conueyed, and another slaine in his roome: and thus comming for his establishment to Rome, at the length Augustus Caesar found him out, and condemned him to the Gallies. Thus also hee relates a more remarkeable story of one Bernardus Rainsus a Frenchman, but a religious Anacho­ret, who some twenty yeares after the death of Balduinus Octauus, Earle of Flanders and Emperour of Constantinople, Anno 1225. who was slain in warring against the Bulgarians, gaue him­selfe [Page 126] out to be the said Balduinus, who was not slaine, but carried captiue and kept prisoner, till at length by some Dutch Merchants passing that wayes, to whom he reuea­led himselfe, he was redeemed by ransome. Thus he comes into Flanders, and being for his age, lookes, and face, and craft, like to the true Balduin, he is taken to be him indeed, and Ioanna daughter to Balduinus, which then ruled Flan­ders, is driuen away: thus for a good while being saluted both Earle and Emperor, he is deprehended and taken for an Impostor, and at the last hanged by the foresaid Ioanna; which yet escaped not the censures of the people, who re­ported that shee a wicked and vnnaturall daughter had hanged her owne father. The application is easie: Christ being ascended into the Heauens, and so, for his bodily presence, being absent, the ambitious Popes of Rome, be­ing in comparison of their affected greatnesse, but of ordi­nary breeding and beginning, by fraud now giue them­selues out, to be, if not Christs, yet at the least the true and onely Successors of him and of Saint Peter, indeed shew­ing themselues to the ignorant and bewitched multi­tude in diuers things not vnlike, each of them vsurping his titles, 2. Thess. 2.4. and making himselfe like Christ in his offices, as God, sitting in the Temple of God, shewing himselfe that hee is God. But this man of sinne is already reuealed in good part to be a deceiuer, and Antichrist, and is reiected by them whose eyes are inlightned with Gods word, and not so much as accounted a true Pastor of Christ, or to haue any rule and authority of right, ouer Gods inheritance, but onely by vsurpation, violence, and deceit; though in the meane time, we, who so thinke and know, and according­ly reiect him, by the blinded and seduced company of Ie­suitized Papists, are thought sacrilegious and vndutifull sonnes and subiects to his Holinesse.

[...]. The Popes appropriating [...] titles to his Clergy and himselfe.2. Another thing herein considerable, is that Appropri­ating of rights and titles, which is vsed in the Romane Church. To which end they make priuiledges, where our Sauiour neuer made any, as in the Sacrament of the Lords Supper: the Lord makes no difference of men, but accounts [Page 127] all true beleeuers and penitents alike worthy to partake of all the pledges of his loue: There is a time, as saith S. Chry­sostome, when there is no difference betweene Priest and peo­ple, the King and his meanest subiect, As, [...] the Sacrament. namely when we partake of the mysteries of our Religion. But what doe Papists? they take away the cup in the Communion from the common people, and Laitie, whom they call Bellarm. de ex­emp. Cleri [...]. prophane, and reserue that priuiledge onely for the Clergy, and for Kings; and why? let them pretend what inconueniences they will, yet the true cause is, that thus they might aduance themselues, euen in the fruit on of holy mysteries, aboue the ordinary sort of men, yea, and become companions euen of Kings, as sharing with them in the same priuiledge. Yet his Ho­linesse for greater Maiesty, must haue a way peculiar to himselfe, and receiue the wine, or blood of Christ, as they account it, by a quill. Euen as in other particulars might be shewed, where common rights are turned into priuiled­ges and made proper to their persons, for further reuerence; besides their cases reserued, which none o [...]her must pre­sume to decide. Of which nature also is their appropria­ting of titles, as of the name Papa, or Pope, And the name or word Papa. which signi­fies as much as Father; which yet in former times was pro­miscuously giuen to all Ministers, as Saint Austen giues it to Alipius: and euen now the Grecians call their Priest Pa­paous, the Germanes Pfaffen, the Flemings Papen. But the Pope wresteth it from them and deuoureth and glutteth all to himselfe, in which regard, Vilera in the liues of Popes. the word Papa best agreeth with him, which of some late writers is also taken pro inglu­uie, for gluttony, or the gullet. Thus his members the Iesu­ites, cal themselues by the name of Iesus challenging that sa­cred name as proper to themselues; as if none else had inter­est in Iesus but they. And the Friars cal themselues Fratres, as if none were brethren one to another in Christ, but only they that are of their fraternities. But, for Popes, what mar­uaile if they rob their brethren and equals of the Clergy of titles, when they rob God himselfe of his honor, and as­sume the very name, titles, and priuiledges of God himselfe, and of Christ, for the aduancement of their owne persons?

[Page 128] [...]3. To like end, the Romane tongue is imposed vpon the Popes votarties and disciples, in which onely their Seruice and prayers both publike and priuate, must bee said. For the rece [...]ng of a new Language is a note and marke, and indeed a bond of subiection. Thus the ancient Romanes did pl [...]nt their language, the Latine tongue, in the countries wh [...]ch they conquered; and the King of Spaine vseth the [...] to speake Spanish, by this meanes endeauouring to make them more his owne. In this very Land, William the [...] King of England, surnamed the Conqueror, when hee had [...]eated himselfe here, laboured by all meanes to reduce the whole Nation to the French Language; to which end [...] [...]yned the children here to vse no other language with the [...]r Grammer in Schooles, to haue the lawes pra­c [...]sed in Fren [...]h, and all petitions and businesses of court in French, no man graced but he that spoke French; yet this w [...] not in the power of the Conqueror to doe; [...] so that soone after his death all returnes natural English againe, but Law: [...]o [...] haue we n [...]w any marke of our subiection and inuassa­ [...]ge [...]om N [...]rman [...]y, but onely that, and that still speakes [...] to vs [...]n England. Euen thus the Pope hath made all Ch [...]rches which are vnder him glad to yeild their necks to [...], and hath giuen them the Roman tongue for a [...] [...]biection to the Bishop of Rome; for besides [...] Canon lawes both are and are practised in the [...] and all Decrees and Sentences, Acts and [...] in the Court of Parliament, and seats [...] were not long since set downe in Latine: his [...] a [...]d Indulgences, and Letters of Absolution, are all [...] the holy Scriptures not allowed to bee [...] Latine, and the Latine Translation preferred [...] Originall, which in comparison of the Greeke and Hebrew the onely Originall Tongues in which the [...]es were written) they make like to our Sauiour C [...] hanging betweene the two theeues on the Crosse. In which regard most fitly and rightly is the number of the Popes (and Popedomes) name (signified by that second Beast, [...] which shall beginne to heale the wound of the first [Page 129] Beast or ancient Empire) which number the Scripture makes to be 666. found in the word [...], Latinus, λ 30 α 1 τ 300 [...] 5 [...] 10 [...] 50 [...] 70 [...] [...]0   6 [...]6 or Latine, which is the ordinary name by which the Greeke Church doth call those of the Romane Church, though otherwise by nation they be Frenchmen or Germanes. And the rather because by an admirable concurrence the same number of 666. six hundred sixty six, doth admonish vs that 666 yeares after the reuealing of the prophecie, this second beast, to wit the Pope, shall begin to heale the wound of the ancient Empire, and place the Romane Empire again in its former seate, as hee also did, See M [...]ns [...]c­comp [...]. [...] o [...] Pop [...] [...] cap 4 [...] becomming iust then an earthly Monarch, namely, in the yeare of Christ 755. Saint Iohn writing his Reuelation in the I [...] Pathmos, towards the end of Domitians reigne, in the yeare 89.

4. Let vs further consider what vse they make of Tran­substantiation to this very purpose. 4. The Pope makes a [...]on of the bre [...]d in t [...]e Sacrament, and then preferres himselfe before it. They haue made a god of the Bread in the Sacrament, which accordingly they worship and adore. By this meanes they challenge (and reason will giue it) an equality with God, yea an eminency & superiority ouer him. They say that Priests haue power to make God, and to create their Creator by the words of consecration, and that the Priesthood and the Godhead are like, and haue the same greatnesse since they haue the same power. Then, say I, if the cause in dignity be before the effect, if the Creator be before the creature, that is, the Priest before the sacrifice which he offereth, then also is the Priest, but especially the Pope the chiefe Priest, grea [...]er then the Masse-god, and therefore the very same, who is pointed at by the Apostle Saint Paul, namely, [...] Thess. 2.4. he who exalteth himselfe, not only aboue all that is called God, that is, Ma­gistrates, Kings and Emperors, but aboue that which is wor­shipped as God, as is the Bread in the Sacrament. And may not this be a notable point of policy in him, for the hono­ring of himselfe, first to giue a deitie to the Bread, and then to preferre himselfe before it? as indeed he doth.

We reade that the Kings of Persia reuerenced and ado­red Fire as a god, and that when any King went any whi­ther in Pompe, hee, to the end he might be ioyntly wor­shipped [Page 130] with his god, had going before him a horse, car­rying a little Altar vpon him, whereupon among a few ashes did shine a small flame of holy Fire, which they called Orimasdu or Orismada. [...] 1. Sect. cap. 3. and Sect. 12. cap. 10▪ and 4. Euen thus also the Pope, as wee reade in their booke of holy Ceremonies, going some great iourney, sendeth before him (and that sometimes a day or two dayes iourney) his Sacrament vpon a horse, carrying at his neck a little bell, accompanied with the scumme and scullery, bag and baggage of the Romane Court. And when the Pope approacheth neare the place which he intendeth, it returneth and goeth forth to meet him and receiue him.

And thus if he be not worshipped with it, yet he makes himselfe the Master, and the Masse-god his seruant, and, see­ing men fall downe before it as they meet it, he must needs get himselfe who followes after in greater pompe, excee­dingly reuerenced, and in the thoughts of the ignorant people, at the least halfe deified.

5. The Popes incroaching and vsurping the rights and Temporalities of Princes.5. This last spoken of, may gaine him some respect and reuerence in the hearts of the people; but it addes little to his power. Let vs now then consider how he hath aduan­ced himselfe for power and strength, by incroaching and vsurping vpon the temporalities and rights of Christian Kings and Princes.

Now here are diuers particulars obseruable. 1. Looke as King Cyrus obtained a victory against the Scythians, with like policy gets the Pope a hand ouer Christian Kings and Princes. Cyrus faining himselfe to flye, left his Tents well furnished of wine and bellicheare, Pr [...]u [...] S [...]ythae [...] quam b [...]ll [...] v [...]tur, [...]. 1. to the end, that the Scythian [...] being first ouercome with wine, might more easi­ly be ouercome by warre; and so indeed they were. Iust so the woman and whore which sitteth on seuen hils, and which hath in her hand a golden cup, full of abominations and fil­thinesse of her fornication, hauing bewitched the Kings and inhabitants of the earth with her sorceries and seduce­ments, Reu. 1 [...] 3.4 5. [...]3.17.18 shee hath cast them into a deepe slumber, hauing made them drunken with the wine of her fornication. And so, as Delilah dealt with Sampson, she clips them short and takes their power from them; yea thus they themselues [Page 131] giue their power and strength vnto the beast.

2. They haue hereupon got cases about mariage and 2 like matters to be remoued from the Courts of ciuill Ma­gistrates, that so men from all parts of Europe might re­payre to Rome for the disanulling of mariages, dispensati­ons to marry in forbidden degrees, presentations to bene­fices, and Bishopricks, and the like.

3. To wind themselues a little higher, they haue vsed 3 policy to get Appeales to be made to the Church of Rome, and vnder pretence of the dignitie of the City, to draw to them the cause of their neighbours there to be heard. They haue herein carried themselues like Absolom when he aspi­red to his fathers kingdome, of whom the Scripture notes, 2 Sam. 15.2.3 4. that when any man had a controuersie and came to the King for iudgement, then Absolom called vnto him, and so intercepts him, and by faire speeches, curtesies and vsages, 5.6. steales away his heart; approuing of all matters, how bad soeuer, saying, See, thy matters are good and right; but withall wronging the King his Father, and calumniating him, say­ing, there is no man deputed of the King to heare thee: But what followes? what aymed he at? Absolom said moreouer, oh that I were made Iudge in the land, that euery man which hath any suite or cause might come vnto me, and I would doe him iustice. And hath not the Pope in a manner proportio­nable, thus done and behaued himselfe? It was an ancient custome for the Churches of God in doubtfull cases to consult with the Apostles by Letters, Pet Martyr ad 1. Cor. 7.1. as 1. Cor. 7.1. and after their decease, with the Doctors and Bishops of the Church: but this laudable custome the Popes ambition and tyranny abused; for being often, of mens free accords consulted withall, he beganne at length, to vsurpe domi­nion, as if nothing were firme or to be ratified without his priuity and approbation. And yet to get the chiefe saying and stroke in the deciding matters of doubt and controuersie, bad matters were made good by his dispensa­tions with vnlawfull mariages, and the breach of lawfull and religious oathes, and the like iustifications of euill, both in regard of doctrine and of the practise of life. By [Page 132] such vsurpations he hath at length so farre derogated from the authority euen of Generall Councels, that hee hath got­ten himselfe preferred before them.

4 4 Like hereunto is it, that they haue turned that ho­nor which at the first was voluntarily offered them, into right of homage. Thus haue they also abused the fauour and liberalitie of Princes (who in their deuotion thought no­thing enough they did for the Church) to their owne lusts and ambition, thus at last shouldring them out and stealing their Scepters.

5 5 But let vs especially obserue what aduantage of rising Popes haue taken from the ruine of the Romane Empire, and how the Sea of Rome hath risen by those ruines. This is that which the Scripture hath foretold vs of, 2 Thes. 2.7.8. that the de­struction of the old Romane Empire must goe before the manifestation of Antichrist, who was then to put out his head, and to be reuealed, when he which withholdeth or letteth should be taken out of the way.

The Romane Empire therefore falling to ruine, partly by inward diseases, but chiefly by sundry irruptions of the Northren people; the Bishops of Rome beganne to build on those ruines, and to abuse the absence and weaknesse of the Emperours, whom they expelled out of Italy by the armes of the Lumbards, and confined them to Greece.

6 6 Now for the Grecian and Easterne Empire, see how they dealt with them, they absolued their subiects from their oaths of fidelitie, and so bound them to themselues: yet this was not done without a fayre colour, namely that they would not admit Images into their Temples; but the true cause was, the East Empire beganne to be weakned vnder the Emperour Heraclius, by the Solauonians, Persians, Saracens, Lib. 1. as Nicholas Machiauel obserueth in his Floren­tine History, which he dedicateth to Pope Clement the sea­uenth. Thus might they offend the Emperour being poore and weake without much danger, especially the Pope and the Romanes hauing at that time entered a league of friend­ship with the Lumbards.

7 7 Yet after, standing need of succour against the Lum­bards, [Page 133] and not able to haue any from the Emperour, the Pope seekes to the Kings of France for ayde, who were the onely meanes to exalt him, as they did also themselues, who by this meanes running to the wracke of the ruinated Empire, aduanced themselues to imperiall dignity, withall giuing the Pope whatsoeuer hee holds in Italy. Thus the Popes of Rome of spirituall Bishops being made also tem­porall Kings, beganne now to thinke how they might hold their owne. They haue therefore wrought the new Em­perour of Rome to keepe his residence farre off from Rome; first in France, as did Charles the Great; then, and now in Germany, as his Successors. Now this was no little policy in them: for the Popes did not loue to haue such a strong neighbour so neare, who might at his pleasure chastise or depose them. Thus as formerly the Pope of Rome, by oc­casion of the place and Emperours residence at Rome, tooke aduantage of preferring himselfe in spirituall digni­tie before other Bishops, so now by occasion of the Empe­rours absence, hee gaines opportunitie to aduance himselfe in temporall power aboue the Emperours themselues.

8 Therefore, when the Germanes went about to settle 8 their Empire in Italy, the Popes stirred vp factions against them in Germany, causing the sons, by breaking the bonds of duty both naturall and ciuill, to rise vp in armes against their fathers; yet all vnder pretence of Heresie. Yea at the length they constrained the Emperours themselues, before they were receiued into Rome (their owne ancient house and home) in conceiued words to sweare vnto them quam­cunque fidelitatem, all fidelitie whatsoeuer, and truly and openly to declare that they had no right in Rome, and that they would stay there so long onely, as the Pope should please. And this is the passe they haue brought it to now, that howsoeuer they suffer the Emperour of Germany to hold the name of King of the Romanes, yet hee holdeth no­thing eyther in Rome or in Italy, and though he be created and elected by the seauen Prince Electors, yet he is made basely to demand the Imperiall Crowne of the Pope, and in signe of tribute to cast a masse of gold at his feet. What [Page 134] remaineth there more, but as the Wisemen to Christ, In­cense and myrrh?

9 9. This done, their cunning also appeared in weakning the estate of the Emperor in Germany, by giuing great ex­emptions to the Princes thereof; who now are free states and Princes of themselues, not tied necessarily to aid him in his warres, but onely with a few thousands of foot and horse, for the large proportion of Germany: so that he is rather an Emperor in name, then in deed.

10 10. If they cannot preuent it, but that the other will needs be stirring, or that they be feared, then their policy is, either to set Christian Princes by the eares together, that so by their weakenesse, being diuided, they might make themselues stronger, according to the old rule of de­uillish policy, Diuide & impera, First set men by the eares, and then rule them as you list: Or else to send them to warre against the Turke, and to recouer the holy Land, that so also they might take aduantage from the others absence to strengthen themselues, or else might liue more secure. I read that when the Emperor Fredericke with a great hoast, Ʋaler. in vita Alexan. came into Italy to curbe the insolency and obstinacy of 3 Pope Alexander the third, Anno 1159. and to settle the Popedome in the midst of a great Schisme; being come to Brixia, Har­man Bishop of that City, by the counsell of Alexander, perswaded him to passe with his great Hoast into the holy Land, there to make warre with the Turke, which accor­dingly he did, and gained many Cities, and among them, Ierusalem. But the Pope vsed all meanes to cause him to be slaine: and therefore sent the liuely portraite of the Em­peror to the Souldan, with Letters, aduising to kill him by deceit whom the picture represented. Now the Emperor was by this meanes taken, yet not slaine, but onely ran­somed.

11 11. Besides, as other Kings in a confused and troubled world had need of the Popes helpe or assistance, so he got authority in their dominions, not onely spirituall, but part­ly temporall also.

12 12. Againe, he takes vpon him to intermaddle in the affayres

[Page 135]12. Lastly, to the same purpose, they haue made vse of their absolutions after confession, to the vsurping of a tempo­rall dominion ouer Kings and Princes. The Pope will ab­solue a King, but it must be vpon some tyrannicall condi­tion, to wit, if he will goe in Pilgrimage, or make his Land tributary to the Pope, holding it as from Saint Peter, or if he will send so many Souldiers to such or such a Country, for the seruice of his Holinesse.

6. Now lastly, 6. The Popes oblige others vnto them: as these were aduantages politiquely ta­ken and deuised for the raising of the Popedome to the height of Papall dignity and soueraignty, so hath not the Papacy wanted art and cunning for the perpetuating of its Greatnesse, and for the further strenghtning of it selfe. And this hath beene, and is practised especially by obliging and binding others vnto them, partly through loue, partly through feare.

1 By Offices of loue and kindnesse, 1. In loue. Popes haue obliged to themselues and to the Papacy men of all sorts, both of the Laity and of the Clergy, and of meaner ranke, And that both of the Tempo­rality, as well as great ones.

1. First, Kings and great personages, and that diuers 1 wayes.

First, for their owne aduantage, they haue ayded and helped them, yea not spared sometimes to countenance euen Rebels and Traytors. Thus Boniface the third, hauing an eye to his owne aduancement, gratified that perfidious and trayterous murtherer Phocas, who being odious to all, was yet by the fauour and furtherance of the said Bonifaco, acknowledged as lawfull Emperour. In requitall of which kindnesse he got what he looked for, to wit, to be called and accounted Bishop of Bishops. So, to aduance his tempo­ralities, the like was practised by Pope Clemens 4. a French­man, [Page 136] who called into Italy Charles Earle of Aniou, against Manfred King of Cicilia, which Manfred being vanquish­ed and slaine, the said Charles was made King of Sicilia and Ierusalem, but with condition to pay the Pope yearely for­tie thousand du [...]kats by way of tribute. Thus againe, Mi­chael Pale logus Emperour of Greece, vpon hope to be suc­coured by Gregory 10. promised in the Councell of Lion in France, to make the Patriarke of Constantinople consent to the primary of the Bishop of Rome, and that whosoeuer would, might appeale thither.

2 Againe, by their Dispensations with Oathes of Prin­ces, they haue laboured to strengthen themselues with the fauour and support of the said Princes; whiles such popish Princes as for their owne securitie for the present, haue by solemne Oathes entred into Leagues of friend­ship with Protestant Princes, shall by dispensation from the Pope, or from popish doctrine, be allowed to breake Oathes when it may be either for the disaduantage of the Popes enemies, or aduantage of themselues, his friends and fauorites. Thus is a Religious Oath made a snare to intrap the Innocent and conscionable, whiles the other are warranted, either by the Popes speciall dis­pensation, or by the authority of his example (they assu­ming to themselues by imitation what hee hath done to others by his authority) to breake their leagues; which liberty of dispensing with their owne oathes (without any speciall dispensation from the Pope) they the more readily take, because it is not only the popish practise, but also do­ctrine, that faith giuen to Hereticks (as they account vs) is not to be kept. And is not this faire aduantage against vs, whiles they will haue vs tied, and themselues left free, while they can play Fast or Loose at their owne plea­sure?

3 But they haue more deuices then these for the binding of great ones vnto them; for they can bee content to let [Page 137] great Families share with them in their honours and digni­ties, so that espying some great Princes house ouercharged with children, or some other noble and potent Familie, they will labour to binde the whole familie and kindred to themselues, by bestowing a Cardinals Hat on some of the familie, thus placing him in the next step to the top of their glory, or otherwise by making a younger brother an Abbat or a Prior, or receiuing the daughters of such into some re­ligious order Thus moreouer, to strengthen their state, they make ciuill Magistrates capable of holding benefices, bestowing Church-liuings on the Laity, or else assigne to them yearely pensions out of their reuenues: which must needs proue a strong prop to the Papacy, whiles so many mens wits, tongues, swords, shall be ready to maintaine them by whom they are mnintained.

2. Now secondly, And also the Clergy they want not their meanes to bind and tye their Clergy vnto them; which they doe partly through the multitude of exemptions and prerogatiues, which these inioy securely vnder the Popes protection: for they haue obtained of Princes, that the Clergy should be exempt from all temporall Iurisdiction, vnder pretence that they are the Lords lot and inheritance; by which pre­tence they haue lessened the number of Princes Subiects: partly through abundance of maintenance and multitude of Church-liuings, whereby the Pope is able to gratifie the Clergy, more then any Prince in Europe. More particu­larly, they haue got the Archbishops to their side, Archbishops. partly by alluring the ambitious with Commissions and Offices, partly by an artificiall binding of them to the Pope by a Pall, which at the first were sent freely, as a token of loue and good will, but afterwards by ordinance were made ne­cessary for each to haue, & a badge of subiection; and now at the length, they cannot be had but at an exceeding high price, and with great summes of mony.

They haue had aduantage also in regard of that multi­tude of religious Orders, Religious Or­ders. which are made as receptacles of all sorts of men, such especially as wanting better meanes, betake themselues to these orders, where is competent and [Page 138] good prouision for them, thus being put off by their pa­rents at an easier and lower rate, then they could haue beene maintained at home; they serue also for such, as ha­uing some naturall blemish in their bodies, staine of some heinous offence in their soules, disgrace attending their persons, crosse in their estate, in their loue, or otherwaies; who weary of their liues, or vnwilling to bee seene of the world, consecrate themselues to some religious order or other. The ease and benefite they hence find in their estates, must needs bind them fast to the Papacy, which maintaines both these orders and them.

But the swarming and excessiue multitude of Friars is 1 otherwayes thought seruiceable to the Sea of Rome, first, in regard that being dispersed in most Countries, they are able to deale with the multitude, not onely in publike as­semblies, but also in priuate at single hand with men, women and children, by particular perswasions, instru­ctions, and exhortations; the Art whereof many of them haue; which together with their hypocriticall shewes of holinesse or austerity of life, preuaile much to the 2 peruerting and seducing of many a simple soule. Second­ly, in regard they are found to bee most ready instru­ments of all bloody executions, as daily experience ap­proueth; especially in those attempts and also murthers practised by them, and effected in the persons of the two last Kings and Henries of France. Thirdly, in case of warre, and that the Pope should be driuen to it as to his last re­fuge and sacred anchor; the halfe of them (whose whole number may not well bee thought lesse then a Million of men) might perhaps be thought not vnfit to be imployed in warlike seruice. As these things are wisely obserued, and more largely handled by the worthy Author of the Relation of Religion, &c. whose booke being not so com­monly in euery ones hand, I thought good here and there generally to touch some of his obseruations, and by my pen to communicate them to the more.

Iesuits. Lastly, in a mysterious policy, the order of Iesuites in these last dayes haue beene inuented to shoulder vp the [Page 139] tottering Tower of Babel. These are bound to the Generall of their order, and so to the Pope in a speciall vow of blind obedience, to be ready to doe and execute whatsoeuer shall be inioined them, without inquiring and asking why or wherefore. These haue speciall commissions, and are li­cenced, as the Popes Apostles, to trauerse Sea and Land, to runne ouer the whole earth, euen to the farthest Indies, to gather new Subiects for the Pope; hauing also speciall faculties granted vnto them, and permission to goe in lay­mens apparell, to equiuocate, to hatch and conceale trea­sons, and the like.

2. Now secondly, where faire, 2. By Feare. hopefull and contentfull meanes will not serue, there they goe about to hold men bound to them by Feare.

And for this purpose, the deuice of auricular Confession is made to serue; Scire volunt se­creta domus at (que) inde timeri. for by this they come to know mens counsels and designes, mens sinnes and secrets, and so to be feared. The like feare they strike into the hearts of Chri­stians by the thunderclaps of Excommunication and Church censures; and also by the power of deposition of Princes, pretending authoritie to excommunicate and depose Prin­ces, and to discharge their subiects of all oathes and bonds of obedience, and to bind them in paine of damnation to rise against them. So especially by the terror of the Inquisi­tion, which is the greatest slauery that euer the Christian world endured. The tyranny whereof is such as would require a large booke to describe it. The care of it being committed to the most zealous, painefull and rigorous Friers that can be found, the least suspition of heresie, affi­nity or any commerce with Heretikes (as they call vs) yea the bare reprouing the liues of their owne Clergy, is e­nough to bring men within the compasse of it; which if once it seize on them, and they in the least manner be ta­ken tardy, they had better suffer the most cruell death in any reasonable time, then to endure so many deaths before they can be suffered to dye: for death shall be accounted a fauour. By this, as also by their other cruelties and but­cheries on the bodies of their enemies, where and when [Page 140] it is in their power, they bind their owne most strongly, though slauishly to them. Euen thus hath the beast of Rome ingaged all sorts of men, Reuel. [...]3.16. by making them receiue a marke from it. And euen thus also got the Deuill among the Heathen to be worshipped and adored as God, partly by more faire, louing and plausible meanes, partly also by feare, and by doing hurt, as is proued.

What other politique fetches are vsed by them to ad­uance the seat of Antichrist, were infinite to recite, nay they passe the ordinary reach of men. Satan the contriuer and author of them, best, vnder God, knowes the depth and number of them. Of him they haue learned by all manner of wickednesse to aduance themselues, and, as we see in the former instances, neuer to inquire, what is ho­nest, what is holy, what agreeing to charity and religion, what is honorable or dishonorable to God; but to consi­der what may any wayes make for the furthering of their owne designes, and to put that presently in practise. Swe­ring, forswearing, lying, dissembling, equiuocating, for­ging, and such like, are the Pillars of Popery. It is a firme maxime with them, Qui nescit dis­si [...]late nescit regnare Ad annu [...]; 1572. He that knowes not how to dissemble, is no fit man to be a King; This was the saying of one Lewes King of France, commended by Thuanus, where he writes of Charles 9. by whose authority, saith he, the massacring of Protestants was performed, contrary to that which he had in his Letters signified to other Princes. So, that the hands of all that are with aspiring Absolom may be strong, Ahi­thophels wicked counsell shall be followed, and Absolom will goe in to his fathers concubines in the sight of all Is­rael: so, rather then Rome shall be left empty of Cardinals, (I had almost said, Carnals) which may strengthen the hand of the Pope; the Curtezans, which in an honest zeale were banished out of Rome, shall be restored, and the publike Stewes againe permitted.

CHAP. XII. Popish imitation of Satan in Miracles and Ʋisions, for the fur­thering and effecting the forenamed three ends.

THus now at the length wee haue found the Court re­moued, and the god of the Heathen to beare rule, The former three ends furthered by Mi­racles and Ap­paritions. though more couertly, in the person of the late Popes, each of whom we may finde sitting in the Temple of God, shewing himselfe that he is God. Wee haue discouered him, by his pride against God, by his seducing the soules, and kil­ling the bodies of men, euen of the Saints; and wee haue traced him in part by his footsteps. Yet see, how to effect the former three ends, and to win authoritie and credit to his person, to his practises, to his doctrine, the Pope and popish Church hath also made vse of, or rather abused, such diuine Miracles and Reuelations as were in vse in the primitiue times of the Church, abused, I say, by an apish imitation, euen of Satan, Sup. Chap 2 sine Chap. 3. & 4. whom we haue shewed to haue especially preuailed with the Heathen, by his imitation of God in his workes of power and prescience.

Not to speake any thing in speciall of the heresies of the Mirabiliarij, and Enthousiastae; wee say, See Danaeus on August. de [...]aeres. cap 94. that the popish Church would aduance it selfe, and also hath, by Miracles and Apparitions, which yet all of them, are (not true, as done by the power of God, for the confirmation of the truth of God, but) false, Vel à fals [...], ve [...] ad falsiam. as being either from a false wor­ker, or to a false end. We say not that all popish miracles are fained by themselues, but that, as many of them are fained to delude others, so, many also haue the deuill, who is false and a lier, for the chiefe author of them; by which, the supposed miracle-workers his instruments, doe not only delude others, but are deluded themselues. And so we say of Apparitions. For thus it is foretold of Antichrist, that his comming is after the working of Satan, 2 Thes. 2.9.10.11. with all power and signes, and lying wonders, and with all deceiueablenesse of vnrighteousnesse in them that perish, because they receiued not [Page 142] the loue of the truth, that they might be saued: and for this cause God shall send them strong delusion, that they should be­leeue a lie. So that whereas Papists require of vs such things now, and challenge vs to be no true Church be­cause we worke no miracles, but from miracles would ap­proue themselues for the only true Church of God vpon earth; we, contenting our selues with that establishment of our doctrine which we haue from the Miracles and Re­uelation of Christ and his Apostles, whose doctrine wee hold and professe, doe rest herein secure, assuring our selues wee are thus farre no part of the Church of Antichrist, whose propertie it must be, in the latter dayes, to worke miracles; wishing them of the Church of Rome, seriously to consider, whether they or we, or yet any other Church in the world, be liker to be the Church of Antichrist, see­ing they bragge and stand so much on Miracles and Visi­ons, as to iustifie their Church thereby, especially conside­ring that the consciences of many among them are conuin­ced of the falsehood and forgerie of many of their Mira­cles, and that some of themselues allow the faining of tales, fables, and Legends, and Miracles of Saints, for the prouo­king of the common people to deuotion towards their Saints, which therefore they call their pias fraudes, godly and holy deceits.

We heare and read of many strange Miracles and Visi­ons in Popery, on which it is, for many (if not most) chiefe points founded, and by which it stands Wee had once here in England, a holy maid of Kent, Elizabeth Barton, a Nunne, which by the deuice of certaine Monks and Friers could seeme only to be fed by Angels, strangely to alter her countenance and other parts of her body, and so lying in a traunce, to speake many things in commendation of Po­perie, and particularly in disallowance of King Henries di­uorce from the Lady Catharine. But the knauerie being found, it cost them all their liues. A like holy Nunne wee reade of, Mary de la Ʋisitation in Spaine, about the yeere 1588, Prioresse of a Monasterie in Lisbon, of whose Miracles, Wounds, Visions, a Dominican Frier wrote in French, de­dicating [Page 143] his booke to the Queene of France. This Mary, saith he, our Lord Iesus tooke to wife, often appearing to her, granting her many particular graces and fauours, con­uersing and speaking as familiarly with her, as euer God did with Moses, he oftentimes being accompanied with He and She Saints. The Instructions drawne by that Frier from her Miracles and Visions, were, That it is needfull to honour Images, That Saints in Paradise are Intercessours for vs, That it is needfull to acknowledge the truth of the Sacrament of the Altar. The like fountaines of Miracles are opened in the houses of our Lady of Lauretto (of which there is a speciall booke written, and translated into En­glish) of Hales, of which Lipsius makes relation.

But we may obserue that all of them tend, either to se­duce from truth to falsehood, or to giue allowance to trea­cherie and murther, or lastly to exalt the Pope.

For the first, it might easily be shewed how that the end 1 of all popish miracles and visions is to confirme, if not to teach & establish such popish doctrines as haue no ground in the holy Scriptures. Purgatory, a maine prop of Popery, for which our aduersaries themselues confesse they haue no expresse Scripture, hath no better ground then visions and apparitions of the dead. So is the Masse confirmed by many Miracles which the consecrated Host hath done. So Garnet a traitor, is now made a canonized Saint, by an artificiall face vpon a straw taken vp (being first cast downe) at the place of his execution. Thus their aduan­cing of Images, their making the blessed Virgin to haue beene wholly without sinne, and so the Feast of her Imma­culate Conception, the making of her also more mercifull then Christ, & many the like points of Popery, receiue strength from visions and dreames of their owne, the which might with ease very plentifully be shewed, but that I take, none of themselues can or will deny it. I will content my selfe (hauing already exceeded the bounds which at the first I set to my selfe) to instance in their doctrine of Inuocation of Saints, which hauing no expresse testimony of Scripture, by their owne confession, hath no better ground then ap­paritions [Page 144] of Satan in and vnder the likenesse and names of deceased Saints, a thing wherein they may be very easily deluded. For if Satan can take vpon him the person of an Angell of light, if hee also among the Heathen could take vpon him the names of Iupiter, Iuno, and the like, who we [...]en, and get himselfe worshipped vnder their names, how may he not also by Gods iust permission vsurpe the names of deceased men or women, whether indeed Saints or no, and shew himselfe vnder the names of Ʋalentinus, or Anasta [...]ius, or Barbara, &c. And doth he not so, espe­cially when hee meetes with the credulous? Euseb. [...]. Eusebius tels vs that one Potamiaena, some three dayes after her martyr­dome, by night stood by Basilides her tormenter, put a crowne vpon his head, and told him she made request to God for him. Bonfin [...]. So Bonfinius tels vs that one Conrade a Germane was enioyned this penance by Hildebrand the Pope, that carrying with him a catalogue of his sinnes sea­led vp in letters, he should seeke remission of them by go­ing a Pilgrimage to all holy places of the world; and that praying at the graue of Emmericke sonne to Stephen King of Hungary, his letters were open and his sinnes quite blot­ted out of the paper. Hereupon, to this Chappell con­course was made from the remotest countries. Now here to this purpose one fetch of the Papists is remarkable.

To confirme the doctrine and practise of Inuocation, they take the aduantage of soueraigne baths and waters, and where they espie any fountaine good against the stone, or other diseases, presently there is the Statue of Image of some Saint or other sent and erected by it, by whose ver­tue the cure and miracle must seeme to be done; or some Chappell is erected to this or that Saint, vnto whom pray­ers before, and thankes after washing, must be offered.

2 For the next points, I will giue but one instance for each of them. When in the yeare 1588. Philip the 2. King of Spaine intended the conquest and subuersion of England, the forenamed Prioresse gaue incouragement to the enter­prise, blessed his Standard Royall, and deliuering it to the chiefe Generall the Duke of Medina Sedonia, openly pro­nounced [Page 145] and promised good successe and victory to him. This Standard was after carryed in solemne Procession. For all this the euent proued her a false Prophetesse.

3 See one tricke of legerdemaine in this kind, vsed by an ambitious spirit aspiring to the Popedome. When Ce­lestine the 5. poped it, and had made himselfe odious and hated for his humility in riding on an Asse by our Sauiours example, especially for beginning reformation of manners in the Clergy at Rome; see a pretty politique deceit pra­ctised by Benedict a Cardinall, by which hee attained the Popedome vnder the name of Boniface the eight. He sub­orned diuers, who priuily in the night by a reed or trunke conueyed to the eare of Celestine, admonished him, say­ing, Celestine, Celestine, renounce the Papacy, giue it ouer if thou meanest to be saued, the burthen is beyond thy strength. Hereupon the simple deluded man, taking it for the voice of God which many nights thus spake vnto him, by no in­treaty, could be perswaded to retaine the Popedome. Thus an Angell of Satan transforming himselfe into an Angell of light and of God, seated himselfe in the Papacy: who as he entred like a Foxe, so hee ruled like a Lyon, and at the length died like a Dog.

CHAP. XIII. The Conclusion of the former Discourse and Ʋse concerning Sa­tans Sleights.

ALL our former discourse giues vs easily to iudge of Popery, and shewes vs also, Conclusion. contrary to Popish do­ctrine, the necessity of Saint Iohns admonition, 1 Iohn 4.1. not to beleeue euery spirit, but to trie the spirits whether they are of God, be­cause many false prophets are gone out into the world. This was the iust commendation which our Sauiour gaue to the Chuch of Ephesus, Reuel. 2.2. that she had tried them which say they are Apostles and are not, and had found them liars. Necessity of trying the Spi­rits. And doe not we now see cause why we should doe so likewise? surely, if wee bee so wise as not to receiue into our bodies an vn­knowne [Page 146] dainty before wee haue approued it by smell or taste; why should wee be so foolish, as hand ouer head to entertaine into our soules any strange or yet questioned doctrine, which without triall may proue the bane of our soules? especially considering we haue an aduersary that laboures to put poyson into our drinke, and offers delight­some baits, but sliely couers a deceitfull and pernicious hooke. We are also wise enough to trie suspected coyne by the touchstone and ballance before wee receiue it for good or currant, and waight. The like wisedome should appeare in our triall of doctrine; 1 Thess. 5.21. to trie all things, but to keepe that which is good; and like good mony-changers to reiect all adulterate coyne if it haue not Caesars image on it, if it be not circled about with Caesars posie. But if once we spy the face of Christ shining in it, then to purse it vp in the close receptacles of our heart. The Scriptures the onely rule of triall. Isa 8.20. Act. 17.11. Now Gods word written is our onely Touchstone, the one true ballance, the onely true Light, so that If any speake not according to this word, it is be­cause there is no light in them. By this those noble Beraeans tried what they heard, receiuing the word with all readinesse of mind, and searching the Scriptures daily whether those things were so. Mat. 4. By Scripture our Sauiour repelled all Satans sug­gestions: and this is a sound way of triall, seeing this is that onely truth which is from Heauen, all other doctrines being either of men or of the deuill. 1 Tim. 3.16. The Spirit by which the Scriptures were inspired, is but one, and therfore called the Spirit of Truth, Iohn 16.13. whereas for spirits of errour, there are many And because the truth of Christ is but one and al­waies like it selfe, [...] Tim. 4.1. we make this a firme kind of reasoning against all Seducers, This doctrine is not according to Christ, not according to his doctrine, but such as drawes vs from him, therefore wee will none of it. Thus the A­postle himselfe teacheth vs to reason, Coloss. 2.8. Wee therefore reiect all triall of doctrine by Miracles and Ʋisi­ons now in these dayes: and we will now iudge of Miracles by doctrine, Luk. 16.29.30.31. not of doctrine by Miracles. We must heare Moses and the Prophets, and not hearken after any that shall rise from the dead. We are taught to iudge of Signes and [Page 147] Miracles, Dreames and Visions by their end, which if it be to withdraw vs to false deities or doctrines, we reiect and renounce, for so we are warned, Deut. 13. Ʋers. 1.2.3. And we are assured, that howsoeuer thus Seducers preuaile with others, yet with Gods children so long as they hold them to Gods onely word, they shall not preuaile, though perhaps they thinke, with the false prophets of old, Ierem. 23.27. To cause Gods people to forget his name by their Dreames which they tell euery man to his neighbour. Therefore, as by this note of triall, we reiect the Miracles of the Heathen, because they tended either to establish false gods, (for thus, some were made gods for their driuing away of Grassehoppers, for kil­ling of Frogs, Crickets and Flies, whence it came that the Canaanites called their Beelzebub by the name of Scar [...]ly, and the Greekes their Iupiter [...]) or to iustifie the wic­ked in their wickednesse, (thus the iustly suspected [...]s [...]all Virgin carried water in a Sieue, and another with her only Girdle hailed that Ship, which formerly the strength of men and oxen could not moue:) So, by this word of God we reiect all Popish Miracles, as being brought to confirm such points of doctrine, as the Scriptures allow not of, and as we formerly instanced in; yea, all such doctrine how­soeuer confirmed by Popish Miracles, as tends to exalt the Pope against God, or yet into the seat of God. I read in Maximus Tyrius of one Psapho in Lybia, who desirous to be worshipped as God, taught a sort of prating Birds to sing, Magnus deus Psapho, Psapho is a great god: and so let them flye into the woods, where other birds learned the same lesson, by which fraud the country people began to worship him. Iust so, the Pope of Rome desirous to with­draw the people of this Land from their allegiance due to his Maiesty their lawfull Soueraigne, and to get himselfe acknowledged as their head and God, maintaines a sort of discontented fugitiues in his Seminaries as in so many ca­ges, where he easily teacheth them what tune he pleaseth. These being sent home againe teach other birds which are [...]. of the same feather, the same ditty. But we being taught the former lesson and note, will not admit of any such [Page 148] strange god or doctrine; Galat. 1.8.9. but, with the Apostle Saint Paul, If any man, though an Angell from heauen should preach any other Gospel vnto vs then that we haue receiued, we hold him accursed.

Meanes to come to the knowledge of the truth. Prouer. 2. vers. 3.4.5.To conclude: If any be desirous in the midst of such va­rietie of doctrine, to know what doctrine is true, let him vse but diligence, and let him not despaire. For if thou cry­est after knowledge and liftest vp thy voice for vnderstanding, if thou seekest her as siluer, and searchest for her as for hid trea­sures; then shalt thou vnderstand the feare of the Lord, and 1 find the knowledge of God. The meanes then are; first, a diligent searching and digging in the mines of the Scrip­tures. But this must be done with humilitie and prayer, without curiosity, and with desire of sauing knowledge, and with purpose of reformation of life according to that 2 word. 2. Prayer, by which we obtaine the Holy Ghost, as is promised, Luk. 11.13. Iohn 16.13. Reuel. 3.18. 1 Iohn. 2, 27. which is the Spirit of truth, and will lead vs into all truth. This is that eye-salue by which our blind eies receiue sight. Which annointing if once we receiue, then need we not that any man teach vs, for it teacheth vs all things. If then, Psalm. 143.10. with Dauid, we can pray, Let thy good Spirit lead me vnto the Land of righteousnesse, wee shall heare the still voice of Gods Spirit behind vs, Isa. 30.21. saying, as is promised, This is the way, walke ye in it: which way (by the way) is not Popery, 22. which reserues and worships Reliques, for it fol­loweth, ye shall defile also the couering of thy grauen images of 3 siluer, and the ornament of thy molten images of gold. Lastly, to name no other, Obedience to Gods will, and a care to liue according to the measure of knowledge receiued, hath a promise to be guided by true knowledge: for, as sayth our Sauiour, Iohn 7.17. If any man will doe his (that is, the Fathers) will, he shall know of the doctrine, whether it be of God, or whether I speake of my selfe. And thus saith Dauid, I vnderstand more then the ancients, because I keepe thy precepts. Knowledge is a talent, and where any talent is rightly vsed and imploied, it hath a promise, Mat. 25.29. to him that hath it shall be giuen. Looke then how good huswiues deale with their seruants, they giue their maids their pensa, towe on their rockes, and set [Page 149] them other taskes, which when they be performed, more is giuen vnto them; so God reueales himselfe to vs by de­grees, and where he sees any to indeauour himselfe accor­ding to his knowledge, vsing it well, God will not let him want a greater measure of further knowledge, whereby himselfe is so much honoured.

And thus much of these idoll gods in my text, who were Deuils, and of the meanes how Satan became the god of the Heathen, and of the Application thereof.

CHAP. I.

HAuing dispatched our former Consideration of these idoll gods, who were Deuils; wee now come to take view of the Seruice and Sacrifice done vn­to them: Israels sacrifi­cing of their children vnto Deuils. which being also a sinne of an high nature, we will consider together with the zeale of their seruice, the height of their Sinne; that so their zeale through sinne prouing fruitlesse, may as deterre vs from the like, so yet at once both condemne our coldnesse and expell it, by prouoking to a zealous offering of accep­table sacrifice. You haue heard the summe of what you must heare.

[Page 2] Which was a most grieuous sinne in diuers regards.Their sinne from diuers circumstances becomes excee­ding great. It is first a sinne aboue many sinnes, added a­boue the rest, here brought in with a yea; elsewhere thus ag­grauated 1 against Ierusalem, Is this thy whoredome a small mat­ter? Ezek 16 20. small though it seemed to them, and nothing, yet this nothing being added to their other sinnes vnrepented of, (and let Sinners note it) makes the summe of their sinne proportionably to rise to the adding of Cyphers in Arith­meticke.

2 Secondly, it was a sinne, as high, so spreading: being at height, it fals like a mist, spreads and pollutes the whole Land with bloods in the plurall, 2 Kings 21.16. verse 38. and Ierusalem is 3 filled with innocent blood from one end to another. A sinne third­ly not simply sinned, Isa. 57.5. but sinfully: for being inflamed with idols, saith Esay, they slow the children in the valleyes. Thus 4 fourthly, was Gods temple, that holy Land (which Abra­ham had sanctified by the blood of Isaac, who herein was a type of Christ in that Land to bee offered in sacrifice) turned to a butchery and shop of cruelty, and the God of Israel made to delight in the effusion of innocent blood.

Foure moe cir­cumstances in the text, aggra­uating their sinne. 1. W [...] off [...]ed their children.Yet see their sinne through foure moe circumstances in the text, and it will appeare in it owne colours and great­nesse. 1. Who. 2. Whom. 3. What. 4. To whom.

1. Who? They, though not all, yet not a few: the inde­finite seemes to incline to the vniuersall.

But who? First, not the reiected Heathen who knew not God, 1. The Ie [...]. and whom this best beseemed, but they, the ac­cepted Israelites Gods owne people and peculiar. Nor Is­rael onely, but Iudah also, though God had said, Though thou Israel play the Harlot, Hos. 4.15. Ezek. [...].47.51. And [...].5.6. yet let not Iudah sinne. And yet hath Ierusalem iustified her sisters Sodome and Samaria. And, This is Ierusalem, saith the Lord in Ezekiel, which hath chan­ged my iudgements into wickednesse more then the Nations: and The iniquity of the daughter of my people, I [...]m. 4.6. saith Ieremy lamen­ting is become greater then the sinne of Sodome: and, her Na­ [...]arites once purer then the snow, And 8. and whiter then the milke, now their visage is blacker then a cole. Blacker, both in re­gard of sinne and of answerable suffering. Happy then [Page 3] were these Iewes, yet not so happy as to hold their happi­nesse. Aliâ felicitate ad tuendam felicitatem est opus. Senec. c. 17. de br [...]uii. vitae. Outward priui­leges exempt nothom error

And what prerogatiue then, saue that of sauing grace, can yeeld security from falling foully, whether in matters of doctrine or manners of life? nay this example tels vs, That the greater the dignity, the greater is the danger both of sinne and punishment, because the greater is the duty. Here, Corruptio optimi pessima, that is, The corruption of the best things is alwaies the worst, is no truer in nature then in grace. The sweetest wine, Optima cito viti­dutur, & in pes­sima abeunt. Laurent. Anat. l. 8. qu. 8. by corruption turnes to sowrest vinegar, and the most generous degenerates furthest. Mans body of all other most exquisitely tempered, proues therefore most distempered and annoyed with diseases while it liues, and when it is dead, most noysome and an­noying. Good wits often proue if not exceeding good, then, as Iulians, extremely wicked. So, Pliny complaines that man onely is giuen to superstition, and it to him; yet let him not maruaile, for man onely is religious. The grea­ter measure of spirituall light reprobates haue, the greater is their danger of sinning that sinne which is to death. And Lucifer got the greatest fall, because hee fell from such an height: the nearest heauen and happinesse then, now the furthest off.

Then, bragge not Rome of exemption from errour; nor trust we Protestants in the outward priuiledges of the Gospel, nor rest we, fathers and brethren, (of the Clergy) secure in our knowledge and gifts aboue others. As are our gifts, so are our sinnes, if our gifts bee either not vsed or abused. And as are our sinnes, so shall be our sufferings. To each degree of created excellency, All dignitie drawes with it answerable danger. there answers in pro­portion its degree of misery. Things that haue being are subiect to not-being, and because aduanced from Nihil ne­gatiuum, nothing a negatiue, they are therefore in danger of returning to Nihil priuatinum, nothing a priuatiue, to be depriued of that being they had. Things liuing onely die, (a stone dies not) if the life of nature, then the death of nature onely, as in beasts: if also the life of grace, as Adam and we in him, then also the death of grace, as now [Page 4] we feele. If life haue sense, then death is also felt and sen­sible; Nec s [...]re licet [...]antu [...] mihi mo­ [...] de [...]e; Sed [...] Deum, &c I [...]chus a­pud O [...]id. Me­ [...]. lib. 1. plants die, but feele no paine. The quicker sense, as in our Sauiour, the sorer paine. Our soules immortality addes to our misery, for our death dies not.

Christians shall dye, not a longer, yet a sorer death then Infidels: Tyre and Sydons condition at the day of iudge­ment shall be more tolerable then ours, not repenting. And for thee, Mat [...]. [...] 2 [...] [...]. ô Capernaum, which art exalted vnto heauen, be­cause heauen had its motion, and the God of heauen more familiarly conuersed with thee, thou shalt be brought downe to hell. In a word, God will be no loser by vs. He will be sanctified either of all or on all that come neare vnto him. The more we receiue, and the greater prerogatiues whe­ther Christian or Ciuill (let Nobles also note it) the grea­ter proues our vnthankfulnesse and sinne, as in these Iewes; and sinne hath alwayes her reward proportionable.

[...] offe­red their owne children. Se [...]e [...]. ep.Now secondly, who? They, Parents. Vse Parents thus to be vnnaturall? doe not euen wild beasts of the Forrest, as Seneca obserues, so loue their yong ones, that for their safe­ty they often runne themselues to death vpon the hunters Iauelin? 1 King 3.25.26. This loue of Parents did wise Salomon take for a ground and rule to discouer the true mother by it. And it hath strangely shewed it selfe euen to immeriting Chil­dren. Absoloms vnnaturall rebellion could not quench the flames of Dauids loue, but that he both charged vpon his Captaines gentle vsage of him while he liued, 2 Sam. 18.31, 32, 33. and when he died, surcharged himselfe with too much passion. Bodines obseruation affords vs three instances out of France. [...]lia de Rep. l. 1. cap. 4. The first of a father, who reaching forth a blow to a gracelesse Sonne, The vnnatural­nesse of their sinne. had his Sonnes sword pre­sently sheathed in his bowels; yet what little breath was left, was spent and breathed out in crying to his sonne to flye and saue himselfe from the hand of Iustice. The second also of a Father, who for griefe hanged himselfe, for killing that Sonne whom hee intended onely to correct. The third of a Mother, whom, none of so many strange contu­melies as she endured from an vngracious Sonne, could euer moue publikely to make complaint. And when the [Page 5] Magistrates themselues taking notice of his villanies, gaue sentence of death against him, she grieuously complained of their cruelty. Isa. 49.15. And can a mother then forget her child and haue no compassion of the Sonne of her wombe? yes, saith Ieremy, The Daughter of my people is become cruell, Lament 4.3. and 10. like the Ostriches in the wildernesse — for the hands of the pitifull wo­men haue sodden their owne children. But then hunger com­pelled them. Deut. 13.6, 7, 8. and ch 21.18.19, 20, 21. Some Fathers haue stoned their rebellious or seducing Sonnes to death. But then their obedience to the lawes of God did thus punish their childrens diso­bedience thereunto. 2 Machab. 7.2 [...]. The Mother in the Machabees hart­ned on her Sonnes to death; but it was lest Gods law should be transgressed. Lastly, Solimanni in prolem immani­tatem, vide apud Lips. lib. 3. anti­quarum lection [...] epist. 22. L. Torquatus hauing first suffered his Sonne to ride in triumph for killing an enemy, yet after slew him for doing it against the law of Armes. But here was a trespasse.

Yet looke to these Iewes, and you find no such cause, which makes their sinne the more vnnaturall. It was a Fathers voice, [...]; what thou my Sonne? wilt thou rise in armes against me? but if loue descend rather then ascend, iustlier might the child inuert it, [...]; what, wilt thou my father be my deathsman?

For, whom thus slew they? their sonnes and daughters. 2. Whom offered they? Their owne children. 1. Not seruants or captiues. Whom? first, little ones not able to resist. Secondly, Sons, not seruants, not captiues, such as the Romanes bought and gaue for Gladiatours or Sword players, they were no such hostiae or victimae, quasi ab hoste victo, sacrifices of their enemies; nor yet the children of the poorer sort, such as the Carthagineans often bought for sacrifice hauing none of their owne: but their owne and often also their onely children. And yet thirdly, not simply their owne, but such, Yet not simply their owne, but Gods. Ezek. 16.20. De Rep. l. 1. c. 4.2. Not malefa­ctors. Strabo lib. 10. as, saith the Lord to Ierusalem, thou hast borne vnto me, and these hast thou sacrificed. They indeed vnder God gaue them life, but to take it from them (which is Bodines error) is not in their power, till it be forfaited to God who gaue it. Yet fourthly, whom? not malefactors, such as the Leu­cades made choice of, or as were commonly among the Romanes their [...]. Bestiarij and Bustuarij, or as Lipsius, malo [Page 6] ingenio serui, ill disposed seruants, but harmelesse innocents. verse 38. Ezek. 18.1.2. See Morn. de verit. Christian. Relig. cap. 12. Innocents, in regard of the Fathers who had eaten the sowre grapes, yet Nocents in regard of God, who thus iustly suffered the childrens teeth to bee set on edge. As this both iustifies and cleares Gods prouidence, so doth the former aggrauate these Parents wickednesse. And so doth that they did vnto them.

3 What did they to them? They burnt them; What? not consecrate them simply to the seruice of Sa­tan, but sacrifice them to his honour; not as some thinke, making them passe onely through the fire without hurt, receiuing them againe as new men from the dead, and in their roomes burning beasts, Iun. in Ezek. 23.37. (as once the Romanes for their depontanisenes, in stead of old men indeed, threw men of rushes into the riuer Tyber, which yet held the name of (their) Sexagenarij) but also truly burnt them, whole, & that most cruelly & vnnaturally. Cruelly, First cruelly: for Phalaris-like they cast them to their idoll Moloch, which was, though not a bull, Lyra in Deut. 12. fine. yet a calfe as large, of mettall, vast and hollow, as Lyra tels vs, with 7. seueral roomes for so many seueral offerings, whether lambs, sheepe, calues, or children. Euen such was Saturnes image of brasse at Carthage, Diodor. lib. 20. Biblioth. The like Ima­ges elsewhere also. Ludou. Viues ad August. de ciuit. Dei l. 7. c. 19. And vnnatu­rally. Topheth. whose hands made hollow, wide & winding, receiued the child or viuicombu­rium, through which it tumbled down into a fiery fornace. Oh cruelty! And yet must fathers, yea also mothers, with their own hands vnnaturally also practise it. Nor must they bewray any griefe or compassion, which yet lest their chil­drens skriking should stirre vp in them, by awaking their naturall [...] or affection, the noise of drums must bee much louder. Whence Topheth, that place of torment, hath its name of Toph, tympanum, in Hebrew signifying a drum. So suttle is the Diuell to damme vp this little light of nature, and to stop the eares of naturall affection, wher­by his deuillishnesse might haue beene discouered. For these were the gods who thus were honoured, God and mans maine enemies, 4. To whom? to the deuill▪ Deuils; whom therefore with this strictest seruice, thus to honor with forsaking God, is to be superlatiuely idolatrous and in extremity. Of which suprà sect. 2. chap. 1. But this last circumstance hath long since beene dispatched.

CHAP. II.

THis now being both the height of their sinne, Quest. 1 How came they to this height of sinne? and zeale of their deuotion: first, how came they to this height? and then, how was their zeale accepted?

To the first I answere: The Iewes are drawne on by the Heathen, whom saith this Psalme, they spared, 1 Verses 34, 35, 36. The Iewes learnt it of the Heathen. Deut. 12.30, 31. and 7.3.4. Exod. 34.16. The danger of euill company. Dum spectant laesos oculi laedun­tur & ipsi Quid. Ezek. 19.3-6. with whom they were mingled, whose workes they learned, whose Idols they ser­ued, yea euen with this seruice, contrary to Gods both ca­ueat and command. So, tolerate once Idolaters, (and if you will, Papists) and next looke to haue them our Ma­sters. Iustly become the wicked sworne schollers to men, when once they reiect the teaching of God. Idolatry is a Witch, and hath sore eyes bewitching and infectious. If Iehoahaz & Iehoiakim be nourished and goe vp and downe among the Lyons, (for they I take are meant in that 19. of Ezekiel,) that is, consult and walke in counsell with the kings of Babylon and Aegypt, they shall also become young Lyons, and learne to catch the prey, and deuoure men. Thus shall our familiarity with the wicked eyther finde or make vs like vnto them.

Yet might these Iewes perhaps haue heard their fathers tell them how God was well pleased with Abrahams will-offering, and would be appeased with the bloud of a man. But wee seeke a generall Master both for Iew and Gentile, Satan the tea­cher of it both to Iew and Gentile. Yet by degrees. which was Satan with his suttleties, whose will wee doubt not of, his wit we obserue to haue wrought by degrees. For at the first to haue perswaded to such bloudy sacrifices, had beene to haue disswaded from them: but religions respect and pretence set all on foot. Hee first windes himselfe into credit by his oracles, giuing answers to delight the curious, Of which aboue sect. 2. chap. 4. by his miracles working wonders to bewitch the credu­lous. With this credit by littles he lead them to what him­selfe listed. For now who doubts of his deity, who dares dis­obey it? His pretence was also fayre: And by religi­ous pretexts. what more iust or agreeing with nature, then that God should be honou­red with seruice and sacrifice outward as well as inward? [Page 8] Here is an aduantage gotten from mans naturall but rude knowledge; now see how it is followed. Man naturally hath also some conscience of sinne, and some shame for it, and therefore sees his misery in regard of sinne & of death deserued by it. This guilt lets him see the necessity, but not the meanes of expiation: yet hee sees it possible, and the meanes thus farre that it must be made by bloud. Hee is loath to spend his owne, and therefore easily drawne on to shed the bloud of beasts. Imputation of the fault to the sacrifice, and of the sacrifice and its death to the faulty, is in part acknowledged necessary. Yet hence is built an after-consideration, in shew more wise, in issue more wic­ked. Shall man sinne, and is it equitie any else should die? Hence sacrifices of men became so frequent. But they were for the most part malefactors, and their death was before deserued. Let then the innocent giue the ransome for the nocent. And who more innocent then children? and if children, why not your owne and onely ones? Our dearest, proper, and most precious things please God the best, and purchase greatest fauour: let him haue them therefore.

And thus haue pretexts of piety excluded pitty, and strong delusion abated the force of naturall affection. In which respect one saith, [...]od [...] de Rep [...].5 Tanta vis est opinionis daprauatae, vt legis habeat authoritatem, ac naturâ potentiùs dominetur: False perswasion by Gods iust iudgement often puts out the eye of grace, reason, yea, nature it selfe.

Yet might this practise once a foot, be furthered partly by that good successe which might seeme to follow it, as in the King of Moah: 1 King. [...].27. Pet. Ma [...]tyr in loc. partly, vpon a lewd and harlot-like af­fection in the parents, who might make vse of so holy a pretence and practise as this was thought, vnnaturally to ease and rid themselues of their Children. And thus hath Religion brought forth Superstition, and the mother is de­uoured vp by the daughter.

A like instance in the Gladia­torie Comba­tants among the Romanes.Euen thus, (that by way of digression, I may parallel this practise and example with a like,) had those streames of bloud of the Gladiatory-Combatants or Sword-players among the Romanes, their spring-head and beginning. [Page 9] They deriued their course from like religious pretext, Ex Lips. lib. 1. & 2. Sa [...]urnal. see­ming perhaps to runne another way, yet at the length fal­ling into the same Sea and Ocean of blood. Which custome had also a reli­gious pretext, The first oc­casion was taken from funerals. They religiously beleeued the soules of the deceased were pleased with mans blood and made propitious. Hence in their funerals were cap­tiues bought and sacrificed. But a while after, Delight and Pleasure altered the manner, and to make others sport, they must fight themselues to death. This first was done pri­uately in their Parlours where they feasted, but after, And grew on by deg [...]ee. in the open markets of Rome, and in their publike feasts, but as yet vpon occasion onely of funerals; first of great per­sonages, then of the meaner sort, lastly of women. But the peoples eyes must be oftner fed with these their deliciae & cibus oculorum, as they were called, the delight and food of their eies. Which was accordingly done by popular and ambitious Magistrates and all others, Qui gratiam à populo exambire vellent aut honorem, who would curry fa­uour with the people, and stood for some place of honour. From Rome the custome spread it selfe into the prouinces, yea euen to Iewrie, where, saith Iosephus, Agrippa, Ioseph. l. 19. at one onely solemnity furnished forth 700. couples of Comba­tants. At the first, slaues onely and captiues were giuen; after, the better sort and freeborne gaue themselues, Neque ob [...] generis humines, sed clari illu­st [...]sque: & [...] lant [...] a omnis grat [...]ta (que) opera pugnantium fait. Liu. lib. 18. Ter [...]ll. partly for a price, partly for praise. Of whom Tertullian, Quot otiosos affectatio armorum ad gladium locat? certe ad feras ip­sas adfectatione armorum descendunt, & de morsibus & cica­tricibus formosiores sibi videntur. How many idle fellowes doth the affectation of armes cause take the sword in hand to fight their prizes? surely through affectation of valour men incounter and enter the Lists euen with sauage beasts, and account them­selues beautified by the prints of teeth, and scarres which they shew in their faces. Yea their Nobles often, Knights and Senatours came in play, and for nouelty also came Pig­mees, Dwarfes, and also women with swords vpon the Stage. This Play cost Europe, in some one Moneth no lesse then twenty, if not thirty thousand men, or else, mine author Ment. [...] v [...]ꝰ [...] [...]en­sis Europae sicu [...] vicenis [...]a [...]um millibus a [...] [...]ri­ce [...]ts [...] S. ta [...] ­nal [...] Lipsius will be content to take the lye. O Satani­call [Page 10] bewitchings! and how to be watched against by such as loue their soules!

Quest. 2 How was their [...]eale accepted?But to returne to our former example, was God here­with so well pleased as the Iewes imagined? The gods in my text, no doubt were pleased very well, they required this seruice, and to them it was meat and drinke, for they feed on blood. Pleased I say, yet neuer appeased. For this hungry Deuill neuer hath enough His malice to vs now is great and greater then euer. And may not this make vs listen to Saint Gregory his lesson, Greg. [...] which is, Iniustum est ser­uire diabolo qui nullo placatur obsequio. We haue no reason to doe the Deuill seruice when nothing we doe can make him propitious. He then that thus seekes heauen shall come as short of it, as did those Carpocratian heretikes, of whom Saint Austen, August. de haeres. cap 7. who professedly taught the practise of all fil­thinesse, that so by pleasing wicked Fiends in whose pow­er they were, they might be suffered to passe quietly with­out disturbance through their aery regions to the celestiall. But for the true God, God was much displeased ther­with. Deut. 12.31. Ier. 29.5. this kind of seruice could neither please him nor appease him: he condemnes it here and else­where, and his wrath was kindled against them for it, verse 40. Yet might they say they intended nothing but well by it, and if they erred, it was an error of loue, not loue of error, seeing for his sake they spared not their dearest children. Truth; if Intentions without or against Gods word would excuse But wil-worship with disobedience is no plea at Gods bar. Abrahams ex­ample doth not iustifie it. Yet Abrahams zeale was commended: true, because it was cōmanded. But Agamemnons was con­demned, because by the law, Thou shalt not kill, it was forbid­den. And was not Abrahams? Yet is not the others zeale hereby warranted. God who is aboue his Law tried Abra­ham by a special command, dispensing with the general, vn­to which the other still stood bound, as hauing no speciall. Abraham obeyed while he disobeied (if disobeyed) not so the other. Abraham was not blamed for his butchery, but praised for his pietie, A cult de ciuit. [...]. 2 [...] saith S. Augustine, Quòd voluit filiū ne­quaquàm scelerate sed obedienter occidere; Inasmuch as hee was ready to haue slaine his Son not scelerously, but in obedience. [Page 11] Abrahams readinesse being from diuine instinct, is imita­ble of none who haue not the like. Heroici motus non sunt imitandi: Diuine and extraordinary motions are not to be imi­tated. Wee are bound to the common rule, but these di­uine instincts are farre aboue it. One particular, Heroici motus sunt suprare­ [...]ulam. saith Lo­gicke, is inferred, proued, or warranted by another onely where the cause and reason is alike in both: but here, the facts were not more like then the causes different.

But the truth is, Abrahams obedience pleased God and not his sacrifice; or rather his obedience was his sacrifice. God is not delighted simply in our bloud, no not of Mar­tyrs, but in our obedience whether actiue or passiue. In Abraham wee see it: Nam Deus qui iusserat vt id fieret, Pet. Martyr in locis. ne fieret prohibuit; God who commanded the act, yet forbade the acting of it. Euen so, though without iniury, yea also iustly, hee might require our bloud in ordinary sacrifice, yet did hee require onely of the Iewes for it, the bloud of beasts. Thus, both shewing them and vs our sinnes and death deserued by them, and yet his readinesse to receiue an atonement, yea the atonement of another for vs. Yet could not these outward sacrifices simply, eyther appease his wrath, as holding no proportion with the infinitnesse thereof, or of our guilt; or yet so much as please him with­out some better (and more pleasing) sacrifice. August. de ciuit. Dei lib. 10. ca. Thus euen the Heathen: Non boue ma­ctato coelestia nu­mina gaudent, Sed, quae prae­standa est, & sine teste, Fide. Ouid. ep. 19. Sacrificium enim visibile, saith Saint Austen, invisibilis sacrificij sacramen­tum, hoc est, sacrum signum est: For the outward visible sa­crifice is a sacrament, that is, a holy signe of an inuisible sacrifice. If God then from thence smelled a Gen. 8.20. Act. 20.28. Sauor of rest, it was from the sacrifice of our Sauiour Christ. For as it by the rest was typified, so the rest by it were sanctified and ac­cepted. This hath so sufficiently alone reconciled God to vs, and satisfied his iustice (as being the shedding of the bloud of God) that to offer any other eyther sacrifice or seruice, or yet this againe to that end, were, as to derogate from the sufficiency thereof, so, to make God as implacable as we haue shewed the Deuill to be.

CHAP. III.

An application of the former point.THus haue wee seene Idolatry zealous, though it reape no acceptance, nor yet good fruit of its zeale. Though it lose, yet may wee gaine from it this profitable and vsefull consideration; Idolaters more zealous in their kinde then the children of light. That the children of this world are not onely more wise, but more zealous also in their generation, then the children of light. Whose zeale therefore, if it expell not our cold­nesse, shall condemne both it and vs.

Religion sailes and holds her course betweene two dan­gerous rockes, of Superstition and Impiety. On the one side saith Plutarch, In Camillo. there is [...], Superstiti­ous vanity: on the other, [...], Neg­ligence and contempt of heauenly things. And such, saith he, is mans infirmity, that keeping no bounds, it is hurried some­time to the one, and sometime to the other. Both are euill, but yet the second iustifies the first, as Ierusalem did So­dome: Superstition (at the least in shew and pretence) bor­dering nearer to true piety.

Wee may see (and yet shame to see our selues so farre behinde,) the zealous affections and practises of Heathen, Heretikes, Idolaters, and generally of the wicked. Wee may see in Scripture Samaria doting on her louers, Ezek. 23.5. Isa. 57.5. or set on fire with them: and the Iewes inflamed or inflaming them­selues with Idols: and yet our selues, like Moah (through our ease and long peace) setled on our lees, Ier. 48.11. Zeph. 1.12. and like Ierusa­lem, curded and frozen in our dregs. In my Text wee haue seene children sacrificed by their Parents to the deuill, and yet see professed Christians, vnwillingly (if at all) eyther to chastise their children doing amisse, or to consecrate them to the seruice and honour of God, or their Country; yea, impatiently to take their death when God himselfe cals them away. Anno 1293. Apud Laps. Mo­nit. & Exe. polit. Yet wee reade of one Alphonsus Peresius Gusmanus a Spaniard, who holding the Citie Tariffa for the King his Master, was threatned by the enemies, that vnlesse hee yeelded vp the Towne, his onely sonne whom they had taken, should be miserably mangled in his sight. [Page 13] No, said hee, betray my trust I will not, for an hundred sonnes of mine if you had them: and if you will needs doe it, loe here is a sword; and so casting his owne sword vnto them, his sonne therewith was barbarously murthered, himselfe nothing appalled thereat.

Strange also it is, Idolaters zeale in not sparing themselues. 1 Kings 18.28. what butchery men haue executed on themselues, for the pleasing, pacifying, and honouring of their Idols. You shall see Baals priests (to moue their god to heare them,) vsually to cut themselues with kniues and launcers, till the bloud gush out vpon them: some popish penitentiaries also in great austerity and seuerity to lash and whip themselues: of a like stampe to that sect of peniten­tiary whippers, who, like Pans priests, naked from the nauill vpwards, went to and fro through Saxony and Bo­hemia, yea at the length walked London streets, with whips in their hands, whereby they bloudyed one another on the backe, thus thinking they purged themselues by a baptisme of bloud. And if wee hearken to the Relators, among whom Lipsius is one, our King Henry the second, is reported, Lips. Monit. & Exemp. polit. Anno 1174. of meere conscience to get him to Canterbury, to the se­pulchre of Saint Thomas, whom hee caused to be put to death; whence, after pardon asked with teares, going full penitently to a Couent of Monkes, with much entreaty he obtained of each seuerally to be lashed and whipped with rods.

This was much in a King, but it was (as hee thought,) for a better kingdome: for the obtayning of which wee reade that the Ʋalesian Heretiques vsually gelded them­selues and their disciples; August. de haeres. cap. 37. herein perhaps following Saint Origens example, who, allegorizing almost all other Scrip­ture, Matth. 19.12. yet literally misinterpreted the place in Saint Mathew concerning voluntary Eunuches, to the gelding of him­selfe. The misconstruing of which place mislead also di­uers Christians of primitiue times to the same practise, whom therefore the first Nicene Councell thought good to condemne. Danaeus ad Aug. de haeres. cap. 37.

What blinded zeale caused them to doe, desire of selling [Page 14] themselues dearer to merchants moued some Ethnickes to, as the People Abasgi, Euagrius lib. 4. c. 21. who (as saith Euagrius) to that end generally gelt themselues. Ʋlysses is said to teare his owne flesh with whip-coard to deceiue his enemies: and Zopyrus in Iustine could filthily mangle and deface him­selfe, Iustin. hist. lib. 1. fine. by cutting off his owne nose, eares and lips, that so with lesse suspition he might betray Babylon into the hands of King Darius.

But religious respects haue carryed men yet further, euen to the voluntary killing of themselues, as may be instan­ced with variety of examples, fetched especially from the East Indies. These few shall supply the roome of many.

Purchas his Pil­grimage, Asia.In the Easterne Ilands of Iapon men cast themselues from rockes, put themselues into strait holes of the earth, receiuing breath by a reede, and so continue fasting and praying till death, and all in honour to their Idols.

In the Kingdome of Narsinga, where is the Citie Ma­liapur, where Saint Thomas the Apostle is voyced to be martyred, pilgrims by troopes doe put themselues vnder the Chariot-wheeles of their golden Idoll, which yearely is carryed in Procession, and so are chrushed to death. O­thers are brought forth by their parents, each with fiue sharpe kniues about his necke, where cutting his flesh, he cryes, Linschot. lib. 1. cap. 44. cited by M. Purchas. For the worship of my God doe I this: And so procee­ding, saith, Now doe I yeeld my life to death in the behalfe of my God. This selfe-sacrificing is witnessed by diuers, and as Linschoten affirmeth, is still in vse.

Lips.In the Regions of Malabar, in their feasts, tela inter se spargunt, they throw darts one at another, and who so dyes is thought presently to flit to a place of happinesse. Neare thereabout in the Citie Quilacare, (in the King of Cou­lams Dominion) euery twelfth yeare the King himselfe ascending a scaffold, cuts his owne throat in sacrifice to his Idols, his Successor standing by, who after his twelue yeares Iubilee must doe the like.

Where are now our voluptuous liuers, who for the [Page 15] kingdome of God will not mortifie any one of their earthly members, nor withdraw their bodies from hurtfull pleasures? If these examples now shame them not, they will confound them at the day of Iudgement.

And so shall that Reuerence, Reuerence of Idolaters. honor and religious respect giuen by the blindly zealous to the things they reuerence, condemne the want thereof in Professors. At this day the Turkes so much respect Paper, Giuen to Paper Lips. Monit. & exe. polit. lib. 1. c. 3. exe. 5. that they hold it wic­kednesse in any to cast it away, trample it vnder foot, or otherwise to imploy it to base vses. And why? Because their Alcoran, that is, their law and rules of Religion, is written in Paper. Surely then a piece of that Paper is much more respected. Where was this reuerence when the French Bishop of Aix and other Bishops condemned a Bookeseller to be burnt with two Bibles about his necke? Acts and Mo­num. In the Merindolian persecution. Ibid. in sine Hen. 8. yea when one Stile an English martyr was burnt in Smith­field with the Reuelation of S. Iohn about his necke (where­on he vsed to read) which yet he then reuerenced, coun­ting himselfe happy and honoured by it. Thus doe Pa­pists reuerence Scripture, who yet out of an vngrounded and pretended reuerence to it debarre the Lay sort of the vse thereof, threatning terribly such as shall dare to haue or read the Scriptures, forsooth lest such holy things should be cast to and polluted by dogges. They further call vs scornefully Scripturarios, Scripture-men, Bible-men, and our Diuinity which we build only on Scripture, Theo­logiam atramentariam, Inkie diuinity. But among our selues it may be feared there are too many who reuerence and re­spect more the goodnesse of the Paper or Print, the wash­ing, ruling, gilding of their Bibles, then the sence and Scripture it selfe, which they seldome peruse. King Alex­anders example shall condemne such, who so much re­spected [...]. Plutarch. in Alexand. Homers verses, that laying them vnder his pillow he slept on them. And when among the spoiles of King Darius there was found a most pretious casket for Iewels, and doubt made to what speciall vse it should be imploied, Imò, saith he, Homeri carminibus reseruetur, Let it be kept [Page 16] for Homers verses. And all this he did that hauing them ready at hand, he might at all times read them at home and abroad, What respect wee owe to Scripture. by day and by night. What respect then is iustly due to the Scriptures of God? how are they to bee treasu­red vp in our best caskets, namely in the sure closets of our hearts, and, as it were to be transcribed, by often reading and remembring, from the tables of the Law and Gospel into our hearts, that so we may approue our selues such as to whom God hath promised to put his Law in their in­ward parts, and to write it in their hearts.

Againe, the Peruuian Priests comming to their gods, lift not vp their eyes, Respect giuen to Idoll gods. Lips. vt supr. l. 1. c. 3. but often either bind them vp, or quite plucke them out, which is thought more holy. But so doe not such among vs as hauing eies full of adultery and hypocrisie, can with the proud Pharisie looke God in the face in his Temple, See Ier. 7.9.10. and yet spare to pull out the right eye, or to mortifie their darling sinnes.

The Aegyptians who giue diuine worship to Cats, Cro­codiles and Dogges, To Dogges, saith he that saw it, Diodorus Siculus, in a concourse of people when their King Ptolomie was by the Senate pronounced a friend and consederate, And Catts. yet euen then did they teare into a thousand pieces with their hands a Romane Souldier, Diodorus Siculus lib. 1. pag. 53. A. [...]pf. vt supra exe. 1. onely for killing a Cat, and that by chance. Giue me an example of like zeale in Christian Magistrates, in vindicating the dishonours done to God, when Christ by abominable oathes is againe crucified and rent in pieces by the wicked.

Some heretikes in the Church can swallow the Bread in the Sacrament though it be mixed with mans blood, To the bread in [...] Sacrament. as though the Cataphriges and Pepuziani: yea with mans seed and sperme, [...] [...]d Aug. [...]. as the Gnosticks and Manichees, who as also the Nicolaitans, Semen & menstrua mulierum excipiunt & lin­gunt And Godarenus a Papist can with great courage and zeale swallow downe the host or wafer which a filthy Le­per had vomited and cast vp. And the popish Councell of Colen hath taken order for such chances; that the whole pieces be giuen to some faithfull man to eate: and all this [Page 17] in reuerence to the Sacrament. What dainty and queazy stomacks then haue many Protestants who if once a yeare they eate this holy bread, it is more against stomacke in them, then in the forenamed heretikes to licke vp the vo­mit. Yet doe not all Papists shew like reuerence to this Sa­crament. Not that Subdeacon who poysoned Pope Ʋi­ctor the third in the Chalice. Nor that Frier Dominicke who in like manner poysoned the Emperor Henry 7. Not Pope Sixtus the fourth his Legate, who gaue the eleuation of the host for a signe of murther. Nor lastly that Pope himselfe Gregory 7. who did cast (saith Cardinall Benon) the consecrated host into the fire and burnt it, because de­manding of it a reuelation against the Emperor, it answe­red him not.

It is further considerable at what Cost blinded zeale can be. The Heathen and Idolaters spare for no cost. Yea also heathenisme about the things which they ef­fect. Some Emperors, and they not alwayes of the best, to countenance euen humane learning, haue largely contri­buted. Vespasian made the Poet Saleius Bassus with one gift in reuenue equall to their Knights. Antoninus Caracalla delighted with Oppians elegant verses dedicated to him, (and which now we may both read and reckon) caused to be giuen him for euery verse a crowne in gold, each of which was double to ours. The number of verses makes the gift almost stupendious.

At this day the Turkes at Constantinople, Lips. vt supr. though they worship not dogges, cats and birds, yet so farre doe they respect them, that at set houres they constantly feed them, not with the offals, but with the best both rost and boyed. And so did the Aegyptians, who as Diodorus Siculus relates, extremely pinched with famine, fell to eate one another, and yet spared the foresaid creatures. Spared said I? yea fed them, and that with mans flesh.

Some Christians also haue beene so lauish in this kind both in building and indowing of Churches, that a re­straint was thought necessary. Euen now also may bee seene some Popish images on high dayes as sumptuously [Page 18] bedecked with precious ornaments as is almost any Queen of Europe: no cost is spared.

In vaine then shall Aaron thinke to turne the people from Idolatry, Exod. 32.1, 2, 3. by requiring their earings of Gold, and dearest ornaments, they will nor sticke with him for them, though thus hee was said to rob the people, And 25 and to haue made them naked to their shame among their enemies, which yet they suffered. Yet in our dayes Aaron himselfe is robbed by the people, and his golden beard and garments by sacri­legious hands are taken from him, & out of their wisdomes and charity hee hath his linsie-woolsie cloaths fitted for him, as warmer for Winter then those of Gold, and ligh­ter for Summer. This is farre from the charitie of former times, and zeale euen of Idolaters, when sacrilegious Ap­propriators shall turne their Patronage to pillage, and through their sacrilegious affections occasion Simonie and sharing betweene the Patron and Presented. Yea, make modest mindes hide their talents vnwillingly, waxe old, and dye, euen at their mothers breasts in the Vni­uersities, who yet themselues haue breasts full fraught with milke to feede many hunger-starued soules. Let such take this caueat with them, Prou. 20.25. It is a snare if not destru­ction to the man who deuoureth that which is holy: And so they will finde it to themselues, seede, or both. If with the Eagle in the Embleme, they will needes be snatching from Gods Altar, any part of the Sacrifice which there burnes sweetly to God, and carry it to feed their young, let them beware lest some vnseene coale or sparke at vn­wares taken with them, set nest and all on fi [...]e. For, whom so doe they spoyle but God? and Our God is euen a consuming fire.

Wee may wish then that authority would see Tobias dislodged out of his Chamber where formerly lay meat-offerings, Tithes, and Incense; and that our zeale to Gods House, Concil. Trident. less. 22. de refor­mat cap. 11. came not short of Antichristian zeale for Popery, which in the Councell of Trent tooke order for the remouing of idle Monkes from those Liuings and [Page 19] Tithes, whereby Pastors formerly were maintained; Sess. 24. de refor­mat. c. 18 & sess. 5. c. 1. & 23 c. 18 for the restoring of the goods of Benefices, setting learned Priests in them; for erecting Lectures, and maintayning Teachers.

I might further stirre vp loose Protestants to put their neckes into Christs easie yoake, by instancing on Papists the truth of what Saint Paul vpbraides the Corinthians withall, They suffer if a man bring them into bondage, 2 Cor. 11. [...]0. if a man deuoure them, if a man exalt himselfe, if a man smite them on the face, as witnesse those two heauy yoakes, (to name no moe, Papists blinde obedience.) The first of blinde and absolute O­bedience, whereby men make themselues slaues, their Su­periours gods, (to whom this properly belongs,) whom they simply obey, without consulting with God whe­ther hee will giue them leaue or no. The yoke of Confession. The other of Con­fession, imposed vpon the neckes euen of Kings, where­by they are brought vpon their knees to confesse, Concil. Trident. sess. 4. c. 5. can. 6.7 Omnia & singula peccata, etiam turpia, etiam occulta, etiam circum­stantias, all and singular their sinnes, how filthy or close soeuer, yea all delinquences euen against the last Com­mandement.

But I would conclude my instancing, The paines and diligence of the wicked. with the propo­sing of the great paines and diligence of the wicked gene­rally, and more specially of Heretiques.

The wicked are said to weary themselues to doe wicked­ly, to bee wearyed in the multitude of their counsels. Ier. 9.5. Isa 47. [...]. Har­lots spend much time daily in tricking themselues to please the world. Which when Nonnus Bishop of Edessa obser­ued in Pelagia, hee made this vse of it for himselfe and for vs, to bewayle his owne sluggishnesse, and to resolue to vse greater care in the adorning of his soule, that hee might please God.

Idolatrous Iudah is said, And of Idola­ters. Isa. 57.9. [...] to send her messengers farre off, and to weary her selfe in the greatnesse of her way, or in her many iourneyes. And now wee want not some, on like stampe, who can vndertake tedious Pilgrimages, to visit the shrines of supposed Saints, yea compasse sea [Page 20] and land to make Proselytes: for euen now in the remo­test parts of the world are diuers Colledges of Iesuites; by name in the Philippine Ilands, (which take their name from Philip 2. of Spaine) there are seauen, besides other re­ligious persons. Neyther are they lesse busie, though lesse authorized nearer home. [...] Iob saith, The murtherer riseth earely and killeth the poore and needy, and in the night hee is a theefe. And euen so the Poet, ‘ [...] Ʋt iugulent homines surgunt de nocte latrones.’ Theeues rise at midnight to murther men. And may not I in­ferre with the same Poet, Vt teipsum serues non expergisce­ris? To saue thy life wilt not thou (whosoeuer) awake from sleepe? [...] Yea, adde with Saint Paul, Teipsum & eos qui te audierint? That thou maist both saue thy selfe and them that heare thee?

Themistocles who tooke his liberty in his youth, at length growing emulous of Miltiades his victories, his more se­rious thoughts would not suffer him to sleepe: The cause asked, his answere was, Miltiadae se trophaeis è somno ex­citari, that Miltiades his Trophees and honours kept him waking.

It is no time now with Salomons sluggard to sleepe se­curely and say, Yet a little slumber, but rather to doe as his good Huswife doth, [...] which riseth while it is night, and giueth meate to her houshold, and a portion vnto her mai­dens. While the Seeds-man snorts, the enemy sowes his Tares, and many fall to Popery and prophanenes. To such I say, not as the Poet, Nate Deâ, but ‘ [...]rg [...] [...]uci [...]. 4.Nate Deo, potes hoc sub casu ducere somnos?’ Canst thou sleepe securely, when others through thy neg­ligence fall dangerously.

CHAP. IIII.

WHither all these Instances tend you haue now seen: not to leade vs like sheepe without reason after them, ouer such dangerous rockes and downe-fals: [...], saith Plato: If a man will follow others, let him doe it with reason and with good consi­deration. And saith Saint Paul, Rom. 12 [...]. our seruice must be reaso­nable: and say I, so must our imitation also be. The zeale of Idolaters should pro [...] Christians Let shame teach vs to follow their zeale, let sanctified Reason, in the generall onely; but let Religion guide and direct ours for the particulars.

Shame then bee it to Christians to seeke excuses, when they sought none; to account ought hard for vs, when nothing was too hard for them. God layes not on vs such heauy burthens, but more easie and profitable seruice, calling vs to Feasting, Come eate of my meate, Prouerb. 9. [...] I [...]a 55.1. and drinke of my wine, and that freely, Buy wine and milke without sil­uer: To Refreshing, Come vnto mee and I will ease you. Matth. 11 2 [...]. Yea hee comes to vs, not sending vs beyond the seas to seeke his Word, and knockes at our doores by his Word and Spirit, crying, Open and I will enter, Reuel. 3.20. Isa. 55.3, 6, [...] Ioh 3.16. Zech. 13.1. Hearken and your soule shall liue, Onely beleeue and thou shalt be saued. And ope­ning a fountaine to vs for sinne and vncleannesse, hee saith, Onely wash and be cleane, Step into Bethesda with the first and be healed, Wash in the Poole Siloam and see.

What can God require lesse at our hands? Shall wee now, (and this may bee feared) with Naaman [...]. Nazian. orat. 2. refuse to bee cleansed because our healing may bee had so easily? Or shall wee with that accursed Arrian not very long since executed at Norwich, reiect and defie Christ Iesus, because hee is so easie to be entreated? Greenhams [...]. on Prou. 18.14. Shall wee with Pa­pists refuse to be iustified, (the end will so proue it) be­cause Christ will doe it freely by faith onely without our fastings, whippings, pilgrimages and satisfactions? Shall the institution of the Lords Supper bee contemned be­cause [Page 22] it wants the pompe and pride of the Masse? In a word, shall the simplicitie of the Gospel be any preju­dice to the profession or professors of the Gospel?

But what if God should require of vs as hard seruice as euer Idolaters by selfe-will-deuotion performed, as to plucke out our right eyes, cut off our right hands when they offend vs: Luk 14.26. yea for Christ his sake to forsake father, mother, sonne and selfe? Yet must wee, yea wee may doe it, if wee haue any of these three graces (as each Christian should haue all, Christians should stirre vp, 1. their Faith. Marke 9.23. 1. Thess. 1.3. 1 Ioh. 5.3 4. 1 Pet. 5.9. Heb. 11.17.18. and 33.34. &c.) Faith, Hope, or Charity. What can be hard to any of these? [...], All things are possi­ble to him that beleeueth. If ought bee hard, then hath Faith [...], her worke of Faith, whereby it ouer­commeth the world, and makes the Deuill himselfe flee by resisting. See her Trophees Heb. 11. where Abraham by faith offered vp Isaac, of whom it was said, In Isaac shall thy seed be called. Therefore saith Caluin. in Gen. 22. one, In eius persona perire videbatur tota mundi salus: In his person the saluation of the world seemed to perish. A sore tryall, which yet his Faith ouercame, and so should ours the like.

2. Their Hope. 1 Thess. 1.3. Heb. 11.26.So hath Hope her [...], her Patience, and patience can beare and forbeare any thing. Hopes eye fastned on the recompence of reward, made Moses doe and suffer what else without hope would haue broken his heart. Therefore I say with the Poet Ʋerinus,

What Nullus labor durus, nullum tempus videri longum debet, quo gloria aeter­nitatis acquinr­tur. Hierom. in ep. 3. Their Loue. 1 Thess. 1 3. paynes of thine can be answerable to thy hopes and pro­mised reward?

And lastly, Loue hath her [...], Labour of Loue, and La­bor improbus omnia vincit, The importunitie of labour will ouercome all things. [...]. Theocr. 2 Cor. 5.14. Ioh. 21.16. Ouid. Ioh. 14.15. Loue is strong as death, and will com­pell vs, you know to what, to seede Christs sheepe: Loue, eyther of God, others, or our selues.

Hee that will not be slothfull in the worke of the Lord, let him loue the Lord. If these three bee in you, (as they [Page 33] were all in the Thessalonians, as you may see in one Verse, Probatio dile­ctionis exhibi­tio est operis. 1. Thess. 1.3.) They will make you that ye shall neither be bar­ren nor vnfruifull.

But wherein must our Diligence appeare? Operatur enim magna si est, si verò operari re­nuit, amor non est. Greg. in ho­mil. 2. Pet. 1.8. My Text directs vs. In offering sacrifices euen of men and children, but not vnto the Deuill. Here we had need haue wisedome lest with these Iewes while wee intend greatest seruice to God by such sacrifices, wee most of all dishonour him by pleasing his enemy.

Such in our dayes are they who first in great zeale pre­tending speciall seruice to God, What sacrifices of men must we offer? Not as Papists. vow their children to that Profession which takes vpon it a yoake of perpetuall cha­stity. Most of whom wanting this speciall gift, must needs 1 giue themselues either to contemplatiue vanities, or pra­cticall v [...]llanies. And doe they not? The proofe is too readily had Goe no further then our owne Land when Popery reigned, and the witnesse against them will be that large Catalogue, which before the dissolution of Abbeies, Balaeus in prefat. lib. de vitis Pon­tificum. was by exact suruey taken and presented to that stout Prince, containing the names of such as in their seuerall Abbeyes were found to be Fornicators, Adulterers, yea filthy and vnnaturall Sodomites, abusers of themselues with mankind. Now this burning in lust, to whom is it an acceptable sacrifice but to him whose doctrine it is to for­bid to marry? 1. Tim. 4.1.3.

The fruit of which is another sacrifice of children too, 2 to him as acceptable: such as in Pope Gregory the first his time was found to haue beene made, when in a Fish pond were found the heads of sixe hundred young children that there had beene drowned.

Againe, the Lord is said to haue a sacrifice in Bosrah, 3 which was made by the sword of the Lord vpon his ene­mies. Isa. 34.6. Ier. 46.10. Such a sacrifice is now made of the silly and bruitish [Page 24] Americans, where while their conuersion to God is pre­tended, Popish cruelty hath made a supply of those cea­sed sacrifices of men, which were there formerly in great abundance.

4 Lastly, looke nearer home, and wee shall see the time come, Iohn. 16.2. wherein such as kill Gods Children thinke they doe God seruice. The seruice is a sacrifice, and is made especi­ally by Fire. This sacrifice, as it is acceptable to God in re­gard of the sufferers willing subiection to this fiery triall, so also to Satan, who both delights to sucke the blood of such sacrifices, and so gaines the hearts and deuotions of the Sacrificers: some of which spare not their owne chil­dren when once they become Gods Children. As that King who gaue his owne and onely Heyre and Sonne to the Inquisition for his holy profession. How shall they then spare others?

Anno 1605. Nouemb. 5.The time was, and is yet fresh in memory, when these sacrificing Priests had almost gotten the necke of this whole State on the blocke and altar; and when a Holo­caust or whole burnt-offering was intended to bee made thereof, of head and body, and all together; when the House of Parliament was appointed the Altar, Popish Gun­powder treason and the vaults of Hell where their zeale was kindled, should haue vomited vp fire to haue consumed the sacrifice. It went for a iest of Iulian, A [...]m [...] [...]n. Mar­ [...] l. 25. that if he had returned victor in his last encounter with the Parthians, that the whole kinde and race of Buls and beasts should haue failed, by meanes of his monstrous excesse in sacrificing. So with vs, if the fire had taken, the whole number of Christs sheepe in this Land should haue beene brought to a small summe. And fire is that by which they hope to preuaile against vs. See their fiery spirits. But according to our callings speciall and generall.

But such sacrifices must not wee make: ours must bee within the Compasse of our calling generall or particular. [Page 25] Each Christian is a Priest in common, Ministers must sacrifice others to the Lord. and some are so by speciall deputation, yet Christian onely, not Mosaicall: Priests first with Ieremie, to present before the Lord the 1 peoples praiers. Secondly, Priests, to consecrate as holy to 2 our Master and his glory, the fruits not of the wombe, but of our braines, our labours, sermons, writings. Hieron. lib. 3. contr. Pelag. Thirdly, 3 Priests to kill and slay all errours and false doctrines. (Ille haereticum interficit, qui haereticum non patitur, saith S. Ierome, He killeth an hereticke, that suffers him no longer to be an here­ticke.) Especially Priests should we be to destroy the adul­terous seed and doctrines of that idolatrous whore of Rome. These are children of the daughter of Babel, of whom it may be said, Psal. 137.9. Happy shall he be that taketh and dasheth thy little ones against the stones. The chiefe foundation stone being Christ Iesus, vpon whom whatsoeuer falleth shall be bro­ken. Here to be cruell is both pietie and also pittie to them and to our selues, Ier. 48.10. for cursed is he that keepeth backe his sword from bloud. This sword is the word of God, by which and by the spirit of God we bring others for an offering vnto 4 the Lord (as was prophesied by Isaiah) which offering vp of them by our word and ministerie is acceptable to God, Isa. 66.20. Rom. 15.16. being sanctified by the holy Ghost. Act. 10.13. Of this sacrifice Acts 10. Rise Pe­ter, kill and eat, [...]. First must these wilde and foure-footed beasts be knocked downe with the hammer of the Law, and slaine with the sacrificing knife thereof, Ier. 23.29. that is, by zealous and by powerfull preaching of it: for by preaching plausibilia, things pleasing, men are bolstered vp and fatted for another sacrifice. Then must a spirit of life be put into them by a diligent preaching of the Gospell, whereby Christs sacrifice takes place in them, as thus being daily crucified (and sacrificed) before our eyes. Gal. 3.1. For thus are men sprinkled with his bloud, and as S. Chrysostome saith, 1 Pet. 1.2. Chrysost. l. 3. de Sacerdotio. they are [...], intincti quasi purpurâ, died with his purple bloud, as if his bloud had beene but newly shed for them. Herein is the honor of our priesthood, that we are [...], Rom. 15.16. ministring Priests of Iesus Christ, and do [...], euen sacrifice the Gospell of God, Epiph. haeres. 79. as Epiphanius and others vse [Page 26] the phrase: Act. 13.2. and so is the phrase Act. 13. [...], rendered by S. Chrysostome and the Greeke Scholies, by [...], that which we render ministring they expound by preaching. And this is that daily sacrifice which Anti­christ is foretold to take away, Dan 8.11.12. and 9.27. casting downe the truth to the ground.

Oh then that the fire of Gods spirit were such in all vs, as to cause this sacrifice to burne still more and more, and that if any being called haue said with Ieremie, [...]. 20.9. I will not make mention of him (the Lord) nor speake any more in his name, yet he might finde like cause with him againe to say, But his word was in my heart as a burning fire shut vp in my bones, and I was weary with forbearing, and I could not stay: Or that he burned in the spirit with S. Paul, Act. 18.5. for then could he not but testifie that Iesus is the Christ. This zeale would be an acceptable sacrifice to God: for as Gregory saith, Nullum omnipotenti Deo tale est sacrificium quale est zelus animarum. Greg. in Ezek. hom. 12. It is a sacrifice it selfe, it would sacrifice others, yea it would make vs of S. Pauls resolution concerning the 5 offering of another sacrifice (whereof without this zeale there is small hope) namely, Philip. 2.17. ready and reioycing to be offered vpon the sacrifice and seruice of the peoples faith. To be offered, or as the word [...] signifies, Caluin. ibid. to be poured out as a drink-offering, [...]lu. Illyr. Clau­ [...]. [...]arte in voce Sac [...]f by shedding our bloud, vpon the sacrifice of their faith, who are thus consecrated through faith to God by our seruice, for the confirmation of their faith: for so [...] properly signifies such a sacrifice as whereby couenants were ratified. This readinesse was in S. Ambrose, who could say to the Emperour Ʋalentinian, Ambros Quàm meipsum pro tuâ obtulissem fide? How ioyfully would I haue offered my selfe for thy faith? Where God loseth the foresaid sacrifice of zeale, there yet will he not lose all sacrifice, for rather shall the Priests themselues be sacrificed, if not to God, yet to the great Leuiathan of the sea. Remember we what befell Io­nah, when being sent to preach at Nineueh, he shipped him­selfe for Tarsus. Now Tarsus (and it may be noted) was not only, as saith S. Paul, a famous citie, but as Strabo, a fa­mous [Page 27] Ʋniuersity in Cilicia, Strabo lib. 14. Geogr. Ionah 1.3. in some respects preferred be­fore Athens. And yet fled Ionah flying thither from Gods presence. Euill Stewards who feed themselues and neglect the Lords houshold must be cut in twaine. Luk. 12 4 [...]. A. G [...]llius. So by the Ro­mane law of twelue tables, were euill debters to be dealt withall, and limb-meale to be dealt among the creditors. Now we owe such soules to God, as being once betrusted to vs, perish through our fault, and may therefore feare (while with Damocles wee eate and drinke and fare dain­tily) the fall of that fatall axe which by a small thread is let downe, and hangeth ouer our heads and necks. But God turne it from vs, by turning vs to him.

I might here speake of the Magistrates sacrifice, The Magistrate Sacrifice. They are [...]. Rom. 13.6. 1 Sam. 2.29. 1 Sam. 15.23. 2 Sam. 21.1. &c. 1 Kings 20.42. &c. Gen. 4.10. Apoc. 6.10. 1 Kings 2.34. Num. 35.16-33▪ Magistrates, as publike per­sons, killing, doe not kill, but sacrifice. Non enim ille occidit, qui ministerium debet iubenti. August. de ciuit. l. 1. c. 21. Psal. 106.29-31 Each Christian also must be zealous in sa­crificing. In offering, 1. Christ. which is to mow downe and cut off by the sword of Iustice, malefa­ctors deseruing death. That this is an acceptable sacrifice appeares by the contrary: we may see it in Ely who was punished for sparing his sons. In Saul, sparing Agag. In Da­uid, &c. sparing Sauls sons. In Ahabs foolish pitty. For inno­cent blood vnreuenged cals for vengeance on the Land. Not only blood spilt, but spared. There is no Sanctuary for wilfull murtherers, but Ioab must be slaine though he haue hold on the hornes of the Altar. God priuiledgeth no wil­full murtherers, as doe Papists who afford safety to such, flying to their temples. So in other sinnes, as idolatry and adultery. Where these and such like sinnes are not puni­shed, God is displeased, and his wrath breakes in, but where they are punished, Gods wrath is stayed, as in Phi­nehas. So that where sinne is wincked at, and malefactors either not discouered or spared, wee can looke for no bles­sing from God.

But that which may concerne vs all is, That each Chri­stian deriues a prerogatiue of Priesthood from Christ his high Priest: and our first sacrifice, which sanctifies all the rest, is Christ our Priest, Sine quo nec grata sunt sacerdotia, nec rata sacrificia, without whom neither doe our priestly perfor­mances please God, nor our sacrifices appease him. Him wee offer First, in the Supper, not really, bodily, bloudily, but [Page 28] First by a representation in the signes and ceremonies, 1. In the Sacra­ment. How? which carry the name of what they resemble, euen as a 1 Tragedy represents a true and bloudy warre, it selfe be­ing 2 a warre neyther true nor bloudy. Secondly, by a com­memoration, whereby wee offer the memory of Christs death. Lombard. 4. dist. 12. lit. G. So, as Lombard, Quotidie immolatur (Christus) in Sacramento, quia in Sacramento recordatio sit illius quod fa­ctum est semel: Christ is daily offered in the Sacrament, be­cause in the Sacrament there is a commemoration and re­membrance of that which was but once performed.

2 In and by Prayer. Secondly, in our prayers wee also offer him, and must offer him to God the Father, expecting what wee pray for, for his Sacrifice onely. Thus doe wee offer him for re­mission of sinne, though not for expiation? Thus wee say with Saint Augustine, of Christ and the Church, Tam Ipsa per Ipsum, August. lib. 10. de ciuit. Dei cap. 20. 2 In giuing him 1 Our Loue. Et s [...]crificamus hostiam humili­tatis & laudis in ara cordis, ig­ne seruidae cha­ritatis. Aug vt supr. c. 4. & 5. August ibid. Et suauissimum adolemus incen­sum, [...]m in eius conspectus pio san­ctóque amore flagramus. 2 Our Thanks. Psal 50.14. 3 Our Obedi­ence, 1 Actiue, 2. Cor. 8.5. Rom. 12.1.2. By Almes, Philip 4.18. And other good workes. August. de ciuit. l. 10. cap. 1. As by workes of mortification. quam Ipse per Ipsam suctus offerri: As well It by Him, as Hee by It is vsually offered vnto God.

All other Sacrifices are then offered, when we can offer eyther Loue, Thankefulnesse, or Obedience,

Loue is as fire from heauen, which kindleth all Sacri­fices, and is virtually euery Sacrifice. By louing God in the duties of the first Table wee sacrifice our selues; by louing others in the duties of the second, wee sacrifice them to God. Therefore I say with Saint Austen. Ad hoc Bonum (Deum) debemus & à quibus diligimur duci, & quos diligimus ducere. Our duty is both to be drawne to God by such as loue vs, and to bring such to God as wee our selues loue.

Thankes also are the Calues of our lips, and must be offe­red; Sacrifica Deo laudem, saith the Psalmist, Sacrifice vnto God prayse.

But Obedience is better then Sacrifice. Where it is, there will wee giue our selues vnto the Lord with the Macedoni­ans, and also as Paul prayes vs, present our bodies a liuing sa­crifice, holy, acceptable vnto God, which is our reasonable ser­uice. Where it is, there it will, and there it must shew it selfe by its fruits both inward and outward, as by almes, [Page 29] which are to God [...], an acceptable sacrifice: and by like good workes, of which Saint Austen, Ea sibi Deus vel pro sacrificiis, vel prae sacrificijs placere testatur: God ac­cepts them eyther for or before all sacrifices. And in Obedi­ence both actiue and passiue, these following sacrifices must be offered.

First, Psal. 51.17. A broken spirit and a contrite heart is a sacrifice which God both lookes for and will like. Secondly, there is also an old man in vs, See August de ciuit Dei, lib. 10. cap. 6. and hee must be throwne into the Riuer Tyber. Old Adam must be sacrificed which brings forth fruit vnto death. Yea, and this fruit also the brood and children of this old Sire: for so in effect are our lusts and sinfull cogitations called, Rom. 7. Rom. 7.5. These are children begotten by the Deuill of his concubine our corruption, and therefore by the Law both of God and Nations ought to dye. These are as so many vncleane beasts in vs, and make vs so. Vncleane beasts in the Law might not be sa­crificed: in the Gospel none more acceptable. Isa. 66.3. To cut off a dogges necke was an abhominable sacrifice, and so was it to offer Swines bloud: but to cut the throat of our dog­like appetites, by putting to the knife of temperance, Prou. 23.2. and to mortifie our filthy and swinish affections is nothing so.

Lastly, if God call vs to a bloudy sacrifice, 2. Passiue. wee by yeel­ding patiently thereunto, doe him also acceptable seruice. Deo cruentas victimas caedimus quando vs (que) ad sanguinem pro eius veritate certamus: August. de ciuit. Dei. lib. 10. cap. 4. Then doe wee offer to God bloudy sa­crifices, when for his truth we striue euen to blood.

This affection should bee in vs all, to be ready to suffer reproach or losse, to forsake all, Luk. 14.26. yea our liues for Christ his sake.

What though some Nero should sow vs in the skinnes of wilde beasts and cast vs to dogs to be deuoured; or tye vs to stakes, and so burne vs in the night for lights, Tacitus lib. 15. cap. 10. as were vsed the Christians of primitiue time, as euen Tacitus re­lates, and that so frequently, that the name of A stipite cui astringebantur. Semaxij should in a prouerbiall scoffe be put vpon vs, as it was vp­on them, or of A Sarmen­tis quibus vre­bantur. Sarmentitij, as if wee were nothing else [Page 30] but stakes and faggots for the fire? For Polycarpe and other Martyrs being fastned to woodden crosses, were so eyther choaked with smoake, their heads downeward, and ley­surely consumed by fire & faggot put vnder: Lips. de cruce lib. 3. cap. 10.11. or else so tied, were throwne to be deuoured of wilde beasts. Yea, what though Nero himselfe, 2. Tim. 4.17. Sueton. in Ne­ [...]ne. whom Saint Paul cals a Lyon, should inwrap himselfe in a wilde beasts skinne, and in that habite breake out of his caue vpon vs, and inuade vs as hee did them? yet should our sufferings be most acceptable to God. Which that they may be when they come, and now also in the meane time all our seruices, God graunt, and giue vs grace to be prepared euen for the fiery tryall, and that whether liuing or dying, wee may still intend his glory, whose is all honour, glory, and power, and whose be it both now and euermore. Amen.