The Height of ISRAEL'S HEATHENISH IDOLATRY, In sacrificing their children to the Devil; Divided into three Sections: WHERE IS showed  
In the first, The growth and degrees of this, and generally of other Sins and Idolatries.  
In the second, That the Devil was the god of the Heathen; with the means by which he obtained that honour.  
With a large Application to our times, against Popery, showing the Pride thereof, and Malice both against soul and body; Together with the Means, Sleights, and Policies by which it seduceth, killeth, and in the person of the Pope, raiseth itself to its present height.  
In the third, The blind zeal of Idolaters.  
Delivered generally in two Sermons preached at S. Mary's in CAMBRIDGE: The first whereof is much enlarged: By ROBERT JENISON Bachelor of Divinity, and late Fellow of S. john's College in Cambridge.  
LONDON, Printed for Robert Mylbourne, and are to be sold at his shop, at the great South-door of Paul's, 1621.   

TO THE RIGHT WORSHIPFUL Mr. HENRY CHAPMAN Maior, Sir George Selby, Sir Henry Anderson, Sir Thomas Riddel, Sir Peter Riddel, Knights and Aldermen, and to the rest of the Aldermen; as also the Worshipful Master Nicolas Tempest Sheriff, and the other late Sheriffs, and to the whole common Council of the Town and County of Newcastle upon Tine; R.I. dedicateth the two former Sections of this present Treatise, wishing you in Christ all the blessings of this life and a better.  
Right Worshipful and worthy Sirs,  
I Cannot but often consider, and also solace myself in the consideration of, God's special providence in calling me to the exercise of my Ministry in this Town, the native place of my birth and breeding. He it was, whom I ever found since my first approach to the University, secretly to incline my will and affections, to desire the Ministry with a competency of gifts for it, and in his time employment in it, especially if he thought fit, in or near about the place of my nativity. And he it is whom I have now found to effect what himself first taught me to affect. For having given me some trial of my gifts with experience of his assistance, in an Honourable family; and when, by the decease of that Right Honourable and every way Noble 
a Henry Earl of Kent, in Bedfordsh. who died jan. 1614  Earl, I was to resolve what course to take; Lo, when I thought not on Newcastle (but inclined towards my fellowship for my better furnishing) Newcastle thought on me, and by the letters of your late worthy, learned and reverend 
b Mr. Morton Archdeacon of Durham.  Pastor, as also of others well affected to the Gospel of Christ (wholly ignorant of that liberty I then enjoyed) gave me a call to come unto it. Unto which call, considering the Premises, how could I be disobedient? It was not for me now to think or hope for better preferment elsewhere (the way thereunto lying more open in the South) nor much to fear (having such a call from God) the experimenting of that often approved true saying of our Saviour, 
Mark 6.4.  A Prophet is not without honour but in his own Country, and among his own kin, and in his own house. As I suffered not these respects to sway me, so I complain not in either kind; but acknowledge myself to have found from you both respect and recompense beyond my deservings, especially in regard of that liberal yearly stipend which lately your Worships appointed me out of the common Treasury.  
This is the cause why I have prefixed your names to the greatest part of this ensuing Treatise; which, for the public good and yours, I thought good, as my weekly pains would give leave, to publish as an Argument, if not so plausibly penned for the manner, yet at the least, more strange and unusual (yet not unprofitable) for the matter. As it is, I present it to your Worships as the best testimony which I can publicly give of my thankfulness to you, and of my duty and love to the Town for all the free favours of it. And indeed this, as other your bounties, is the more kindly taken by how much the less it was either deserved or desired by me.  
Yet I dare not simply condemn all, who (especially in these days when virtue and learning is not duly respected and rewarded) desire preferment and a place in the Church of God, if so be they, enabled with competent gifts, desire it rather as it is Onus a place of burden, then Honos of honour; rather Prodesse to profit others, 
3. Epist. of john verse 9  then Praeesse, with Diotrophes to have the Preeminence, propounding as their end God's glory and the edification of the people more than their own maintenance: for it is a true saying, in this sense, 
1. Tim. 3.1.  if any desire the office of a Bishop, he desireth a good work.  
But, because in such suits men's desires are commonly inordinate, and their means indirect, as bribery, flattery, or the like; my judgement and also practise (which I presume you account no fault in me) hath hitherto been otherwise, namely, not so much to seek means of living from man, as only to desire employment from God, both which hitherto, without my seeking I have found. Yet, as I approve not of men's immodesty in this kind of putting themselves forward (which argues either too high a conceit of themselves and of their own sufficiency, or too mean a conceit of the weight and burden of that high calling, or otherwise too base a desire of Eminency or wealth) so do I also as much hate Ingratitude, where and when, by the religious and vigilant care of such as are men of place, wisdom, means, any godly, able and modest mind shall without his seeking receive encouragement, competent means and maintenance in his ministerial pains and employment.  
This your godly care, Right Worshipful, I shall be always ready both thankfully to acknowledge as it concerns myself, and also to witness it to the world (inviting others with me to bless God for it) so fare as it bends itself to the advancement any ways of the glory of God in the furtherance of the Gospel of Christ, true religion and learning, or otherwise proves helpful to the relief of the poor, fatherless or distressed.  
And here I cannot but remember & record how that, as it hath pleased God to bless your Town with ample & rich revenues yearly, so he hath also given you a second and greater gift, which is Power and Grace in the yearly good employment thereof, 
Eccles. 5.19.  to eat the fruit of it, and to take your portion, inasmuch as the employment of your temporal wealth in that manner brings in to yourselves and to the Corporation generally a better and spiritual interest, increase and harvest, whiles thus so many Preachers are competently provided for, so many poor people weekly relieved, such care had for the training up of youth in Grammar learning, wherein, by your care and bounty, your School, through the vigilant pains of the present Master, 
Master Robert Fowbery.  is not behind many at the least in the land; such yearly maintenance allowed so many young students of your own Town (whose need may require it) for the ease of their charge in the Universities till seven year's study have enabled them to provide and care for themselves; so that you have at this hour (by the help of this and other encouragements) now living, of such as are bred and borne in this your Town eight Preachers of gifts competent at the least, all whom you well approve of. Besides your other yearly pensions allowed, as to diverse officers both chief and subordinate, so to other Masters in their several kinds, as for the securing your estates by the counsel and direction of Law, for the curing of your bodies by the help and means of Physic, for the training of youth to handle the pen by fair writing, and the Pike and Piece for the service of your Prince and Country: not to speak of such yearly reparations as prove most necessary; all which together keep the waters of your cistern (though it have a good feeder) low and near the bottom.  
Well then, and truly is Money said to be one of the sinews of the Commonwealth: Sure, it with God's blessing is so here, as also in part of the Church too. Long then may that flourish by which both our Church here and Commonwealth flourisheth. Pray ye, (with me then) for the Peace (yea also plenty) of (this our) jerusalem: 
Psalm. 122.6.7.8.9.  they shall prosper that love thee, peace be within thy walls and prosperity within thy Palaces: for my brethren and companions sake I will now say, peace be within thee; because of the house of the Lord our God, I will seek thy good.  
This care, Right Worshipful, of seeking the prosperous estate of this Town, lies chiefly upon you, into whose hands God hath subordinately put the sword of justice for the due, equal, and unpartial execution both of his own, and also of those many good Laws of this Land, which most wisely and respectively have been made for the advancement of religion and all virtue and godliness both in Church and Commonweal, as also for the extirpating of whatsoever is contrary thereunto.  
Each Kingdom, Commonwealth, City, Town, Corporation, is only and so fare safe and settled, as it rests itself by welldoing upon God by a continual reliance and dependence on him. Otherwise sin where it reigns and is suffered in any kind whatsoever, is that only thing which weakens, and at the length ruins both Church and Commonweal, howsoever in outward respects, 
Prou. 28.2.  seemingly most strong and flourishing. For the transgressions of a land, many are the Princes thereof. Sin makes both private men of strong weak, as Samson, and Cain; 
judges 16.19.20. Gen. 14.14. So David calls him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Sam. 22.19. Isa. 2.7.8.  and also weakens whole Commonweals, Cities and Towns, whilst it makes God (who only is our strength and stay) depart from us, and give us over to ourselves and the will of others.  
Israel was many ways strong in Isaiahs' time: their Land was full of silver and gold etc. (but it was also full of Idols.) Israel was well furnished of all things needful for an established state both of Church and Commonwealth: they had stays of all kinds: As 1. Plenty of food, and yearly provision of all things needful for life, as also abundance of wealth. 2. Military strength, provision and munition. 3. Magistrates and wise Senators, and the knowledge how to rule the people, with all other parts of Political regiment. 4. Prophets, 
Gal. 2.9. 2. Kings 2.12.  who were not only as Pillars next to Christ in the Church, but as the horsemen and charets of Israel: Who were stays to them (as godly Ministers are now) not only by establishing them in grace and goodness, (which they did by soundness of Doctrine, sharpness of reproof, example of life, living and dying in and for the truth) but also by their prayers, by which they stayed God's hand, as did Moses, and often stood in the gap. 5. Mechanical Arts, which also are necessary. 6. But above all, God himself was their strength, so called, 1. Sam. 15.29. The strength of Israel. Yet because they trusted in the other more than in God, therefore see how they are threatened: Behold, the Lord, 
Isa. 3.1.2.3.  the Lord of hosts doth take away from jerusalem and from judah, the stay and the staff, the whole stay of bread, and the whole stay of water, The mighty man & the man of war, the judge and the Prophet, and the prudent and the Ancient, the Captain of fifty, and the honourable man, & the Counsellor, & the cunning Artificer, and the eloquent Orator. And this God hath now accordingly brought to pass.  
Even thus must we persuade ourselves. God hath blessed this our Town, in a competency, with most of these stays. Now it is not any of these, neither yet our strong walls, or our mines of coal (by which our Town hath hitherto been as the Hearth to warm most places of this our Island) nor all these together that can afford us any security, 
 munitum muro tibi visum est oppidum? Si Incolae benè sint morati, pulchrè munitum arbitror. Perfidia & peculatus ex urbe & avaritia si exulant: quarta invidia, quinta Ambitio: sexta Obtrectatio: septima Periurium: Octava indiligentia: Nona iniuria: Decima quod pessimum aggressu, Scelus. Haec nisi indè aberunt, centuplex murus rebus seruandis parum est. Plaut: in Pers.  if at any time vice, superstition, profaneness etc. be suffered to take root and spread among us. For each City, saith one, is better fenced with the good manners of the 
* Civitas non tammuris quàm moribus munitur.  Citizens, then with the walls of the City. To which purpose, Plautus, though an heathen, gives this fit answer to a tempting question which he propounds in the person of Sagaristio, to a virgin concerning Athens. How think you? is not the Town well fenced with a wall? If the Inhabitants be well nurtured (said the wise maid) I esteem it excellently fenced. If perfidiousness, and Interuerting or stealing from the Prince and common treasury, together with Avarice be banished the City: if fourthly Ambition, fifthly Envy, sixthly Detraction, seventhly Perjury, eightly Idleness, ninthly Injuries and wrongs, tenthly (which worst is) mischief and villainy. These unless they be abandoned and expelled the City, a hundred walls are nothing to the safety of it.  
In like manner; 
Psm. 125.1.2.  As the mountains are about jerusalem, so the Lord is round about his people, namely such as trust in him: so that in stead of other walls, he himself will be unto jerusalem, a wall of fire round about, 
Zachar. 2.4.5.  and will be the glory in the midst of her. But this is meant whilst they rest only on him: otherwise, if the Vineyard which even God's right hand itself hath planted, which is the house of Israel, and which he hath fenced, shall bring forth wild grapes; 
Isa. 5.2.5.7.  then will God take away the hedge thereof, and it shall be eaten up, and break down the wall thereof, and it shall be trodden down: So, the Boar out of the wood shall waste it, 
Psalm. 80.12.13.  and the wild beast of the field devour it. In which case no walls nor munition, no abundance of wealth nor strength and wisdom of men, can keep out the wrath of the Lord, if he their defence once departed from them. Sin then generally, 
See and compare Numb. 13.27.28. with Numb. 14.9.  and more specially our trusting to man and to our means more than to God, if this sin shall ever reign among us, will make our strength, that is, God himself departed from us. 
See and compare 2. Chron. 14.9.10.11. with 2 Chron. 16.7.8.9. joel 3.10.  Whereas the Lord showeth himself strong in the behalf of them whose heart is perfect towards him, and who rest and rely upon him. So that the weakest of such may say, I am strong.  
Besides this trusting on means, there are other three main exorbitancies for which God usually sends changes by his judgements, not only in whole Kingdoms and States, 
Pucer. in epist. praefix. Carionis Chron.  but also in particular Cities, Towns and Corporations. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impiety and ungodliness: The second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injustice: The third, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxury and wantonness; whereof the first troubles the state of the Church; the second, of the Commonwealth; the third, of private families. And each of these, helps and furthers the rest: so that want of domestical discipline in Parents and Masters of families tends to disorder in the body of the Commonwealth; as contrariwise evil government and disorder in the State rebounds back again to the further hurt and disordering of private families. And the contagion of both these infects the Church of God, and makes the Ministry of the word less available. On the other side where Religion is either polluted or not duly respected, there the rest fall; for, perfidiousness, injustice, doing wrongs, as also lust and luxury, depend on irreligion and ungodliness, 
See Rom. 1. from verse 23. to the end.  and also on idolatry, as both in the ancient and modern Romanists may be seen.  
Where these or any of these through the negligence of Magistrates are suffered, and not mowed down by the sword of justice, there ere long we may look for changes.  
1. Religion hath three enemies; Heretics, schismatics, Hypocrites, with whom I will join in this business, profane livers. The first sort opposeth the Truth and verity of Religion; the second, the unity; the third, the sincerity and sanctity of it: without which three neither Religion nor any State can long stand.  
Not Religion, and that through these inward weaknesses and the forenamed wants of Truth, Unity, and Sincerity.  
1. Truth in itself is most ancient, and is also eternal: for standing upon its own (that is a sure) foundation, which is God, it is impregnable, and able to bear out itself against all assaults. Great is Truth and mighty above all things: 
1 Esd. 4.  it endureth and is always strong, and it liveth and conquereth for evermore. It is founded upon God, who is immoveable and a sure anchor. The man that hath it is by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immoveable and invincible, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm and stable even like the rock in the Sea, which though assaulted by boisterous winds and waves, yet neither moves nor removes; for his faith is built on the rock Christ jesus, and on the foundation of God's eternal election, so that the gates of hell shall not prevail against him, neither, though others who might seem pillars fall away to Heresy and Apostasy, 
See 2. Tim. 2.17.18. with 19  shall he, because he never depended on man. But he that wanteth truth, is as a wave of the Sea, 
Ephes. 4.14.  driven with the wind and tossed, carried about with every wind of Doctrine by the sleight of men, etc.  
Secondly, Unity is conservative, so that things whose nature is to be united, continue firm by continuing united. Nature itself teacheth each creature to preserve itself by preserving unity: The drop falling from the Eues of the house, as long as it can, holds unity with itself by gathering round, till the ponderosity of it prevail: So, the same drop falling on the dry ground keeps together, else severed it is soon dried up. The fencer lies as close as he can to keep himself the safer; yea the poor worm and urchin in danger gather themselves into a lump lest distraction and distension of the parts of their bodies make them more subject to division and separation. Thus each element holds together with its own kind, and all of them keep the unity of the world by their continuity one with another, so that rather than any vacuity or discontinuitie fall out in nature (which indeed would threaten the dissolution of the fabric of the world) they will move not only beside, but even contrary to their own proper motion, and will forsake their own place and condition for the preservation of the whole: as water will ascend upward. Even thus is it among men, Christians especially, who (of all other sorts of men) have the least interest in themselves, so living (when they live as they should) as given to others, lent only to themselves. These being linked together in a spiritual society, by breaking the unity which ought to be among all, endanger themselves as being members of the same body.  
Thirdly, Sincerity is a sure band of continuance; for where Religion seasons the heart, there Grace is as water in the fountain, and as sap in the root, which makes the streams perpetual, and the branches ever green. The single heart in all things aims at God's glory, and makes the sincere Christian ever like himself, upon all occasions in all estates and companies, as it did 
* joseph unum habebat propositum placere Deo; hoc nullâ varietate temporis immutatum est, nec fratrum invidiâ, nec conditione seruitutis, nec aetatis illecebris, nec dominae repromissis, nec squalore carceris, nec posteà tumore Aegyptiae potestatis, sed semper vnus fuit, etc. Hieron. comment. in ep. ad Ephes. l. 3. c. 4. Hoc idem (inquit) de Iob sentiendum est etc.  joseph and job. Whereas insincerity and a cloven heart, or a heart and a heart, causeth instability and inconstancy, and a falling away. Thus james 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. A double minded man is unstable in all his ways. So of the Israelites it is said, 
Ps. 78.35, 36, 37  Their heart was not right with God, neither were they steadfast in his covenant.  
Where Religion, by any of the foresaid defects, or yet by open profaneness, grows to a languishing and decay, there without speedy redress and reformation, God's just judgements usually break in upon those persons, upon that State and Commonwealth, and lays all waste. Thus were the Israelites by their Idolatry made naked among their enemies, that is, 
Exod. 32.25, 27 28.  destitute and deprived of God and his help, and 3000. of them were slain. Thus were Corah and his complices for their sedition and schism swallowed up of the earth, yea whole Israel for their profaneness and contempt of God and his Prophets (added to their Idolatries) suffered a fearful slaughter, and a long captivity of 70. years, 
2 Chron. 36.16. etc.  because they mocked the messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy.  
2. And so where Sensuality, filthy lusts and pollutions, Drunkenness and Gluttony are suffered without controlment and condign punishment, there destruction and vengeance hangs over the head of such a City. For what brought fire and brimstone upon Sodom and the cities about it, but their sins of Pride, fullness of bread, 
Ezek. 16.49.  and abundance of idleness? which as mother-sinnes brought forth unnatural lusts, and these (being finished) brought forth death; which Cities giving themselves over to fornication, and going after strange flesh, are set forth for an example, 
jude verse 7.  suffering the vengeance of eternal fire.  
3. Lastly, Injustice, whether universal by violence, tyranny, rapacity, fraud, deceits, wrongs, contumelies; or yet particular, as when Magistrates do not render to every man according to his deserts, or otherwise neglect to do their duty, brings all to ruin at the length. 
August. de Civit. Dei, lib. 5. cap. 12  Thus Saint * Augustine notes concerning the ancient Romans, who were once Lords of the world: The more they gave themselves to the exercise of justice etc. the less they gave themselves to their pleasures, and to the increasing of their private estates. The exercise whereof was according to Virgil's 
a Tu regere imperio populos Roman memento, Hae tibi erunt arts, p●cíque imponere morem, Parcere subiectis & debellare superbos. Virg.  memento, Parcere subiectis & debellare superbos, namely, to spare, yea to favour and encourage the good and humble subject, and to destroy and cut off the proud. And then, saith he, the Commonwealth flourished, when there was domi industria, foris iustum imperium, etc. Industry at home, just and unpartial government abroad, etc. But when that Commonwealth decayed, the causes of it are noted in Cato's complaint. 
b Pro his nos habemus luxuriam, atque avaritiam, publicè egestatem, privatim opulentiam. Laudamus divitias, sequimur inertiam: inter bonos & malos discrimen nullum, omnia virtutis praemia ambitio possidet; neque mirum, ubi vos separatim sibi quisque consilia capitis, ubi domi voluptatibus, hîc pecuniae ac gratiae seruitis. Eò fit, ut impetus fiat in vacuam Rempub. Postquam, Luxu atque desidia, civitas corrupta est rursus Resp. magnitudine su● Jmperatorum atque Magistratuum vitia sustentabat.  In stead of the forenamed things (saith he) we have luxury and covetousness, a poor Common treasury, but richly laden chests at home. We commend riches, and follow idleness: no difference is made between the good and the bad, ambition enjoys all the rewards due to virtue. And no marvel, seeing you, every one of you take counsel for yourselves apart, seeing you give yourselves slavishly to your pleasures, and do all for money or favour. Hence it falls out, that every one makes a prey, and violently seizeth on the poor and desolate Commonwealth. And after he adds, When once the City (of Rome) was corrupted with luxury and sloth, than did the Commonwealth with her greatness sustain and maintain all the vices of the Empeorors' and Magistrate's.  
Saint Austen concludes, that God gave so large an Empire to the Romans, inasmuch as they sought the good of their Country, and made that their glory, preferring the good and safety of the Commonwealth before their own. And that, than that Commonwealth flourished, when virtue and industry flourished, 
a Cùm Aerarium esset opulentum, tenues res privatae. Aug ut supr.  when the Common-treasurie was rich, but each private man's estate mean.  
That all the forenamed virtues may receive encouragement and furtherance, and the contrary vices so far as they are, be weeded out in this town, it belongs to your care, Right Worshipful, who must still take yourselves bound to use your sword and authority against two sorts of men especially: Enemies 1. of Truth, 2. of Holiness.  
1. Zeal for the truth of God is required in each Magistrate, who must first, truly and sincerely embrace the truth of Religion himself in his own heart and bosom. This may be known where it is: for it will make such an one seek by all means to further Religion in others, and to seek God's glory. Such a Magistrate (of Gods more immediate appointing) was joshua; 
Iosh. 27.16.17.18. 2 Sam. 6.20. etc.  such an one was David, who brought back the Ark, and danced before it. That indeed is the best music and pipe to dance after, and the Magistrate the fittest man to lead the dance: and such were all the godly Kings of judah. Secondly, he must set himself accordingly to abolish all idolatry, 
1 Kings 15. 1●.13.  as did King Asa, who removed even his mother from being Queen because she had made an idol in a grove, which he also destroyed. 
2 Kings 18 4.5. and 23 4.5.6.  And such an one was Hezekiah and josias. Thirdly, he must draw out the sword of justice against Seducers, as is commanded, Deut. 13.6.7. etc. as did jehu, 
● King's 20.25.  who slew all the Priests of Ball. At the least he must restrain them, and keep them from entering into the Lord's Sanctuary and Inheritance. Here the Magistrate must draw out his sword, 
Gen. 3.24.  and play the part of the Angel set at the door of Paradise, to keep the way of the tree of life, 
Psal. 80.13.  to keep the wild Boar from entering God's Vineyard. As we therefore Gods Ministers do oppose ourselves by teaching, and as the Lords dogs and housekeepers by barking tell you of the approach of enemies; so surely, you must also awake and not suffer the house of God to be broken and digged through by thiefs and robbers, 
john 10.10.  who come not but to steal and kill and to destroy. Either then shut your gates against such, or expel them, or bring the seduced to the curse, 
Nehem. 10. ●2.  and to the oath of allegiance both to God and to the King's Majesty. You have many very good laws to this end. Oh how much good service might you do both to God and his Majesty if you did wholly set yourselves duly and unpartially to execute the same! at the least, you might weary many of them out by continual mulcts levied diligently & constantly on them according to statute for each absence, if not bring them to Church, and, with God's blessing, save their souls: they want but rousing.  
2. There are also enemies of holiness and goodness, such as being wicked themselves & by their wickedness daily giving evil example to others, hate all goodness in others, 
Isa. 59.15.  so that he that departeth from evil makes himself a prey unto them. Now good Magistrates, whose office is to be keepers of both Tables, should, by their office and place, be zealous on God's behalf, both to defend the oppressed, and also to use severity in punishing offenders. They must therefore first maintain the innocency of the righteous: else it is a thing highly displeasing unto God, when in this kind, there is no judgement, Isa. 59.14.15. Secondly, they must execute judgement with severity, not only on the forenamed, but on all sorts of offenders whatsoever, so far as God's laws and the Kings, command or will permit, whether it be to death or to banishment, 
Esra. 7. ●●.  or to confiscation of goods, or to imprisonment. Thus by God's law witches must die, & enchanters, wizards, 
Deut. 18 11. etc.  necromancers must not be suffered. Others according to their faults must receive forty stripes. 
And 25.1, 2, 3. And 19.18, 19, 20, 21. Psal. 106.30 Psal. 101.8.  False-witnesses must be dealt with as they intended to deal with others. This zeal in Phinees was commended, & David professes so zealous he would be.  
Thus to do, is an acceptable Sacrifice to God, which Magistrates should make: 
Rom. 13.6.  for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Ministers, and their faithful service in this kind is to God an acceptable sacrifice. King's have been Priests in former times, and so must now be in this kind, as also inferior Magistrates: this is a work of their calling, and not against the Law which saith, Thou shalt not kill, which binds only private men, and public in their private occasions. So that they killing do not kill, but sacrifice: 
Aug de civet. Dei lib. 1. c. 2●.  Non enim ille occidit qui ministerium debet iubenti; He kills not, who in slaying obeys Gods command. This severity, so fare as your authority stretcheth, you must use, else foolish pity mars the city, and will lay it open to God's judgements. No private or sinister respects must withhold you from doing your duty in this, or in any of the forenamed parts of it. Which if you do, you may expect the continuance of God's blessed protection and favour to this your Town. And that you may so do, consider how wonderfully zealous Idolaters in all times have been and are, when in any kind they think they do service to God. This ensuing Treatise will tell you, they spared not their own bowels, but sacrificed their sons and daughters to the devil, their supposed god.  
Thus commending it to your diligent view and reading, myself to your love, and your Worships all, with the state of the whole Town, to Gods blessed and merciful protection, I here end, and humbly take my leave.  
From my Study in Newcastle upon Tine, this 30. of jan. 1620. Your Worships in all bonds and offices of Christian love and duty, ROBERT JENISON.   

THE HEIGHT of ISRAEL'S Heathenish idolatry.  PSAL. 106.37. 
Yea, they sacrificed their sons and their daughters unto Devils.  
SECTION I.  

CHAP. I. Containing the degrees of ISRAEL'S Idolatry.  
THe jews, either under Antiochus his tyranny, as some think, or rather in the captivity of Babylon, had this Psalm of praise, 
The contents of the Psalm.  prayer and acknowledgement of sin penned for them, as appears by verse 47. Save us, O Lord our God, and gather us from among the Heathen. Wherein, looking back to their first deliverance out of Egypt, they first acknowledge Gods wonderful mercies and goodness in preventing them with his favour, desiring a taste and experiment of the like favour in this their greatest need, verse 4. acknowledging also thankfully throughout this Psalm his continued and renewed mercies in their many deliverances. Secondly, they yield him the praise of his justice, acknowledging the effects of it from time to time in their manifold afflictions and scourge; 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 judgements of God, and now being grown to an height, have brought upon them this great captivity.  
All which three, Mercies, judgements Sins, are in this Psalm interchangeably and intermixedly mentioned, to signify the inseparable connexion between sin and punishment, and yet the sweet mixture of God's mercy with his justice. Each again either amplifying, aggravating or justifying another, and all of them conspiring to set forth the glory of God.  
First, their sins justify his judgements, and amplify his mercies, so that he must needs be acknowledged both just in punishing, and merciful in remitting. Secondly, his judgements do condemn their sins, and commend his mercies: for God never strikes without just cause in us, and therefore never removes the Rod but of mere mercy in himself. Thirdly, God's mercies and many deliverances do aggravate their sins, and justify his judgements; for, to sin again after mercy is once showed, doubles the fault, and stops the mouth of the faulty for complaining of after judgements.  
To leave the rest, let us take a view and consideration of their sins, as my Text occasions us. And first, the first word Yea bids us look back, or rather down to number the steps and stairs by which sin hath mounted to this height, 
The steps and growth of Israel's sins.  and ascended this Tower of Babel. Secondly, the following words will occasion a consideration of this particular sin itself.  
This growth of sin and of men in sin must be conceived to be, not so much personal in regard of the same men, as national in regard of men of the same Country, whereby the Children exceed the Fathers in wickedness, till their sins come to an height, fullness and ripeness, as did the sins of the Amorites after more than 400. 
Gen. 15.16.  year's growth; and of these Israelites from the time of their bondage in Egypt till their bondage in Babylon. Whence it is said of the wicked Kings of Israel, 
1 King. 16.25.30. etc.  that they did evil above all, and worse than all that were before them And of the jews generally That they did worse than their Fathers. 
jer. 7.26.  Here we may see it by their own confession in this Psalm, where we have their sins first of Omission set down negatively: Secondly, of Commission, affirmatively.  
First, of omission; where we may observe these degrees. 
1. Of omission, verse 7.   
First, They understood not his Wonders. This may be humane frailty and blindness. Secondly, They remembered not his mercies, but forgot his Works. 
verse 13.21.  This is negligence joined with weakness. Thirdly, They forgot God their Saviour. And this is unthankfulness added to the former. Fourthly, They waited not for his counsel. This is pride and security, 
13.24.  it seems they needed him not. Fifthly, They believed not his Word. This is unbelief worse than all the former. Sixtly, They harkened not unto his voice. 
25.  What's this but plain obstinacy and contempt? so much a greater sin than the rest, as it is more wilful than 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 moreover most of all pernicious to themselves. They could go no higher or rather lower by omissions.  
Secondly, 
2. Of commission  their sins of commission have their degrees too. First generally acknowledged, verse 6. We have sinned with our Fathers, we have committed iniquity, we have done wickedly. Where the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin or to err and swerve from the mark, is not so much as the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to do perversely; nor that so much as the third word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to do wickedly, and that with great pains taking and disquiet as the word properly signifieth; according to which sense some expound the word, Eccles. 7.17 which we read. Be not overmuch wicked. Ne occupes te mediùm, sz. In negotus mun●●mis ne inqui●●● te: That is, Busy not thyself too much in worldly affairs, disquiet not thyself. The same gradation is, Dan. 9.5.  
Or, following the words in the English, they committed iniquity, and sinned: this notes the act of sinning; and so do just men sometimes sin actually: but moreover these did wickedly; this notes an habit and customary practice of sin, with delight, willingness, and wilfulness, for they sinned both actually & habitually. These two are distinct, as Aristotle teacheth. 
Arist Ethic.  It's one thing facere injustum, to do an unjust and wicked act; another, facere injustè, to do it unjustly and wickedly.  
But more particularly, observe these degrees out of this Psalm. They sinne first in thought and affection; secondly, in word; thirdly, in work.  

1. In affection.  
Verse 14.  1. In affection, and that by degrees: 1. They lusted a lust in the wilderness. This is an humane (though as they lusted a sinful) affection. 
16.  2. They envied Moses also in the camp, and Aaron the chosen of God. This is devilish. Yea saith the text, 
24.  Thirdly, They despised the pleasant Land, as if this were more than both the other.  

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

3. In work. 19, 20.  3. In work. The degrees are these: First, They made a calf in Horeb. Secondly, They worshipped the molten Image. Thirdly, They joined themselves to Baal Peor, namely, in the same yoke, which is more than bare worshipping: they partake at the table of Devils, for they ate the sacrifices of the dead. 
●8.  Fourthly, not only this, but thus being mingled with the Heathen they learned their works. The former might have been through constraint or ignorance, but this was willingly and with their choice. But what works? the forenamed, 
Verse 36.  They served their Idols. And not simply so, but in the most hard, strict and slavish manner of service; for it follows in my text: Yea, they sacrificed their Sons and Daughters unto Devils: and verse 38. Shed innocent blood, even the blood of their Sons and of their Daughters, whom they sacrificed unto the Idols of Canaan.  
Whither now? Surely they are at a height of impiety, they can go no further then from God to the Devil, from serving of God to serve the Devil: from serving God with all the heart, soul, mind, strength, to serve the Devil with all these; yea, in a stricter service than God himself doth require at our hands.  
Thus their sins being full, and Idolatries ripe, God's patience can no longer expect, but must needs thrust in his sickle: the Regions are white, and yet this fruit (you may rather call it chaff) is not so white for the floor as dry for the flame: and therefore their sins 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 judgement so often threatened, 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 justice so long as there is hope: and therefore at the first he punisheth more gently, according to their own mind, for, He gave them their request: yet with a curse, 
Verse 15.  he gave them Quails, But he sent leanness into their souls. 
Verse 17.18.  And after by a more apparent judgement, the earth swallowed some of them, The flame burnt up 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 up his hand against them— to scatter them among the Nations. Thirdly, as if God before had but dallied, now in good earnest, upon their most grievous 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 own inheritance, and gave them into the hand of the Heathen, and they that hated them ruled over them, etc.  
This now is the nature of sin and sinners, never to make an end till they have brought themselves to destruction. And thus are these same jews elsewhere described: First, by their turning away from God, Ezek. 23.35. jer. 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 unthankfulness, and of their idolatries with Images, this sin mentioned in my Text, comes in the last place, as the height and compliment of all, Ezek. 16.20. Moreover, thou hast taken thy sons and thy daughters whom thou hast borne unto me, and these hast thou sacrificed unto them, (that is, to Images) to be devoured; is this thy whoredom a small matter? etc. Lastly, the Prophet, 2 Kings 17.6.7. etc. to 17. giving a reason of Israel's captivity, after a long enumeration and catalogue of their transgressions, rests himself in this, saying, And they caused their sons and their daughters to pass through the fire. Yea, sold themselves to do evil in the sight of God: therefore the Lord was angry with Israel, and removed them out of his sight.  

The spreading of their idolatry.  Now that they can go no higher, see yet how this sin spreads itself into breadth. First, in regard of the sinners themselves, 
1 In regard of the Sinners.  not some one, or some few, but they, indefinitely, the children of Israel: it seems it was a general sin and fare spreading. 
2 Of the multiplying of Sin.  Secondly, in regard of the multiplication and re●terations of their sins, according to the number of Idols in the City and out of it. Thus Manasseh shed innocent blood very much, till he filled jerusalem from one end to another, 2 Kings 21.16. Thus is jerusalem said to have built her an high place in every street, and at every head of the way,— to have multiplied her whoredoms— with the Egyptians— Assyrians— Canaanites,— yea, saith the Lord, thou hast plated the harlot with them, and yet couldst not be satisfied, 
3 Of the faculties of soul and body.  Ezek. 16.23.24. etc. Thirdly, in regard of all the faculties of soul and body, jer. 8.2. all which have been carried to their imagined gods and host of heaven, whom they have loved, whom they have served, after whom they have walked, and whom they have sought, and whom they have worshipped. 
4 Of the intention of each faculty.  Fourthly, in regard of the utmost extent and intention of each faculty. Thus was Samaria set on fire with her lovers, Ezek. 23.5. And the Israelites inflamed, or inflaming themselves with Idols, slaying the children in the valleys under the cliffs of the rocks. Esa. 57.5. O height of impiety! This is it, by little and little to fall from God, from his only will and worship, and to give the reynes to little beginnings: for thus often God in his lust judgement gives men over to extremities, punishing coldness in our holy profession, by giving men over to a superstitious zeal, 
2 Thess. 2.10.11.12.  Sending strong delusion, that they should believe and love lies, who believe and love not the truth.  
This is also the nature of sin unresisted: for so one sin causeth another. First, as the efficient cause, one being a bait to another, and a step thereunto, even as the lesser wedge makes way for the greater. Secondly as the matter thereof, as drunkenness of lust. Thirdly, as the end thereof, as when whoredom 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 sin with another. Where these causes concur, especially when God leaves men to themselves, and to their own corruption, (which being capable of all forms, may receive the very stamp, print, and image of the devil himself,) what marvel if from little springs there grow a sea of wickedness?  
We have seen it in these jews, and may further see it by this gradation: for we may not think they became suddenly thus extremely evil, but by these degrees.  
Whereas there is a double power to overcome sin, first, the power of Nature, or of our own free will, such as was in Adam before his fall; and secondly, the power of Grace by jesus Christ: These jews, First, even now since the fall conceiving the wound of original sin to be in part curable by the power of their own free will, 
Malach. 4.2.  they began to neglect Christ their promised Messiah, and the only true Physician. And whereas from this power of Nature and of Grace, Righteousness is double, Christ's and our own, they, Secondly, proceeded to a mixture of their own righteousness with his. Thirdly, from that to their own righteousness only, from Christ to Moses, from the Gospel to the Law. Now whereas their own righteousness and obedience is either inward or outward, they, Fourthly, fell from the inward to the outward only: from inward obedience to outward performances of moral duties, that is, from the Spirit to the Letter, from the heart to the lips and hand, witness the fift of Matthew. Now again, this outward obedience being either in regard of Moral duties or of Ceremonial, they, Fiftly, fell from the Moral to an external Ceremonial holiness, and a looking for of righteousness from their sacrifices, observation of days, and other Ceremonies, which they preferred before Mercy, Faith, Obedience. Now Ceremonies are either prescribed by God himself, or they are only of men's devising: they therefore, Sixtly, proceeded to seek righteousness from ceremonies of their own devising, and from will-worship. Again, these ceremonies and practices are either less impious and abominable, as the washing of hands, cups, chairs; or more wicked, unto which they, Lastly, fell, namely, to most wicked practices and superstitions of their own, and such as God's Law most plainly condemns, as the prostitution of their daughters, and the sacrificing of their children to devils; for saith my text, Yea, they sacrificed their sons and their daughters unto devils.   

CHAP. II. Containing an Application of the former Chapter.  
WAs it thus with the jews Gods own 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 covenants, and the giving of the Law, and the Service of God, and the Promises? and may it not be so with us Christians? What better or greater privileges, promises, or exemptions from possibility of erring have we then they, further forth than we and they hold ourselves to the heavenly pattern, the only rule of God's word? Nay, is it not so already with us Christians? and hath not the mystery of iniquity and Idolatry grown to its height by like degrees? 
Popery grows on by degrees.  See it in these particulars (not to apply to Papists what was lastly observed concerning the jews, which any diligent eye, 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: I doubt not to affirm, from (corrupt) nature, for we see men naturally delighted with pictures and Images, we see what love and respect children give to their puppets, how they prefer the resemblance of a Dove or Dog made into a cake, before the lump or loaf itself; some picture or puppet made out of silver before the lump or mass of silver: 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 think that is rather in men grown then in children, who have no judgement of the works either of nature or Art: but men both upon the former ground, and also naturally delight in making and beholding pictures, as resemblances of the works of God and nature: which workmanship of his, seeing they cannot make, they yet imitate and delight in it. These than are the degrees grounded partly on Nature, partly on Art: First, Delight. Secondly, Ornament, for so also are they used. Thirdly, they had also an historical use. But fourthly, honour and respect given to deceased friends and benefactors, have caused statues to be made and erected, pictures to be hanged up, first, only in the houses and porches of private friends, but at the length, in Churches also and Oratories, and that both without and within the Christian Church. Thus have Emperors and Kings erected their own images, that they might be worshipped in their images both alive and dead, 
Dan. 3.1.  as Nabuchadnezzar, and Caius Caligula, in whose Statue was this inscription, Caius Caligula Caesar Deus. Caius Caligula Emperor and God. These and the like might be helped forward by fear in men or flattery; or some conceit that these images were fall'n from heaven, as men thought of the image of Diana, Acts 19.35. So within the Church. Thus about the year 705. 
Polydor. Virgil. de Invent. lib. 6. cap. 13.  the sixth Synod held at Constantinople ordained that images of Saints should be in the Church: the pretence was that they might be laymen's books. Well, this once a foot was helped forward by the Devil's insinuating himself into them, speaking and giving answers by them, and working Miracles at them: So that the honour gained unto them, is by degrees grown so great, that the images are worshipped and reverenced with the same worship which is given to the Saints themselves, yea, with greater adoration than ever the Saints living durst have arrogated to themselves, or do now assume. So that I conclude this instance about images, as the holy Ghost doth the like idolatry, who after a large description— saith, The workman— heweth himself down Cedars— he will take thereof and warm himself, yea, he kindleth it and maketh bread; yea, he maketh a god and worshippeth it: he maketh it a graved Image and falleth down thereto, Isay 44.15.  

2 Invocation of Saints  Secondly, see this also in their Adoration, Invocation, and honouring of the Saints themselves, which from an anniversary commemoration without invocation, is crept up to a superstitious worship and invocation, which invocation at the first was used only oratorically, by way of Apostrophe, or turning the speech to the parties deceased: after, men used to commend themselves to the prayers of their friends, being about to departed this life. Thirdly, after that, to pray unto them being dead. Fourthly, moreover to honour them also with divine titles: yea, to honour their very relics, and at length to invocate not only true Saints, but damned spirits, and such as have justly suffered for treason, etc. yea, chimaeraes of their own, which of emblematical pictures have crept into the Pope's Calendar, as Saint George, Saint Christopher, etc.  

● Sacrifice of the Mass.  And is it not thus also in the pretended Sacrifice of the Mass? First, our forefathers, the better to draw on the Heathen, who were scandalised at the abolishing of external 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 years, superstition increasing, this spiritual sacrifice began to be conceived of grossly, as an external one: hence transubstantiation, without which the sacrifice could not be external. From thence Adoration, and an opinion of meriting heaven, even by the work wrought.  
Lastly, 
4 Supremacy of the Pope.  the like degrees and ascent we may observe 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 above another, was either in regard of more excellent gifts, or at the most, in regard of place and seat, so was Rome preferred in regard of the Emperor's residence there. Afterward, to avoid Schism, one had superiority, though no authority over the rest. Then thirdly crept in Ambition, from whence fourthly, abuse of authority, in Victor, by unjust excommunication. Then, as a fruit of ambition, and after the appointing of four Metropolitan Bishops, and the Emperor's removal to Constantinople, flamed forth Contention; the end and conclusion of which was, that Boniface the third, should be called (and so after him other Roman Bishops) Oecumenicus, caput Ecclesiae, & summus Pontifex, that is, Universal Bishop, head of the Church, and chief Priest. After this, the Pope's usurped authority, first over all other Churches; then, withdrawing the shoulder by little and little from the Emperor, 
They are in this form invested: I invest thee in the Popedom,  praesis V●bi & Orbi.  and refusing to be created by him, they usurped authority over them also, as did Gregory 7. and took all temporal authority from the Senate and Consuls of Rome, whom Nicholas the third put down. At length, they now challenge sovereignty and authority over and above the whole Church, general Counsels, yea, the whole world.   

CHAP. III. Containing further Application, concerning the spreading and growth of sin.  
NOw as we have seen the growth, and I hope the height of iniquity in the Roman Church, so, for all other kinds of sin, if we look over all mankind, we shall find sin to be of the same spreading and overflowing nature, and that this Serpentine and viperous brood and body of sin winds itself by little and little, first a finger, than the head, next the body, and lastly the tail, by which it stings to death: So that where it is not resisted at the first, like a flood, it breaks the banks, overflows, and lays all waist, as we may see it both generally and particularly also in regard of each man, in whom, without good heed taking, sin by degrees grows to an height. For the general overflowing and increase of sin, 
The spreading and growth of ●●n generally.  we shall find it in Scripture described all by extremities, as if all iniquity were now ripe and the world ready to be reaped. First, by an extreme depth in regard of omissions. Secondly, by an extreme height in regard of commissions. We shall find a no of omission answering a yea of commission, 
●. Of Omission, ●n regard 〈◊〉 of persons. ● sins  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 have not done, saith the Lord, according to the judgement of the nations that are round about you. No, nor yet as the bruit creatures, the Stork, Turtle, Crane, Swallow, which know their appointed times: but my people, saith God, know not the judgement of the Lord, jer. 8.7. 
Resolution . Or thirdly, the resolution of the person, jer. 2.25. But thou saidst desperately, No, for I have loved 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 have transgressed thy law, in so much that death hath passed on all men, for that all have sinned, 
●. Of their sins. ●. Number.  Rom. 5.12. Secondly, the sins of the persons, and that first for number and repetition, not once but often committed: Psal. 78.40.41. How oft did they provoke him in the wilderness, and grieve him in the desert! yea, they turned back and tempted God. 
2. Measure.  Secondly, for quality, manner, degree, and measure of sin: thus Hebr. 11.36. Others have been tried by mockings and scourge (of wicked men) yea, moreover by bonds and prisonment. For this is such a sin for height, 
Luke 3.20. 3. Impudence.  as Herod added above all his sins when he shut up john in prison. Thirdly, for impudence, Esay 3.9. Yea, they declare their sins as Sodom, they hide them not. Fourthly, for defence and justification of them, 
4. Defence.  whereby in a manner merit is ascribed to them, john 16, 2. Yea, the time cometh, that whosoever killeth you shall think he doth God service. Fifthly, for delight in sin, Isay 66.3. Yea, 
5. Delight.  they have chosen their own ways, and their soul 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 hear the law.  
Now surely if such was the general overflowing of sin, when these things were written, what may we think is it now in these last days of the world, wherein Saint Paul hath told us, Perilous times shall come, 
2 Tim. 3.1.2.3.4.5.  for men shall be lovers of themselves, covetous, boasters, proud, blasphemers, etc. We need not seek fare to find many amongst us on whom we might instance all the former complaints of God and his Prophets, which we might justly take up against the profane miscreants of our times.  
But leaving this general consideration: who feels not in himself, and sees not in others, each sin without timely resistance made, growing to an height by the same degrees that man himself from nothing grows to his perfection? This resemblance I follow the rather, because it is used by S. james, ch. 1. v. 14.15. and Saint Paul, Rom. 7.4.5. For sin is a bastardly brood, having the Devil to its father, and our corruption to the mother, which is the Devil's concubine.  
First, Lust, 
Eleven degrees by which each sin grows to its height.  concupiscence and the corruption of our nature, is as the prostitution of the soul by which it lieth open to the Devil's suggestions. Secondly, wicked thoughts, whether steaming up thence or cast in by Satan, are as the seed in the womb. Then, sudden delight, is as the retention of the seed in the womb. Fourthly, Consent is the conception of sin. Fifthly, a more permanent and enduring delight upon consent, is as the fashioning and articulation of it. Then Sixtly, purpose to commit sin, is as the springing of the child in the womb, hastening the birth and egress. Then seventhly, follows the act itself, as the birth of sin. These are the degrees about the breeding and hatching of sin: Yet four 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 evil heart: then, an unfaithful heart: And Lastly, it departs from the living God, by utter falling away from God, grace, and goodness. Now that which will follow upon all these, is, that one sin perfited, will draw on and make way for other greater sins, so that without repentance, men shall proceed from evil to worse, till at the length, they be tied and bound in infinite chains, and therein kept for the day of destruction.  
Oh therefore that men out of the former considerations, would but lay to heart this mystical working of sin, that with fear they might either watch against the first motions of sin, or with speedy repentance but wind themselves out of the snares of the Devil, as knowing that otherwise God will one day wound the hairy scalp of him that goeth on in his sin.  

We must resist sin at the beginning.  What is then to be done? Surely this should cause us earnestly to entreat, by daily and unfeigned prayer, that we be not lead into tentation, seeing there is no sin so great, into which we may not in time fall, especially if God leave us to our own corruption and Satan's politic stratagems, or otherwise in his justice give us over from one degree of sin to another. This we may justly fear, when we are not careful to resist sin at the first. If we give entertainment to evil thoughts, and lodge them 〈◊〉 our hearts, Satan seeing how kindly we receive and entreat his harbingers, will come himself, attended with legions, and take up the best room in our hearts, out of which he will not be dislodged, till we seek to, and give welcome to Christ and his spirit, a stronger than Satan. Here then is use and need of our diligence, watchfulness and wisdom. Oh that we could be but as wise in this kind as others are wicked. Harlots which prostitute their bodies to filthy lusts, labour by all means they can, either to hinder the conception, or to kill the child in the womb, or to drown it, or otherwise to make away with it afterwards, that so they may avoid the shame of the world, and charge of bringing it up. When Pharaoh would hinder the multiplying of the children of Israel in Egypt, Come on, 
Exod. 1.10.16.22.  saith he to his people, let us deal wisely with them, lest they multiply. Hereupon, as he set hard Taskmasters over them, so he commanded the Hebrew Midwives, when they did the office of a Midwife to the Hebrew women, to kill all the males. Which when it took not effect, he then charged all his people, saying, Every son that is borne, ye shall cast into the river. 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 sin, or being borne, to dash these little ones, the children of confusion, against the stones, 
Psal. 137.9.  or rock Christ jesus.  
But alas! sin and Satan are too wily for us, and our own hearts too treacherous, and our nature weak; so that in this state of mortality, we cannot possibly hope to be free of sin: 
Humanum est labi, errare, decipi.  we must cease to be men before we can hope to cease from sinning. To sin, is inseparable from man's nature; and that man doth sin, it must be ascribed to humane frailty, as it's said of Ephraim and judah, 
Hos. 6.7.  But they like men have transgressed the covenant. What then? Seeing we cannot but sin, shall we delight in sin? God forbidden. Thus of men we should become beasts, namely filthy dogs and swine, 
2 Pet. 2.22.  whose property it is to return to the vomit, and to wallow in the mire. Much less than must we become devils, by defending known sin, or being enemies of righteousness, or resisting the good motions of God's Spirit, or the truth; for which Elymas deserved the name of child of the devil. 
Act. 13.8.10.   
Our only way then is, to be as zealous in good, 
We must show a proportionable zeal against sin.  as ever we have been forward in evil: and (whereas perfection in this life is to be measured rather by our desires, affections, resolutions, and endeavours, then by performance) to show our zeal, first, by our hatred of evil, 
1 By our confession.  and our confessing and bewailing of sin, aggravating it against ourselves, by the same degrees by which we trespassed against God, 
Dan. ●5 and 7.  saying with Daniel for himself and the people in captivity, We have sinned, and have committed iniquity, and have done wickedly, yea, we have rebelled and departed from thy precepts, etc.  

2 In our new obedience and willingness  Secondly, by being ready and willing to our power, yea beyond our power, to yield obedience to God's Commandments; that so, for our readiness and resolution to obey, we may say with David, 
Psal 40.8 Psal. 11●. 34  I delight to do thy will, O my God, yea, thy law is within my heart: and pray with him, Give me understanding, and I shall keep thy law, yea, I shall observe it with my whole heart: that so it may be said of us generally in respect of all good duties, what Paul said of the Macedonians in the matter of alms, 
2 Cor. ● 2  To their power, I bear record, yea, beyond their power they were willing. This resolution to obey God, even in his hardest commands, whether by obedience active or passive, our Saviour Christ would have to be in us 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 own life also, he cannot be my disciple. This affection was in S. Paul, and should be in us, when for Christ's sake and the Gospels, he said to the Philippians, Yea, 
Philip. 2. ●●.  and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all.  

3. In our sorrow for sin.  Thirdly, by our sorrow for sin committed, and by the fruits thereof, that so also it may be said of us, as S. Paul said of the Corinthians, 
2 Cor. ●●●  Behold this selfsame thing that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge. Such Yeaes as these would echo well to this Yea in my text, where it is said, Yea, they sacrificed their sons and their daughters unto Devils.    

THE HEIGHT of ISRAEL'S Heathenish idolatry.  PSAL. 106.37. 
Yea, they sacrificed their sons and their daughters unto Devils.  
SECTION II.  

CHAP. I. Wherein is proved that the gods of the Heathen were Devils.  
NOw let us consider this sin in particular: and because it is a sin of this nature, belonging to Idolatry and false worship, 
Of the Idol gods of the jews and Heathen.  let us first take a view of these Idol gods: Secondly, of the sacrifices and service done unto them.  
It's here said, They sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to devils, or to destroyers and spoilers, so called from the effect: not to any Platonical or good Daemon, but to the devil himself our malicious adversary. If we compare this place with Deut. 12.31. we shall see that these devils were the gods of the Heathen. There the Lord forbids his people to do unto him as the Heathen did to their gods, for they, saith the text, have even burnt in the fire their Sons and Daughters to their gods: and Deut. 32.17. Moses in his Song complains of the Israelites, that they sacrificed unto devils, not to God, to gods whom they knew not; to new gods that came newly up. These gods were the Idols of Canaan, verse 38. of this Psalm: and the Idol Moloch, whereof in particular God gave his people caveat, Levit. 18 21. which Idol was the Image of a Calf, vast and hollow, having seven chambers or rooms in it, according to the variety of several gifts and sacrifices which were to be consumed in it: whereof one was appointed for a sheep, another for a lamb, a third for a calf, but the last was for children, who by their parents were cast in and burnt quick.  

●hat they were Devils. ●●oued. ● From Scrip●●●●  Here we will show, first, that the gods of the Heathen were indeed Devils. Secondly, How Devils came to be acknowledged and worshipped for gods. That they were Devils, will plainly appear, if first we consult with the Oracles of God: Saint Paul tells us, 1. Cor. 10.20. that the things which the Gentiles sacrifice, they sacrifice to Devils, and not to God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies evil spirits and the very Devils, according to the use of Scripture, which by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understands diabolos, Devils, as 1. Tim. 4.1. where mention is made of doctrines of Devils, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thus Levit. 17.17. God chargeth his people that they shall no more offer their offerings unto Devils, after whom they (that is the Gentiles) have gone a whoring. And so is Rehoboam said, 2 Chron, 11.15. to have ordained him Priests for the high places, and for the Devils, and for the Calves, which he made: and my text is plain, which saith, They sacrificed their Sons and Daughters unto Devils.  

● From their accepting of sacrifice. See Baruch. chap. 6.  A further proof hereof is, that they were neither the true God, for Saint Paul tells the Galathians, ch. 4.8. that when they knew not God, they did service 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 only: and so indeed they are, for, saith Saint Augustine, 
a August de Civit. Dei. lib. 10. cap. 19  As when we pray to or praise God, we direct our words to him only 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 
b Non altere quam illi, cuius in cordibus nostris, invisibile sacrificium nosipsi●sse debemus.  only to whom we own the invisible sacrifice of our own hearts and selves. Therefore, the good Angels being perfect in charity both towards God and man, will neither, by accepting any sacrifice, dishonour God; which even good men, Paul and Barnabas, 
Acts 14.14.15.  refused to do; nor, seeing they love us as themselves, will they have us to attain happiness by other means than they themselves do: so that, seeing, as the same Father saith, 
August. ut supr. lib. 10. cap. b. 4.7.19.25.26.  The sum of both Tables is fulfilled in this, that we should 
c Et a quibus diligimur duci, & quos diligimus ducere.  both be gained to God ourselves by such as love us, and gain and draw others, whom we truly love, to God: therefore, good Angels truly loving us, will accept 
d Nolunt nos sibi sacrificare, sed ei, cuius & ipsi nobiscum sacrificium esse noverunt.  no sacrifice from us to themselves, as knowing it is to be offered to him only, to whom both they and we jointly, do own ourselves in sacrifice. Therefore I conclude, Daemonum est haec arrogantia superborun, etc. It is only the Devil's pride against God, and malice against man, which dares presume to require or accept any sacrifice to itself from man.  
If this be not proof enough, 
3. From their enjoining and accepting sacrifices of men.  we need no better argument to discover the nature of these gods, than this very service in my text, accepted of them: for both by the record of sacred writ, and relation of heathen Authors and other writers, we know, that nothing was so usually commanded nor gratefully accepted by these heathenish gods, as was the shedding of man's blood, 
Orosius lib. 4. cap. 6. Trogus, Lactantius lib. 1. etc.  and the sacrificing of men, maids, and children unto them, as appears by the usual practice of men in former times.  
To the testimonies of Scripture mentioned formerly, I add only 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 took his eldest son that should have reigned in his stead, 
Among the Heathen.  and offered him for a  offering upon 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 kill of Androgeus, it willed them to send yearly to King Minos, seven bodies of each sex to appease the wrath of god. Now this kind of yearly sacrifice continued still in Athens in the time of Socrates. Thus the carthaginians, being vanquished by Agathocles King of Sicily, and supposing their god to be displeased, to appease him, did sacrifice two hundred noble men's children. This custom was ancient even before the Trojan war, for than was Iphigenia sacrificed. Thus we read that the Latines sacrificed the tenth of their own children to jupiter: that men and children were usually sacrificed to Saturn in many places, in Candy, Rhodomene, Phenice, Africa; and those commonly the choice and dearest of their children, and most nobly descended. The manner of sacrificing their children to Saturn, 
Diodorus Bibliothec. lib. 20. Ludovicus Vi●es ad August. de civet Dei. lib. 7. cap. 19  Diodorus relates to be this: Bringing their children to the statue or image of Saturn, which was of huge greatness, they gave them into his hands, which were made so hollow and winding, that the children offered, slipped and fell down through, into a cave and furnace of fire. These sacrifices continued in use, till the birth and death of our Saviour Christ, who came to destroy the works of the Devil: for such sacrifices were first forbidden by Augustus Caesar; after, more generally by Tiberius, (in whose reign our Saviour suffered) who, as Tertullian writes, so straitely forbade them, that he crucified the Priests who offered them: howbeit, even in Tertullians' time, and after in Eusebius and Lactantius times, such sacrifices were offered, (but closely) to jupiter Latialis.  
Who can now doubt, seeing such exceeding superstitious cruelty, but that the gods commanding such sacrifices, were very Devils and enemies to mankind? God commands no such thing, but forbids it, and threatens plagues to his people, 
jer. 19.5.  because they had forsaken him, and built the high places of Baal, to burnt their sons with fire, for  offerings unto Baal, which, saith God, I commanded. not, neither spoke it, neither came it into my mind. Most infallibly then we may conclude, that none but Satan that Arch-devill with his Angels, were the commanders of such service, for this agrees right well with his nature, who hath been a murderer from the beginning. 
john 8. ●4.  Nothing delights him more than the shedding and spilling of 
a Quia omnium sem●●●m optimum est genus h●manum, Aug. de Civit. ●ei, lib. 7 c●●. 19  man's blood, in so much, that if but a bond be to be sealed to him by his devoted slave (his bondslave) it must be written with his blood. If it please some French 
b Resort I. bauiu●si●●g. lartum p●rte ●ecunda c●sser at. 5.  Lord to write a book of Magic, it must be done with the blood of some twenty children It is ordinary with our late jews, for and in their ex●●tions, to use the 
c 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 
d Nicephorus & Socrates.  julian the Apostate Emperor did celebrate with manslaughter his magicke-sacrifices; who also, in imitation of as good a master, Heli gabalus, sacrificed many men, only for the inspection of their intralls, thereby to make conjecture of future events.  
From which premises, we may further conclude, that the gods, 
Sacrifices of men among the Americans.  whom the poor Americans of the West Indies have, and in part do yet serve with such bloody sacrifices of men, are no other, than the same devils, who there especially bear sway, where Christ and the Gospel is not heard of. 
joseph. Acosta his natural and moral history of the Indies, lib. 5. cap. 19.20.  We read in their histories of infinite sacrifices of this kind: of a certain number sacrificed in their feasts, which were monthly, yearly, and every 52. year: 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 corn, in the beginning and in their undertaking of war; 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 custom of the ancient Romans, whose servants used to be slain at their master's funeral; 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 bulls: which custom is still in use in Spain, as witnesseth their own Mariana The number of men thus sacrificed by these barbarous nations must needs be exceeding great, 
Mariana lib. de spectaculis, fine.  as appears by what we read of the practice of Moteçuma, last Emperor of Mexico, who sending one of his Nobles to entertain Ferdinando Cortes, the first conqueror of these parts, and to relate unto him his greatness; his greatest argument thereof was, that he sacrificed yearly to his gods 20000. men, yea some years 50000. For which cause he reserved the Province of Tlascalla unsubdued, that from thence as occasion served, he might have captives for the sacrifices of his gods, for such especially they used to sacrifice, as were taken in war: herein following the custom of the ancient Romans, who hereupon, as is thought, called their sacrifice Victima, as of a thing conquered; and Hostia, quasi ab host, it being an offering made of their enemies.  
The manner used by them in their sacrificing was this: Their Priests did open their breasts, take out their hearts, and cast them at the Idols face. 
Ludovicus Viues on S. August De Civit. Dei, lib. 7. c. 19  It seems elsewhere it was by burning also: for Ludovicus Viues tells us of an Island found out in his time by French Mariners, who called it from their King's name Carolina, wherein they saw many images of their gods made of brass, and hollow, wherein children were most cruelly burnt and sacrificed; sacrificed I say, even to the same gods, to whom the heathen, and these jews in imitation of the heathen, sacrificed, to wit, to devils, for they sacrificed their sons and their daughters unto devils.   

CHAP. II. How the Devil 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 means 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 is left imprinted in the hearts of the most barbarous nation: so that rather than man will not have a God, he will make one himself, and fear his own handiwork.  
Secondly, Man since his fall is without the true God, whom as he hath forsaken by sin, so also is he forsaken for his sin; and therefore is man naturally ignorant of Gods will, and how he will be served.  
Thirdly and chief, God (that he might be acknowledged the only true God, and worshipped according to his own mind and will) hath made his power and Godhead known, and also revealed his will to such as his eternal decree hath made choice of, whom he would bind to himself by true religion, and by performance of duties enjoined in both Tables, and that both with external and internal worship. To this end he made a Covenant with his people the jews (which for substance he continues still with us) wherein on his part he first makes himself known by many free promises and proffers of diverse benefits, grace, mercy, deliverances, and life itself: and this he doth and confirms unto us in his word and Sacraments. Secondly, he requires and looks for something from us. Therefore on our part he requireth first, that by faith we believe what he promiseth, and receive what he offers; which we do in the word and Sacraments: Secondly, that by obedience inward and outward we both promise and perform what he requires in his laws both moral and ceremonial, by giving him the inward sacrifice of the heart, as also outward oblations and sacrifices, and by the celebration of Feasts by way of thankfulness to him.  
Yet more, for the further manifestation of his sovereignty and Godhead, and for the confirmation of our faith in his promises, he (yet long since more than now) wrought many miracles, and foretold us of things to come, whereunto he requires our assent and belief.  
These things granted: we further presuppose, the subtleties and sleights of Satan, that he is able (by God's permission, which we also presuppose, as without which he can do nothing) to seduce and misled man's ignorance, to the acknowledging and worshipping of false gods, and of himself. Further, that as by his subtlety he can do this, so his pride against God and malice against us is such, that he will do it, and which indeed he doth accordingly. Now let us see how.  
He knowing that it is a principle left in man's nature, to acknowledge a God, which he cannot extinguish, therefore takes the advantage of man's natural knowledge, and where it is wanting of itself, and not able to discern of the true God, he takes upon him to direct it, and so sets it on that which is no God, namely on himself. But how is this done? 
By imitating Gods dealings with his Church.  In one word, by transforming himself into an Angel of light, and by imitating the true God, and by counterfeiting his dealings with his Church: for he knowing how hateful he is to all mankind, and how little like to prevail, 
Mali nitas daemonum, nisi alicubi se transfiguret in Angelum ●●ci, non im●let negotium e●●ptionis. August. De Civit. De●, lib. 2. cap. 26.  if in his own name he should do any thing, therefore by imitating God and his works, he wins that credit to himself which otherwise he might despair of.  
Therefore first, as God made a covenant with his people, that he would be their God: so Satan joins in league with the world, labouring thus to bind men to himself, which he doth either implicitly or explicitly, either openly or covertly. 
1. In promising.   

2. Sealing.  Secondly, as God hath his word and Sacraments as seals of his covenant unto believers: so the devil hath his words, and certain outward signs to ratify the same to his instruments; and in imitation of the Sacrament of Circumcision, he imprints some secret mark or other in the bodies of such as more specially devote themselves unto him, as in the mouth, or under the hair of the body.  

3. Requiring  Thirdly, as God requiring our service, obedience, and faith, requires also the testifications thereof, by Invocation, Thanksgiving, and Sacrifices: so doth the devil.  

1. Invocation,  First, he also will be invocated, and he hears them that call upon him according to his will, when God permits him.  

2 Thanksgiving  Secondly, for Thanksgiving: As God had his yearly Feasts among the jews for their remembrance of former benefits received: 
By Feasts.  so had the devil his among the Gentiles; some of them answering in the time of the year, and in other circumstances, to the Feasts ordained of God. I will instance only in the Feast of Tabernacles, which, as we may read Levit. 23.33. etc. was kept on the fifteenth day of the seventh month, which fell in Autumn in the time of vintage, for the celebrating of which feast they had certain Psalms fitted, to wit, as Saint Hierome observes, three; the 8.80. and 83. whose titles, saith he, make mention of wine-presies, by an elegant trope intimating the month 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, lascivious dance, with the like.  
Thirdly, 
3. Sacrifices and offerings.  we know God had his sacrifices as exercises to keep his people in his service and worship, and them performed with diverse ceremonies: so likewise, the gods of the Heathen, because they would needs play the apes with God in all things, required this service also after the example of the old Testament; and that with observation of many like circumstances, which the rather they used, as to deceive the Heathen; so, in likelihood, in time to come, the more easily to draw on the jews to heathenish superstition, when they should see the same or like services to their own: as indeed the event proved.  
Now God required the firstlings of their fruits and cattles, 
1. Of fruits and beasts.  that they should acknowledge themselves beholding to him for them; on the contrary, these gods require the acknowledgement of such things to be made to themselves, and to their Images. And as God, so did the ancient heathenish gods enjoin the sacrifice of bruit beasts, where we know that among the jews, Lambs especially, and more ordinarily were used in sacrifice, as in the daily sacrifice morning and evening, and in their most celebrated ●●●st and sacrament of the Passeover, 
Exod. 12.3. etc.  used to signify and typify jesus Christ, who is called, the Lamb slain from the beginning of the world: In which sacrifices then, and now in Christ, 
1. john 2.2.  they and we find 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 Lamb, which is all one in signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consiliare, to reconcile: and from thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pugno, decerto, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to hate irreconciliably, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

Particularly men  But God moreover commanded Abraham to sacrifice his son: in which, as in all others, Christ in his humane nature was signified; wherein he should be sacrificed and dye for the sins of the world. Hereupon the Devil must needs put this also into the heads of the Heathen, namely, to sacrifice men, and so to lay the sins of a whole City or Country, upon the back of some one poor wretch, to make an atonement for the rest. To give but one instance: 
 The Leucades, as Strabo reports, yearly made choice of some notorious malefactor, and sacrificed him for the whole.  

 If we cast our eyes on diverse circumstances about the sacrifices of the jews, we shall find the like among the Heathen  

A●●●●●●ing.  First, the Priests were commanded to wash themselves with Water before they executed the Priest's 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, obliquoque molas inducere ●●●ro. 〈◊〉 ro●● E●log. 8 ●arge molam.  to the lower gods, than did they only aspergere, besprinkle themselves.  
Secondly, we know the meat-offerings must be seasoned with Salt, and that upon all oblations salt should be 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 meal & salt Hence came the Latin word Immolatio, which signifieth a sacrificing, from the putting or placing of this salt cake upon the beasts head, for the custom of the Romans was, that when the beast was brought to the Altar, after the●r prayers 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.  
Thirdly, 
3. Of Fire.  again we know that God sent Fire from heaven, which consumed the sacrifices of Moses, Elias, and Solomon: this though the devil cannot do, yet would he seem to do, and therefore (to content myself with one only example) when Seleucus was sacrificing at Pella, the wood on the Altar turned itself (as it seemed) to jupiters' image, and so took fire. And as God commanded that the fire which he sent down to consume the first burned offering that Moses made on the Altar, 
Levit. 9.24.  should burn continually on the Altar, and never be put out, Levit. 6.12.13. 
See Laps. de Vestae & vestalibu●.  so we know that both the Romans had their Temple and vestal virgins for the continual keeping in of their fire, which at the first was, and should after (if by any occasion it went out) be kindled at the Sunbeams only; as also the Persians, Medes, Chaldaeans, Assyrians▪ Grecians, had their peculiar Temples for it, and indeed made a god of it, sacrificed to it, kept solemn feasts in honour of it: only because they had such a conceit that the fire from heaven which God sent to consume the sacrifices of the jews, should be God himself appearing in likeness of fire, which their custom no doubt, was derived from the jews, as appeareth by the Latin and Greek names of fire, Vesta, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in neither tongue signifying any thing, but being indeed Hebrew words compounded of Esh and jah, which signify fire of God. So the Persians called their fire Orimasda, corruptly from the jewish language, and so the Egyptians their Seraphim.  
These were the apish toys 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 himself, hurt to us. 
Aug●●t C●●●●. Dei, 〈◊〉. cap. 1● Nec 〈◊〉 aliud palaces 〈…〉  Non enim reverà, saith Saint Augustine, cadaverinis nidoribus, sed divinis honoribus gaudent: they delight not so much in the savour of the dead sacrifices, as in the favour and divine honours given them by the sacrificers. They require sacrifice, because they know it is due to the true God only, and also because it is hurtful for man to give it: for as saith the same Father, Their delight is in having the affection of the ●●●●ificers through their deceit subjected to them, 
 that so our 〈…〉 b● no acceptable sacrifice to God, nor ought we can 〈…〉 we 〈◊〉 to any 〈◊〉 to the true God only.  
Now to proceed: we may ye● note that in nothing more hath 〈◊〉 Devil imitated God, then in such things as cannot proceed but from infinite Power and Wisdom, which are peculiar properties to the only true God: and these are especially, the certain foreshowing of things to come, and the working of Miracles, or the doing of good and evil: by the counterfeiting of which two, the heathenish gods, or devils, so fare prevailed, that God is in a manner forced to vindicate his own honour, whereof they rob him, bidding them produce their cause, 
 and bring forth their strong ●ea●on●: what were they? Show, saith the Lord, the things that are to come hereafter, that we may know that ye are gods: yea 〈◊〉 good or do evil, that we may be dismayed and behold it 〈◊〉. Where we see, that howsoever these heathenish gods could not maintain their own cause and godhead with God, but that they should be convinced, confuted and confounded by their own weapons; 
〈◊〉 G●●●  yet we cannot deny but by these two they bewitched the Heathen, and withdrew their service, faith, and devotions, from God to themselves. Let us see the truth hereof in each severally, and in both jointly.  

 First, for Predictions: God, for the better accomplishment of his promise made to Adam in Paradise, for the instructing of his people, and the showing of his providence, did reveal many things to come, to our forefathers, and that by diverse ways and means: herein hath Satan imitated God, and rob him of his honour, namely by foretelling strange events, by promises and by threatenings: wherein, besides God's just 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 inquisitive after novelties and future events, and as credulous to believe whatsoever shall be told them.   

CHAP. III. A digression (neither unnecessary nor impertinent) concerning the knowledge of Devils, and the means thereof, whereby they become furnished with matter of prediction.  
SAtan hath ever been (as now he also is) the great Witch of the world: be the instruments what they will, he was the first mover. The parts or kinds of witchcraft are two: for it is either Divining, consisting in matter of prediction and conjecture; or Working, consisting in matter of practice By both these Satan bewitched the heathen, and God's people so fare as they harkened unto him. In which regard, God jealous of his own honour, and zealous of his people's good, challenged the gods of the heathen (indeed devils) concerning both these, in the place formerly alleged, Isa. 41.23. We are to speak of them both, but first of Prediction.  
By the warrant of the forenamed place, 
God only p●●p●●l● can 〈◊〉 show things 〈…〉.  we may set down this conclusion: It is the property of God only to show the things that are to come hereafter; that is, to foreshow, first, things in themselves considered, without respect to their causes and signs necessarily accompanying them, and therefore things considered as to come, and not as present in their causes or signs: Secondly, events in themselves contingent, depending on indeterminate causes, and on the liberty of man's will: And thirdly, to tell aforehand 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 do and have done by my Prophets: do you the like, and I will yield; I will be no more God, but acknowledge your deity, as the blind heathen, and my people whom you have bewitched, have already done.  
Let us then consider of Diabolical Prediction and Divination, what, how fare forth and in what manner Satan can foretell any thing. And whereas all prediction and foreshowing of any thing doth necessarily include and presuppose Prescience or foreknowledge at the least, in the first Author of prediction, (for else we know that Satan's prophets often spoke they knew not what themselves) my purpose is to speak somewhat of the knowledge of devils, in this chapter; and after of the ways and means whereby they used to manifest to men this their knowledge.  
Now for our better conceiving what knowledge they have, let us 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 unto by other means.  

1. What knowledge the Devil had before his fall.  For the first. The very names given unto them, as well by profane Writers as divine, doth sufficiently evince their great and wonderful knowledge. The heathen, though ignorant of the creation and fall of Angels, yet seem to acknowledge very great natural knowledge to be in them, when they call them by the general 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 himself magnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in regard of his omnisciency. Which yet we must take with this difference: God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sciens, knows what he knows 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 attain to the habit of knowledge. This name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or daemon, is by Christians given only to wicked fiends, in regard both of their knowledge in which they were created, as also of that which in part they still retain. The Scripture calls the Angels indifferently at their creation, in regard of their knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stars of light, 
●ob 38.7.  or morning stars: and thus is Satan called Lucifer, or morning star, Isa. 14.12. where the King of Babylon's fall and ruin is resembled by Satan's fall from heaven. 
〈◊〉 10.18.  And thus said our Saviour, I saw Satan like lightning fall down from heaven. But in particular: The knowledge which was common to all the Angels before their fall, was either natural, or supernatural: Natural, which was given them of God at their creation, whereby, as S. Augustine saith, they saw and knew God the Father, Son, and holy Ghost, and also the creatures, and that either in the Word or Son of God, by whom all things were made, and in whom are the Ideas 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 themselves; and this is called vespertina, evening-knowledge, as being more obscure than 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 minds. Supernatural knowledge is that whereby they knew diverse supernatural things only by a supernatural gift of knowledge, which is double: The first, simply to know any supernatural thing, as that God is just, good, of infinite power, etc. but without all love or trust in God. The second, which is joined with love of God, with fear, and affiance in him; which some distinguishing, call divine knowledge, and the former only supernatural. This knowledge, howsoever it was most excellent in them before the fall, yet even then was it infinitely inferior to God's omniscience: so that they were ignorant of their own fall and rebellion, of the mystery of man's salvation, of casual and contingent effects not yet in act, of the turnings and windings, and secret thoughts of man's heart, unto which their eyesight could not attain, unless God did open their eyes to see them.  
Now being fallen, if the question be, 
2. What knowledge the Devil lost by the fall, and what knowledge he still retains.  what knowledge they have lost by their fall, and what they still retain; I answer, that no question but their knowledge is much blemished and darkened, so that whereas formerly they were bright morning-stars, and lightning, in regard of their clear knowledge, now they are said to be in darkness, yea darkness itself, cast out headlong from heaven a place of light, 
2 Pet. 2 4. jude verse ●  to hell a black dungeon of darkness, being delivered into chains of darkness, to be kept unto damnation, and all because they abode not in the truth, which is a good can eat for us. More particularly I answer, first, for their natural knowledge, none doubts but that now they know the same things for substance, both divine and angelical, humane and terrestrial, which they knew before, yet more obscurely than before, as man by his fall had his mind much obscured, God's justice required so much.  
Secondly, their supernatural knowledge is wonderfully obscured, for they are ignorant of very many things, which if they had not fall'n they should have known: yet is it not quite none, seeing we read in Scripture that they knew and confessed Christ to be the Son of God, and that he was come to dissolve their wicked works, to torment & to condemn them; that the Apostles were the servants of the most high God, and consequently that Christ was the most high God, whose servants the Apostles were. But because such knowledge of Christ and of the Gospel, though fruitless and dead, cannot proceed from flesh and blood, but only from divine revelation, either by good Angels, or by the effects of God's power and providence, manifested to them, therefore we cease further to speak of it till we come to the third branch of their knowledge, which we observed and called attained, or new knowledge.  
Now lastly, for saving knowledge joined with love and confidence in God, they have no part at all in it, though no doubt but the good Angels have 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 deprived of this saving 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 have foretold, and which fare surpass the reach of man's foresight. Therefore let us consider these two 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 fare forth they knew the secret thoughts and affections of man's heart.  
For the first, 
1. Whether Satan can certainly know and foretell future contingents.  we must briefly know that things to come may be known two ways, either in themselves, or in their causes and signs. In themselves, when things not yet existing are as certainly foreseen 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 God's property alone; or by inspiration from God, and so God's Prophets both saw many things in themselves by illumination from God, and also told them before they were. In their causes are future things foreseen, 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 hindered, as is the eclipse of the Sun or Moon; or, though not of mere necessity, nor of mere chance, yet for the most part and most commonly they follow their causes, which yet may sometimes be hindered in their operations, as seed sown, by diverse occasions is hindered that it doth not always sprout out, spindle and become corn: or lastly, wholly casually and contingently, their causes being altogether indeterminate and indifferent. Hence it is that Satan and his instruments may certainly know the first kind of effects, which even men can certainly see and foretell. And for the second kind, howsoever men cannot certainly, but only coniecturally and probably foresee the events of things; yet Satan may, at the least more certainly than 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 we also safely conclude, that even such effects cannot infallibly be known by the Devil beforehand, for God hath said, 
Isay. 44.25.  I destroy the tokens of the Soothsayers, and make them that conjecture fools. But concerning the third and last kind, where the question is, whether devils know things merely contingent or no, without special revelation, as that judas was to betray Christ, and the like; I answer, that to know such things certainly belongs only to the true jehovah, and cannot be known precisely either by man or Angel, good or bad, unless God reveal the same. As for example, to know beforehand the time and kind of a man's death, is contingent, of which the good Angel professeth himself to be ignorant when he was asked by Esdras concerning that matter. 
〈…〉  So likewise many things were to befall the Church after Saint john's time, which the Angel could not foretell but by revelation from Christ, yea Christ himself revealed such things only to john, which he as man, received from his Father and from his own divinity. Much less than can any wicked spirit naturally foreknow any such contingent effect, howsoever they may conjecture better of these things than we men. Therefore, seeing we speak not of a conjectural but of a certain and infallible knowledge of future contingents, we conclude that no such thing can be foreknown or foretold by devils certainly without revelation.  

2. Whether and how ta●●● Satan 〈◊〉 man's 〈◊〉.  Now for the second question, whether and how farforth they know the secrets and thoughts of man's heart; (for if it be granted that they do know them, then doubtless they may foreshow many things which they see a plotting and contriving, to diverse who are ignorant of other men's secret plots and practices) to this I answer, that Devils cannot know any man's thoughts certainly and of themselves, unless they be made known by some outward sign or effect in the body, or by divine revelation, or the like.  
To make this plain: we may consider our thoughts either as yet future and not actually in our understandings, or else as present. Now what shall be our thoughts a week, month, or year hence, no Devil, yea not ourselves can aforehand understand and know; this belongs only to him who knows aforehand all kinds of impediments, whereby the will, being of itself most inconstant and variable, may be hindered from effecting this or that: 
Pro●e●● 〈◊〉  The heart of the King is in the hand of the Lord, and he turneth it whithersoever it pleaseth him: and so are all our hearts in God's hand. To whom now can this hand of God and his inclining of our wills be known aforehand, but to himself alone? Again, what Angel or Devil can certainly foresee the alteration of man's body, what passions shall possess him, what good counsel, precepts and admonishments shall be given him? all which may be lets and hindrances of the will.  
Now secondly, concerning our thoughts as they are actually present in our understandings, we may consider the object and the act. The object is the species, as we call it, phantasm or representation and image of any thing made in the imagination and fantasy about which our mind is busied. This I will not deny but that absolutely and simply in itself considered, it may be seen and known by the Devil or an Angel, who can either penetrate into our fantasy, or dart such an object thereinto but for the act of thinking, which always goes accompanied with an affirmation or negation, with approbation or refusal, or perhaps with a resolution and a conclusion of some thing to be done or not done; this is only known to God and to the party whose thought it is: to God, being the mover of the heart to embrace or refuse such an object, and who only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the knower of our hearts and witness of our thoughts, by whom therefore (and by none other) we swear. To the man himself; 
1. Cor. ●●  for what (either Angel or) man knoweth the things of a man, save the spirit of a man which is within him?  
Yet consider these our actual cogitations with this difference, either alone, without all respect or relation to any effect wrought, or to any sign concomitant in the body, and so they yet remain unknown to any Devil or Angel: or secondly, with reference to some effect, sign, or note in the body, and so we grant that even one man may know the inclination and affection of another man's heart, and therefore much rather the Devil. Thus did Eristratus a Physician come to know that incestuous affection and love which Antiochus bore to his mother in law Stratonices, whilst, sitting by him, and with no such pretence, feeling and holding his pulses, he perceived at her approaching and presence, his pulses to be very quick 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 wax palish: so that we may conclude, that while the act of understanding is immanent, it is known to God only and to ourselves; but being transient and bewraying itself in the body, it may be known of Devils, yea of men: yet not so certainly of Devils, as either of God or of the man himself.  
From all this generally, which hath been said concerning the lost and retained knowledge of Devils, we may in some measure see that blindness and darkness wherewith Satan and his Angels are overshadowed, and so maintain God's cause and plea against them, Isa 41.23. But yet, if we compare their knowledge with ours, it will appear both that we are exceedingly inferior to them, and therefore have no cause to be secure, or much to magnify ourselves; 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 upon me to define and say that man's understanding comes as fare short of that of the Devils, yea much shorter than doth the sense wherewith a dog is endued, come short of humane understanding, making the difference to be in the same proportion which is in the numbers 3. 6. 12. so that as there is double distance between 12. and 6. and between 6. and 3 so the understanding of Devils is double to that knowledge whereby a man excels a dog. Neither will I here dispute whether Devils by discourse and reasoning, as we do, or whether by inbred species or general images and representations of things, understand all things which they know. It shall suffice us to know that their knowledge is great, and that howsoever of themselves they know not the secrets of man's heart, or such things to come as are merely contingent, yet that they both know and can foretell even such things also, but by other means. So that now we are come to consider in the third place of a third kind of knowledge which they have, 
3. Of the Devils attained and acquired knowledge.  which I may call acquired, attained, or new, and of the means and ways by which it is attained.  
Where we make no question but their knowledge may be increased: God's knowledge only, as is himself, is infinite, and can receive no addition. Again, Devils have foretold things passing the reach of their natural understanding: neither is their knowledge more absolute and perfect then the knowledge of good Angels, which yet (excepting only their sight of God, in which consists their happiness) receives 
a Ephes. 3. 1●. Scalig. exe●●●t. 359. Sect. 11.  increase from the Church on earth. Nay did our Saviour himself as man increase in 
b Luke 2.52.  wisdom, who yet as man is much more 
c Hebr. 1.4.  excellent than the Angels, and is he yet as man ignorant of the 
d Mark 13.32.  day and hour of the last judgement? how then may not Satan's knowledge be increased? Yet this I think, this new knowledge in Devils is not lost again by oblivion, but is now become, as 
e Scalig. ut supra, accidens proprium propter naturam aptam ad retinendum.  one saith of good Angel's knowledge, a proper accident in regard of their nature which is fit and apt to keep and hold what once it hath received: unless we will say, God doth immediately deprive them thereof, for which yet we have no warrant.  
Let us therefore consider the ways and means of this increase. I find a threefold means of knowledge: 1. 
Thom. Aquin. Of the means thereof.  Medium in quo ut speculum: such a mean as wherein we behold things as in a glass. 2. Medium per quod, ut demonstratio: such a mean as whereby we come to knowledge, as by demonstration and proof. 3. Medium sub quo, ut lumen: such a mean as is light and illumination, under and in the beams whereof we see light. The first, some make the glass 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.  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 Devils behold not at any time God's essence, which is meant by this glass, we leave it, and come to the second means whereby knowledge is had and increased, which is Medium per quod, or demonstration; such as being known, brings the knowledge of some thing formerly unknown.  

The Devil's knowledge receives 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 Devils may receive increase both these ways.  

1 From experience.  And first from experience, which here I take in a large sense, as it may agree likewise to devils. Now experience being a particular observation of many the like effects or signs, no question but devils by reason of their long continuance (being as old as the world) and of their excellent natural understanding and sagacity, may both more cunningly and exquisitely take notice of such signs and effects, as also from thence infer some conclusion and consequent, better than we men who are destitute of these helps, yea better than themselves considered at diverse times and in diverse ages. Thus, of themselves not knowing our thoughts (as is proved) yet by some outward action, sign, motion, or gesture, they may divine what a man thinks and is a plotting, because (as saith S. Augustine) they know by long experience that all men almost, 
August. de divinat. daemonum.  in whom formerly they have observed the like signs, motions, or gestures, have done and practised the same things. Thus, for things contingent, by observation they have found forth and foretold the periods and translations of Empires and Kingdoms, the continuance of which is ordinarily determined at 500 
Pucerus li. de ditanat. generibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  years, or not much under or over, as Pucerus doth instance.  
Thus again, from the present state and carriage of things in the world, by observing the manners and inclinations of men, with what care and industry, or with what slothfulness and negligence they go about their affairs, by observing men's consultations and practices, from these I say, they can easily divine concerning the event of any business in hand, and that better than the men themselves that have the managing of any such affairs. For of old they know that such proceed, and such affections in men, of pride, vainglory, emulation, wrath, and headlong impatience, will have answerable and suitable events, and the same ends which formerly and in other men of like affections they have had.  
Now to make their prediction of any such thing more certain; when God permits, they by temptations and continual persuasions cease not to provoke men to put in practice and execution some wicked thought or other. Thus was he bend and forward enough to stir up the Sabaeans and Chaldaeans to spoil job of his substance. And thus especially he intermeddles with matters of State, so that he may presume to foretell such things as himself for the greatest part is the author of. And yet that agility whereby almost in a moment he can be present in most places, is a help to him herein; for thus when he sees things a practising or already effected in one place, he can speedily in another show them to his prophets as things to come. And thus he foretold to his prophets in Nova Francia, the coming of the French, long before they approached.  
Now secondly, 
2. From the knowledge of the causes of things.  having by experience of effects attained to the knowledge of their causes, they can now from this knowledge more certainly then before behold the necessary dependence of effects on their causes. Thus they know the natures, qualities, and proper works of the Stars, even upon man's body, with what celestial qualities and virtue the air which doth enclose us is affected and possessed at the instant of our birth: insomuch that if Astrologers can but guess from hence the future state and fate of men's both lives and deaths, much more are devils able to foretell the same. And so likewise in other causes.  
But to leave this point: The third and last way to attain knowledge, or the increase thereof, is Medium sub quo ut lumen, that is, Illumination. And thus Satan's knowledge may be and is augmented. This light of knowledge being either natural or supernatural, we leave the former, and for the latter, to wit, supernatural illumination, we say, That devils know many new things from divine revelation, 
3. From divine revelation.  and that either more immediate from God or good Angels, or else by means of the Scriptures, the revealed will and word of God.  

And that Either more immediately by himself and good Angels:  First, from God and good Angels; which I the rather join, because some think that no revelation is made to man or other creature, no not to God's Prophets, but by the means of good Angels. But howsoever, we may say it is from God, and that more immediately than the knowledge which is had from Scripture. Therefore when it pleaseth God's justice to take vengeance on the wicked, or by affliction to exercise his children, as he did job, then often he useth Satan as his instrument and executioner, 
Thus for diverse ends he revealed himself to false prophets. 1 Sam. 28.17.19  manifesting unto him what he will have done, where, when, and how. And thus might he foreknow and foretell to Saul the time of his and his son's death, and the translation of the kingdom to David.  
Now God doth by other ways and to other ends reveal things to come, and sometimes speak by the mouth of Satan's instruments: sometimes, to prove his people, and to know whether they love the Lord their God with all their heart, and with all their soul, as it is Deut. 13.1.2.3. sometimes, God will have Satan strongly to delude wicked men, with pretence of truth, that they should believe lies and be damned, which believe not the truth of God, 2 Thess. 2.12. but had rather hear it from the devil. 
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 convenit. Sic olim Deus fallacij instruens impios doctores, seclera populi sui ultus 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 reverend Caluin, We are to inquire the cause of Satan's prescience elsewhere then in their nature. So of old, God to punish the sins of his people, furnished them with false teachers, etc. Sometimes, to show the immutableness of his mercies towards his chosen people, and to show that none can curse them whom he will bless. Thus he did put his spirit of prophecy upon the wicked Sorcerer and Witch Balaam, and spoke unto him to bless 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 prophesy many true things concerning Christ. Of whom worthy Zanchie saith, Ea non nisi ex asslatu divino praedixerunt: They foretold such things only by divine inspiration. And S. Ambrose his speech is known: Omne verum, à quocunque dicatur, à spiritu sancto est: All truth, whosoever be the speaker of it, is from the holy Ghost. The reason why God spoke by them, is diversely rendered. Thomas Aquinas saith he did it, the more to illustrate and make credible his truth, which should receive testimony even from the enemies thereof. Or secondly, by this means to instruct and teach the Heathen, who would give ear and credence to their own Prophets, which they would deny unto God's true Prophets. But I approve rather their judgement that say, the end of such true prophecies by these heathenish Prophetesses was, that the Gentiles afterwards, who should not believe Christ nor our Scriptures, testifying and prophesying of him, might by their own Prophets be convinced of the truth, and made the more inexcusable in the day of judgement. And to this end many verses and oracles of the Sibyls are alleged against the Heathen by justin Martyr, Clemens Alexandrinus, Lactantius, Eusebius, and others, as appeareth by their books.  
But secondly, 
2. Or by means of the Scriptures.  the Devil knows many things out of Scripture, which in diverse things he better understands than we men, by reason of his quick sight, and also because he can, in regard of his long experience, lay the state of all things together, which we cannot do: 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 jews, by reason that they occupied themselves in the prophecies of Scripture, made a profession of prophesying and seldom miss; which I think Master Caluin aims at when he saith, writing on Esa. 41.23. and having spoken of God's goodness to the jews out of Amos 3.7. who hide nothing from them which was behooveful to be known: Hâc praerogatiuâ ind●g●● & ●ccles●●al● si sunt judai, qui ex frivolis suis praedictionibus quaestum passim inter gentes s●cerunt. The jews intolerably and s●●l●rously abused this prerogative, who from their frivolous predictions picked out a living among the Gentiles: as do now many running rogues with us by telling of fortune's.  
But if the Essens or jews 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 event and issue of his enterprise, 
 might well answer him as it did: Inuictus er●s Alexander. Thou shalt be unconquerable o Alexander: and indeed the success was answerable, which was yet f●rther signified by an Eagle, which in the conflict with Darius, hovered and fluttered over Alexander's head, gliding, and glancing, and darting itself towards his enemies. This knowledge the Devil had out of the prophecies of Isai● and Daniel, who do expressly point at Alexander. In the 11. chapter of Daniel verse ●. it is said, A mighty King shall stand up, and shall rule with great dominion, and do according to his pleasure: The circumstances of the ●ext are plain and clear for Alexander, and so taken by jaddus the high-Priest of jerusalem, who when Alexander had subdued the Persians and was now come to jerusalem, ●et him in his priestly attire, 
 as josephus records, carried him up to the Temple, and shown him the book of Daniel, wherein it was prophesied certain hundred years before, that a certain Greek should come and conquer the Persians, which now fell out to be himself. Thus he knew the destruction also of Tyre by Alexander, out of Isay 23.1. where by the land of Cethim or Cittim is plainly understood Macedonia (whereof Alexander was King) 〈◊〉 many do interpret it: and accordingly did foretell that he (Satan, under the name of Apollo) would leave the City, as we read in Quintus Curtius. And thus might he know the translation of the Assyrian Monarchy unto the Medes and Persians, and that by Cyrus, whose name long before his birth is expressly recorded, Isa. 45.1. and so many the like, as Tortullian reckons them.  
Now concerning Christ's nativity, life and death, the Sibyls have foretold in ve●s● many things, and 
a  Virgil from them. In their books we find, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 wear a crown of thorns: And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most plainly out of Psal. 69.21. They gave me gall in my meat, and in my thirst they gave me vinegar to drink. With many the like.  
Now lastly, see how the gods of the Heathen, Devile indeed, foresaw and foretold the ceasing or Oracles, and their own 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 remembered: and I will 〈◊〉 the Prophets and the unclean spirit to 〈…〉. So that when Christ was at hand, to whom they knew they must needs yield, yet that they might still keep their credit, & seem to be ignorant of nothing, they foretold the same Hence that prophecy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foreteling that the place where Apollo gave his answers should be made obscure: and hence to add no more examples, when Augustus C●sa● in whose reign our Saviour 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 diverse Greek verses, which in sense sound thus much, that an E●●●w child greater than the gods of the Heathen; had commanded him to leave that place, and to betake him to his infernal den●● therefore saith he, be gone, and from henceforth ask me no more questions. The verses run thus: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
But to conclude this point, Satan's aim in giving forth such true Oracles which accord with our Scriptures, is not the same with God's ends, of which formerly: but first, that by the truth of these Oracles he might win credit to his lies and devilish doctrines concerning the worshipping of idols. Secondly, that thus he might get to himself the name and estimation of God himself, whose property alone it is to speak truth. And thus saith Tertullian of Devils, Hinc sumentes temporum quasdam sorts, divinitatem aemulantur dum furantur divinationem: that is, They hence, that is, from the preachings of Gods true Prophets, taking the observation of the lots and conditions of times, emulate and imitate God's divinity, while they steal from him their divination and skill to foretell future events.   

CHAP. FOUR Of the diverse ways and means whereby Satan imitated the true God in his predictions, and miracles.  
BY the forenamed means Satan became furnished with knowledge, whereby he was able to give such answers to the Heathen as he did: not but he also foretold through his impudence such things as whereof he had no certainty: for such is the presumption of wicked Fiends, that they dare foretell what they certainly do not know, foreshowing diverse things, as Thomas Aquinas saith, only, quoad superbiam & temerariam praesumptionem: through pride, rashness and presumption.  
Now see how Satan mocks God in the manner and means of the manifestation of his knowledge, and how (to win himself credit) he would seem to have all things answerable. 
Satan imitated God in his predictions. 1. By giving forth Oracles. Exod. 25 22. Numb. 7.89.  God diverse ways revealed himself and his will: sometimes by voice, either his own immediately, or of his Prophets: sometimes without voice, as by lots, and by the Vrim and Thummim: So the Devil. And therefore, first, as God himself immediately gave answers and Oracles from the propitiatory; so Satan endeavoured to give answers by Oracles also, whereof there were many among the Heathen; and also by Images, which we read have sometime spoken, or rather he himself in and by them. For the winning of credit unto which, the Heathen in their dedication of Images, used to anoint them with holy oil, as they called it, supposing hereby to bind the power of God unto them: herein imitating the Patriarch jacob, who anointed the stone he rested on; and Moses, 
Pet. Martyr in loc. come.  who anointed all the instruments almost about the Tabernacle.  
Secondly, as God had his Prophets, so had the devil 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 God's Prophets gained authority to their sermons by delivering all in the name of God, (saying ever and anon, Thus saith the Lord) and as from God and from peculiar revelation, as did Moses, who was for many days alone with God in the Mount: so in imitation hereof, Minos, Zoroaster, Zamolxis, Charondas, Lycurgus, Pompilius, and Solon, to win estimation to their laws, pretended to have conferences and consultations with jupiter, Horomasis, Vesta, Saturn, Apollo, Minerva, and the goddess Aegeria. Hermes also (surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hermes dial. 1.  thrice-great) before he could instruct Esclepius, Tatius, and others in the principles of his profound philosophy, bears them in hand, that himself was first instructed and inspired by one Pymander, whom he calleth the Word, the Son of God.  
Thirdly, 
3 By revealing himself in visions and dreams.  God often inspired his Prophets with the knowledge of things to come, by visions and dreams: so did the Devil his. Therefore Apollo or the Devil did cast his Priests into a sleep in the den by the Oracle. And whosoever came to consult with the Oracle of Mopsus, used to sleep in his Temple, as Plutarch relates. 
Plutarch. de defectu oraculorum.  So we read that Aesculapius had his Temple at Epidaurus a city of Achaia, to which a great multitude of sick persons did resort, and some in their sleep had showed unto them that medicine by which they might be cured.  

4. By manifesting his will by V●im and T●●r●m●●  Fourthly, God often manifested himself by the judgement of Vrim and Thummim. Answerable hereunto the Heathen had their Chrystallomantia, and Hydromantia, where, water being put into a viol of glass, a child was set to view it, who had somewhat therein showed him, namely (as Psellus saith) devils in some appearance were seen creeping in the bottom, and heard to utter some obscure and whispering sound, yet nothing distinctly, that so whatsoever the event should be, it might seem to have been foretold by them. So Pausanias tells us of the Temple of Ceres in Achaia, by which was a fountain (and as some relate, 
●●●lot●. V●●●●ad Alig●ll de 〈◊〉. Dei, lib. ● cap. 5.  a glass in it) into which sick folks after sacrifice offered, looked, and by the resemblance of a face which appeared either of a dead or living m●●, saw what should become of themselves.  
So we might instance in their divination by Lots, by their foresight of danger from Thunders, strange cracks, and the like, which God often also makes forerunners of judgements. So also, in their foreshowing of the conditions and future state, course and fate of men, by names given them and imposed at their birth, 
G●●eoctus M●●tius de promisiva doctrina, cap. 1.  and in die lustrico, as of Tantalus, Aristoteles, etc. for so God gave names to the Prophet Isaiahs' children, as signs of somewhat to follow, Isa. 7.3. and 8 3. so to joshua, jesus, Matth. 1.21. But let that suffice which hath been said. And thus much for Predictions.  

●. The Devil God's Ape●●● miracles.  Now secondly, more briefly for Miracles, (by which also Satan bewitched the minds of the Heathen) and for the doing of good or evil. God we know did often great miracles for the manifestation of his truth and Godhead, and for other ends: as in Egypt by Moses; and since, by the Prophets of old, our Saviour, and his Apostles. So also the devil in his instruments would at the least seem to do the like by the Magicians in Egypt. And therefore seeing our Saviour Christ to do such wonders in healing the sick, lame, blind, and men hereupon to believe in him, and in God whom he preached; he must likewise take upon him to ease men of their torments, and to free Cities from the pestilence, as once he is said to do Rome whither he was brought, being fetched from Epidaurus in his own likeness, namely in the form of a great Dragon or Serpent, yet under the name of Aesculapius, as Livy, Valerius, and Lactantius relate, who expounds it of the Prince of Devils himself, that old Serpent, and great red Dragon, as he calls him, Ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So for the manner of working, he being a spirit incorporeal, can easily wind himself into men's bodies, corrupt their health, cause sickness, blindness, &c by these means causing men to fly to him for help: well, being invocated, he removes the malady which himself inflicted, and ceaseth to hurt: ceasing to hurt, he is thought to help and to do good, whereby men are confirmed in their service of him.  
Thus he would seem to imitate God's greatest works and miracles and his manner of working: 
And in the manner of working them.  and therefore as God by his only Word, made the world of nothing, Christ and his Apostles gave life to the dead, limbs to the lame etc. so the Devil in imitation hereof hath persuaded silly credulous men and women that there is in words and speeches, if rightly rehearsed, a certain natural and effectual power of working strangely upon things and persons over which they shall be uttered So nothing can fall out extraordinarily, as strange births, monsters, and such like things as are wrought by the hidden and secret operation of natural causes, 
August. de Civit. Dei. lib. 10. cap. 16.  (not without God's special hand of providence) but by his craft he will seem to be the author of them.  
And thus, to speak jointly both of his predictions and miracles, of his words and works, when he perceives beforehand, by the means formerly mentioned, Gods will or purpose concerning any thing, he foretells it and intermeddles in it, whereby it might seem not only 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 be feared and reverenced. Whereunto the practice of Columbus, the first discoverer of America, seems not unlike; who being in the Island of jamaica, sick and in want, the barbarous inhabitants denied him food, commerce and traffic: whereupon, he, foreseeing an Eclipse of the Sun, which they worshipped as God, threatened to be revenged on their god shortly, unless they did relieve him, telling them the time when: which being observed and the Sun eclipsed, they forthwith supplied his wants, feared and reverenced 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 civet. Dei. lib 10. cap. 32.  So Satan, if any good thing be to befall any according to God's appointment, this he promiseth in his own name to do for them, but on a condition, they must dedicate temples and sacrifice unto him; but now let any danger be towards, then (for some frivolous cause or other) he is exceeding angry, and therefore pronounceth some direful sentence or other upon them, which indeed he knows that God will execute: yet this he doth that it might seem to come upon them for some contempt of him: suppose it come not, then will he seem to have been appeased with their sacrifices; so that indeed they must needs both fear him in regard of evil, and sue to him for good things, and for the removal of evil.  
Now by these means have these wicked spirits attained their end, which was as Saint Augustine saith,  sibi jus quodammodo vendicent in materiâ infirmâ fragilitatis humanae, to domineer over man's frailty. And thus for a general conclusion of this point, we say with a certain Father, Satan hominum credulitatem mentitâ divinitate deludit, that Satan's suttlety through man's credulity hath won himself the name and credit of a god upon earth: and that not only among the Heathen, but with Gods own people also. But what saith my Text for all this? Is the Devil so indeed, or doth God so acknowledge him? No: for, they sacrificed their sons and their daughters unto Devils.   

CHAP. V divers uses and inferences from the former Considerations.  

Inferences from the former considerations.  THese former considerations being of such weight, are not thus to be left and passed over without our further meditation on them: what may we then gain by the former discourse?  
First, let us thus reason: 
1. Hypocrites in time shall be discovered  were these goodly gods then of the Heathen but devils, and hath God now unmasked them, and discovered them to us his servants so to be? Then surely, God likewise in his good and appointed time will bring to light all such things as now lie hid in darkness, and take from all hypocrites the veil of their hypocrisy. Now perhaps men strut it out and live as little gods here upon earth, or like the children of the most high, both in their own and others estimation, but yet the time cometh, 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 up, 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 upon thee,— they shall bring thee down to the pit, and thou shalt die the deaths of them that are slain 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. etc.  
We read in the histories of the West Indies, 
joseph. Acosta in his natural and moral history of the East and West Indies, in English, lib. 5. cap. 10.21 and 30.  that the Mexicans had a yearly sacrifice, for the which, in some feasts, six months, in others, a whole year before, they took a Captive, to whom, before they did sacrifice him to their idol, they gave the name of the idol to whom he should be sacrificed, and apparelled him with like ornaments to those of the idol; during which time he was reverenced and worshipped in the same manner as the idol itself: he had the most honourable lodging in all the Temple, where he did eat and drink what he would and was merry, but yet he had always with him twelve men for his guard, lest he should fly, and to this end, at night he was put into a strong prison or cage: well, the feast being come and he grown fat, they disrobed him, killed him, opened him, eat him, making thus a solemn feast and sacrifice of him.  

 The application is easy: what one man is that in the Church or yet on earth, that hath given unto him and takes unto himself the name of God? invested in the titles and properties of God, exalting himself against all that is called God or worshipped; that sits as God in the temple of God, showing himself 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 revealed in his time: whom the Lord shall consume with the spirit of ●●s worth, and destroy with the brightness of his coming: in the mean time, 
 Pride is as a chain unto him, (not to beautify him only, but to bind him) and his own iniquities have taken him, and he shall be holden with the cords of his sin: then shall the time be fulfilled spoken of Reuel. 19 
 when all the fowls of heaven shall be gathered to the supper of the great God, that they may eat the flesh of Kings, and the flesh of Captains, etc. 
 Then shall the ten horns hate the Whore, and make her desolate and naked, eat her flesh and burn her with fire. Thus must Antichrist, that man of sin the Pope of Rome, be dealt with in God's good time, and so must all other such like petty gods upon earth be dealt with also.  
Why then should the outward pomp and seeming prosperity of the wicked dismay any true Christian? Why dost thou then holy David fret at the foolish, 
 when thou seest the prosperity of the wicked, that they are lusty and strong, that their eyes stand out for fatness? shouldst thou therefore prefer their estate before thine own, and say, Surely I have cleansed mine heart in vain? And why, blessed job, art thou afraid, and why doth fear take hold on thy flesh to see the wicked live, 
 wax old, and grow in wealth? etc. 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 appear. Yea, they shall appear indeed, but in their own colours; they shall not appear what before they appeared.  
Go now therefore better advised into the sanctuary of God, and then thou shalt understand their end: that when they die they shall carry nothing away, their glory shall not descend after them. judge not then of them by the false gloze of outward appearance, for so they may be gods; stay but God's leisure, and of gods they shall prove men wretched and miserable; as in my text, according to the Heathens conceit and outward view, Devils were taken and worshipped for gods; yet now God hath uncased them, and they are known Devils.  
So that now in the second place if these Heathen and jews had been asked whether they knew that they were Devils indeed whom thus they served, surely they would have mainly denied it, and as strongly affirmed that they were gods: and verily we may believe them; for we cannot imagine that they should be so wittingly impious as to worship the Devil 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 sons and their daughters unto Devils.  
Whence we observe, 
2. Our good intentions in God's service will not excuse us.  that our own good meanings and intentions in matters of God's service, without certain and true knowledge of God's will, are no rule to be followed: which if we do follow, we cannot be excused from serving of Devils. Intention, being an act of the will, presupposeth the understanding and knowledge; it again tending to a supposed good end in the use of some means must be directed by knowledge, which first giveth judgement both of end and means. That therefore is a good intention which tends to a good end by good means, which divine and true knowledge hath judged and warranted so to be: where then the understanding judgeth amiss either of the end or means, there the intention is naught. He than that would serve God aright and have his intentions rightly directed, must take the light of God's word and revealed will in his hand, and follow that direction. For it is meet if we would serve God acceptably in regard of him, and profitably in regard of ourselves that we do it aright and according to his will: but how shall this be known unless he make it known unto us? we cannot see the Sun but by the light and help of the Sun, how well lighted soever we be: much less can we know God aright without the help and light of God himself, which is his Word. Whosoever then doth any thing tending to the service of God without certain knowledge of God's will, whether his service be acceptable or no, whatsoever his intention and good meaning is in his own conceit, yet to God it is no other than will-worship at the best, if not worshipping of devils; how much more if it be a service forbidden of God? and most of all, if also commanded by the Devil.  

Without warrant from God's word.  If any then, following the devices of his own brain, or yet the examples of men, yea the teaching of Fathers, nay the injunctions of Popes and Counsels, do any thing as an acceptable service of God without direction and warrant from God, he comes within the compass of a Praemunire of rebellion and disobedience to God, who hath said, You shall not do every man what seemeth him good in his own eyes: 
Deut 12.8. Ezek. 20.18.  and, Walk you not in the statutes of your Fathers, neither observe their judgements, nor defile yourselves with their idols: that is, 
Verse 16.  as is expounded in the former verses, when they despise Gods judgements, 
Proverb. 16.25.  and walk not in his Statutes. If we do the peril is our own: the wise man telling us, There is a way which seemeth right unto man, but the issues thereof are the ways of death. 
Coloss. 2.22.23.  Let these ways than have their show of wisdom in will-worship and humility, and in neglecting (punishing or not sparing) the body, yet all these shall perish with the using, as being after the commandments and doctrines of men.  

Much less if against God's word Exod. ●0 4●.  How much more than when they are also against the commandments of God? God hath expressly forbidden the making of graved images, our bowing down unto them, and serving of them: how then is it that any dare worship him at or before an image or crucifix? 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 have said all they can say, it is no other than the heathenish idolaters of formertimes said, 
Arnob. contra Gen●es. lib. 6.  as Arnobius relates; which is, that they worship not the stone, but God's presence there exhibited, and such essential properties in God, as by the stone, wood, or mettle were signified. So Papists, who herein yet come short of the Heathen, in as much as they say and defend that if it be an image of somewhat truly existing in nature, and no imaginary Chimaera, they are no idolaters to worship God in it: nay though it be the very Devil himself, before whom, they say, we may bow down, and worship God in him. 
Vasquius lib. 3. num. 31.7. as he is cited in Tortura Torti, pag. 312.313.  Thus their Vasquius teacheth, which in all likelihood the Heathen would never have done. For though indeed they sacrificed to devils, yet these Devils were gods in their conceit: but I say, if God's commandment expressly forbidden it, what pretence, excuse or intention of man can make it good?  
But yet moreover, 
Lest of all, if also according to the doctrines of Devils.  if in this and the like they not only do against God's commandment, but also according to the commandments and doctrines of devils, how shall they not do service to the devil for all their good intentions? God hath said, Heb. 13.4. 
Heb. 13.4.  Marriage is honourable in all, and the bed undefiled. And elsewhere: 
1 Cor. 7.9.  It is better to marry then to burn. Again: 
Tit. 1.15.  Unto the pure all things are pure. And 
1 Tim. 4.4. , Every creature of God is good, and nothing to be refused, if it be received with thanksgiving. This is the doctrine of God. But saith the Apostle, or rather by the Apostle, The spirit speaketh expressly, 
1 Tim. 4. 13.  that in the latter times some shall departed from the faith, giving heed to seducing spirits, and doctrines of Devils,— forbidding to marry, (and commanding) to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth. And this is the doctrine of Devils. But now these are the latter days wherein we live, and these selfsame doctrines are both maintained and practised by Papists. I would now know whom in these they obey, and to whom they do service, to God or the Devil. The unchaste and impure life of their Priests, Monks, and Nuns, wherein they burn in lust because they will not marry, to whom is this a sacrifice and service but to the Devil? And may not I truly say, speaking of popish parents, as in my text, They sacrifice their sons and daughters unto devils? Well, the Lord open their eyes, and give us to beware of such doctrines and practices, and to judge of things good and lawful, by that rule which only cannot deceive us, and which yet can sufficiently instruct us. Pretences and good ●●en ●ons may well blind our eyes, but Gods they cannot, who judgeth of things according to that they are indeed, and not according to that they are to us. Wisdom saith, 
Prou 8●  〈◊〉 that hate me, love death: yet no sinner will say he e●ther hates God and wisdom, or love's death, yet in Gods account it is otherwise. So, He that spareth the ro●, ●ates the child, though with no such intention. So saith God of Idolaters, 
 that they say to a stock, Thou art my ●at●●e●; and to a stone, Thou hast brought me forth: not that any (as I conceive) either said or thought so of the stone, but in effect they did both.  
But the spite is, that whereas indeed such services deify the Devil, yet they must be thought to be service acceptable to God. 
〈…〉  They shall excommunicate you, saith our Saviour to us his disciples in this last age of the world, yea the time cometh (and I may say now is) that whosoever killeth you, will 〈◊〉 that he doth God service. Nay some have thought (the Schoolmen) that such good intentions do make 〈◊〉 actions meritorious, and that of life eternal.  
Yet for all this we have said, we deny not, but affirm that our good meanings and intentions are most necessary in actions good, lawful, or indifferent, without which they could not be good. But yet, as in things simply evil, no● the best intention can make them good; so in things ne●e● so well intended, there is more required than the intention, to wit, that for matter they be also good and commanded.  
To conclude: how necessary then is it for all Christians who would serve God acceptably, that they both labour to know what is the whole will of God, and wholly sub●●● themselves and only thereunto? 
 Where this sound knowledge and care is wan●ing, the●e will follow these sequ●●es. First, we shall use had means to all 〈◊〉 to (supposed) good ends. So the unconscionable Tradesman and the ●acking Landslord, under pretence of providing for their families, will use deceit and fraud, gripping and grinding the faces of the poor. So the Papist and Church of Rome, to fray simple people from reading our books, will agree that a he may be invented against Heretics. And thus to bring the simpler sort amongst them, in detestation of us and of our religion here in ENGLAND, they misinform the simpler sort of Papists at Rome, of us. There may be seen in some of their Churches, 
Dall●ngton 〈◊〉 Inference 〈◊〉 Gu●●●tr●●● digression  Tables hung up to portray and express to the life and eye, the several persecutions of Catholics here in ENGLAND, in the late Queen's time; some worried to death in beasts skins by mastiffs, others pricked under the nails with sharp needles, others drawn in pieces with wild horses, and almost all the several sorts of torture represented unto us in history out of the ten first persecutions of the Primitive Church. So by leasing and insinuation, the jesuites bring the simpler sort here into admiration, or rather adoration of their Pope. And to provoke the people to devotion towards their Saints, they will allow the feigning of tales, fables, miracles, legends, which therefore they call their pias frauds, holy deceits.  
Secondly, if we be given too much to follow our own conceits, opinions, and intentions, in time (and that often by God's just judgement) there shall nothing, no law, no not the law of nature itself, be able to prevail against them. 
Bodinus de Rep. 〈◊〉, 5. ex Herodo●.  From hence (saith Bodin) it comes to pass that in Thracia, men under pretence of piety and love to their parents, being now very old, used to slay them and eat them, lest they should languish too long in the sickness of old age, and after become meat for base and filthy worms. Let that relation be as true, as the Authors are of credit. Surely we see on the contrary, by authority undeniable, that upon as weak grounds parents became unmerciful, and unnaturally affected towards their own children, for they killed and sacrificed them, and that to their enemies, for, such my text, they sacrificed their sons and their daughters unto Devils.  
From the former considerations we further observe in the third place, 
3. The misery of Pagans, and generally of Idolaters. Their God is the Devil.  the woeful and wretched estate and condition of all Pagans and Heathens out of the Church, yea and of all Idolaters in the Church. Their whole misery is reduced to this sum, Their God is the Devil. Seeing then they are without the true and only God, we conclude that all their best services and devotions, though never so strict, never so hard, are neither acceptable to the true God, nor yet rewardable but with eternal punishment. They belong to another kingdom, and are in truth, as we are all by nature, devoted slaves to the devil, having him to rule and reign in their hearts as their god. They must needs then serve a hard master that serve him, more cruel and tyrannical then ever Pharaoh was to the Israelites, yea requiring harder service than that whereby the devils themselves serve him their prince great Beelzebub, of Lactantius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for he useth them as the members of his own body, he being their head; we never heard or read of any selfe-sacrifice or selfe-killing among them, in honour and service to their prince: but men he useth as his beasts and horses, not only laying on them hard and heavy burdens, but also riding them himself, having their wills subjugated under him, holding and guiding the reynes of their affections whither he will, spurring them to death, and violently driving them to their destruction, as he did the heard of swine, which (he having them once in his power) was carried with violence from a steep down place into a lake and was drowned. 
Luk. 8.33.  With like violence, but more insensibly, he hails his servants to such slavish service and obedience, as whereby they are drawn to the undoing of themselves and others: for we see how he did tyrannize over the poor Heathen, what bloody service he required of them, and also obtained, for they did even sacrifice themselves and others to him: so that in this regard their condition was worse than the condition of beasts. Augustus tauntingly said of Herod, who in the slaughter of infants killed also his own son, but spared his swine, as unclean to eat, I had rather be Herod's hog than his son. This wish might truly have been made by these Heathen.  
Lactantius saith, speaking of this argument, Nun satius est pecudum more vivere, quàm deos tam impios, tam profanos, tam sanguinarios colere? Were it not better to live after the manner of beasts then to serve gods so wicked, so profane, so bloody? Surely better it had been for them not only so to have lived, but to have been beasts, then to have performed such beastlike service; For what shall the reward of this their strict and burden some service be? Surely if with the Ass in the Emblem, which on the day time carried the goddess Isis, they should be turned out with galled backs to feed on hay, it were well: but instead of an everlasting reward, they must share with their prince, and be damned with the Devil and his Angels for ever: reward they cannot look for from him who now himself is to receive the reward and wages of sin.  
This slavish condition of theirs well thought on would on the one side move pity and true compassion in us, in regard of all such as at this day have the Devil for their only God: and so I account all them whether Turks or Infidels, who live out of the true Christian Church, as being without God, and without hope: 
Eph. 2.  on the other side it should teach us with all thankfulness humbly to acknowledge Gods special grace and mercy to us living now in these places and times, whom he hath made choice of to reveal himself (the only true God) unto, to free us from Satan's raging tyranny, and to give us hope of a better life after our service of him here to be out and ended. Yet may not we Christians hence be secure because we make profession of the only true God, and serve not the Devil so manifestly as did the Heathen, by such abominable and bloody service; for if our English proverb be true, as experience makes it too true, that Where God hath his Church there the Devil will have his Chapel: 
Ezek. 43.7 8.  and idolaters will set their threshold by God's threshold, and their posts by his posts: then may we justly fear lest we find the Devil sitting and ruling as God in the hearts of many Christians, though perhaps in another habit then among the Heathen.   

CHAP. VI The last 〈◊〉 of the former main doctrine, whereby is manifested 〈◊〉 Malice, Pride, and Sle●ghts of Satan in himself and 〈…〉 and first his Malice.  
I 〈◊〉 then see if we cannot find Satan even among 〈◊〉 selves: we may know a Lion by his paws, and 〈◊〉 Devil by three essential special notes and marks, which now we come in the fourth place to observe by way of inference from our former discourse: 
 and they are these; 〈◊〉 h●s M●●●e against us men. Secondly, his Pride against God. Thirdly, his devilish Sleights and Suttleti●s as helps to accomplish the other two: where we find any of these, there we may say is a devilish quality, there the Devil reigns as God.  

 First, we may take notice of his extreme malice against mankind; and it hath showed itself to be bend both against the ●oules and bodies of men. First, against their souls by seducing them, by withdrawing them from the service of the true God, and by requiring service and sacrifice to be performed to the creature, to themselves God's utter enemies: this service no good Angel, no good man will accept from us, because they truly love us, as is proved: the Devil accepts it because he truly hates us.  

 Secondly, against their bodies by his strange cruelty, which was such, that nothing pleased him better than the shedding of man's blood, and that in abundance, and the more noble the blood was, the more acceptable to him 〈◊〉 the spilling of it: so that not contented with the blood of the Gentiles, he coveted much also, and especially after the blood of God's people the jews, who had God more especially for their Father, and the true Church for their mother; and he also prevailed, as in my text: by this means he diminished the Kingdom of God, and enlarged his own.  
This murderous affection which he bears against us men, and especially against the true Church and Saints of God is as ancient as man himself is: for no sooner were our first parents placed in Paradise, in a place and estate of happiness, which they should have transmitted unto us their posterity but Satan envious of our good, maliciously deprives them and us of it, 
john 2 〈◊〉  being to this respect a murderer from the beginning. Now that which is bred in the bone (we use to say) will hardly ever out of the flesh▪ so it is with Satan; for since that time he never ceaseth but goeth about diligently like a roaring Lion seeking whom he may devour.  
Now we must not look to find and espy this devouring beast in his Lion's skin he is wiser than so: we shall find him then often in the habit and skin of a Lamb, ●ffecting his malicious purposes by men like ourselves, 
And 〈…〉  whom he useth as his instruments. Where then, and in whom we find any such cruelties, there we may conclude ●●an instrument of Satan, or there is the Devil himself 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 Saviour Christ, 
 the Devil hath cast them into prison: for we may judge of the Devil ●● of false Prophets, you shall know them, saith our Saviour, by their fruits.  
Thus our Saviour himself concludeth against the jews who daily went about to kill him, thinking and alleging that otherwise their kingdom could not stand, thus seeking by his ruin to establish their own kingdom, saying, 
 If we let him thus alone all men will be e●n● in him, and the Romans will come and take away both our place and the Nation. Hereupon they sought to kill him, both they and the Devil by them. But our Saviour concludes, that even in this regard, they were the sons and children of the Devil, saying, 
 If ye were Abraham's children (as ye pretend) y●…●oul● do the works of Abraham: But now ye seek to kill me, ●a man that hath told you the truth which I have heard of God▪ this did not Abraham: ye do the ●eed of your father,— ye are of your father the Devil, and the lusts of your father ye will do, he was a murderer from the beginning, etc. And surely we may as firmly conclude against all such, as upon like grounds go about to establish and uphold their kingdom of Antichrist, by shedding the innocent blood of harmless Protestants, and especially of religious Kings: thinking that both Kingdoms cannot stand together, theirs and Christ's. 
Practising 〈◊〉  Hereupon they most devilishly practise and most shamelessly, by writing, excuse, yea warrant and give allowance to the murdering of Christian Kings and Princes: witness that bloody butchery not long since practised upon the persons of two Kings of France successively, Henry the third, and Henry the fourth, (who both being popish, were not thought popish enough) and their Apologies written in excuse of john Chastel who attempted to kill Henry the fourth, which after, villainous Raviliac performed. Instances of Popish practices, cruelties and attempts in this kind, there might be given many, not only in foreign nations, but even in our own; witness their Spanish navy which in the year 1588. was sent to subdue the whole nation, and came provided of all cruel instruments of death and dolour which could be imagined. Witness also their many attempts upon the person of the late Queen Elizabeth of happy memory, as also of our gracious Sovereign King james. But that which swallows up the mention and remembrance of all the rest, was the Pouder-plot, such a strange and malicious plot, as for strangeness could never have by any Poet's feigned invention been imagined; and for maliciousness never have proceeded from any man's soft, harmless, and relenting heart. From whence then but from that subtle Serpent, and devouring Lion, great Beelzebub, our utter enemy, their great god? for so we may conclude against them, as our Saviour before against the jews in like case, that herein they do not the works of jesus, whose name they take upon them, but the works of their father, that is, of him whose lusts they do, and who hath been a murderer (of the Saints) from the beginning, that is, the Devil, whose instruments herein they were: in which regard I may say and conclude of the first inventor of that plot (which was Catesby) in regard of his design and attempt, that which Socrates writes of Nestorius, that he was, 
Socrat. lib. 7. cap. 29.  totius diabolicae nequitiae capax instrumentum, vereque totius Ecclesiae (Anglicanae) incendium: a large receptacle and instrument of all devilish wickedness, and the very firebrand of the whole (English) Church.  
And thus have we seen how Satan is still himself, and cannot forget to be cruel, and that now he reigns as god also in this regard, as well as in former times. Heretofore indeed he by Oracle publicly commanded the kill of men, and was obeyed; but God be thanked, our Saviour Christ by his coming 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 devils, whereof these last times are in danger, and there are Doctors of devils, which say they are Christians, and jesus his disciples, calling themselves jesuites, yet are they not, but the Synagogue of Satan. These are they by whom especially Satan exerciseth his malice, both against men's souls by seducing, and their bodies by killing them: by both Satan goes about seeking whom he may devour, and that not only in his own person, but in the person of his instruments, especially jesuites, and generally the popish faction. These seek first to seduce, and where they speed not so, they proceed to the second. They first compass sea and land to make proselytes, to withdraw men from their obedience and loyalty to God and their lawful Kings: if they prevail not thus, then presently they proceed either to fire and faggot, if power and authority be in themselves, or else to secret practices, tending to no less than death and destruction. And here we may observe the rage and zeal of the wicked, which is not zealous enough unless it end in blood. Thus the jews dealt with our Saviour Christ, who not content that he should be whipped by Pilate, and mocked by themselves, they must needs cry, Away with him, and again, away with him, 
john 19. 1-6-15.  crucify him, and again, crucify him. So they dealt with Saint Paul, 
Philip 3 6. Acts 21.4.  who himself while he was a blind Pharisie persecuted the Church, yea unto the death; but being once a true convert, he was persecuted himself, and oftentimes whipped. Yet this being not enough, see the rage of the jews against him: 
Acts 22 ●  for more than forty men bound themselves with a solemn oath, that they would neither eat nor drink till they killed Paul. So now adays cursing with Bell, Book, and Candle, disgraces, wrongs, injuries, and excommunications are not enough; our enemies cry still for fire and faggot. This our Saviour hath foretold us of, john 16.2. They call presently with the rashly zealous disciples of Christ, for fire from heaven, to consume us at once, and when our Saviour denies them this, they will fetch it from the vaults of hell itself but they will have it. Herein plainly manifesting whose children they are; for even so doth their father and master: for whom he hath any hand over, he labours to serve as he did that Lunatic 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 unless they made away with, and sacrificed themselves and children to him.  
From this raging and furious malice of the Devil in his own person and in his instruments, we may yet make further use.  
And first, if the Devil be now so maliciously bend against mankind, 
〈…〉 Satan 〈…〉  and with such savage cruelty use them now that even profess his service (as did the Heathen and these jews) what shall we then think will be his furious rage when in hell he shall have full power over the damned: when his fury shall be exasperated with the present sense of God's horrible judgements on himself? Oh then, let this at least make us fear all our ways we tread in, with job. lest we set our feet in those broad paths of sin and ungodliness, which lead to such horrible slavery, as from which there is no redemption, and lest thus we fall into the paws of this enraged Lyon.  
Hence again, we may see how little reason we have to be secure, having such a watchful and a spiteful adversary, we have no security but in God only, and no hope to prevent his malice but as in God so in the use of such ●●eane● as God would have us use to this purpose, which are our spiritual armour, described Eph●s 6 13.14. etc. where we may note, God would have us resist and not turn our backs, inasmuch as he hath appointed no defence for our back parts if we fly, but for our fore parts if we resist; he tells us of a Breast plate of righteousness, of a Shield of faith, Helmet of salvation, Sword of the spirit.  
Thirdly, bears the Devil such hatred against us? what reason then have we to love him? let us then bear him and his instruments like hatred, yet w●th this difference, he hates us in our persons, let us hate him and them in their practices and professions. David could say, Do not I hate them that hate thee? yea, I hate them with a perfect hatred Yet surely David's hatred of them was holy, and so should ours be. We are said in Scripture, to love God when we keep his commandments, and to hate him when either we hate what he love's, or when we do not what he commands, but the contrary which he forbids. Let us thus hate the Devil and wicked men, that is, let us hate what he and they so much love, namely sin, and be contrary unto them in their commands, prohibitions, persuasions, and allurements.   

CHAP. VII. Satan's Pride against God in his own person, and in his instruments.  
WE may from our former discourse take notice of another essential and inseparable quality of Satan, which both discovers his nature unto us, 
2 Satan's pride against God.  and also gives us to judge of such as resemble him in it; and it is his notorious pride against God, 
In himself in 〈…〉.  whereby he usurped among the Heathen, the honour and glory, title and name of God himself.  
Now this Pride he shown in these particulars: first, in his desire, whereby being but a creature, yea a wicked Fiend, yet he desired not only an equality with God, but a superiority over him, namely, that he might be worshipped for God, and not God himself. This made him require divine honour and service to be done unto him.  
Secondly, in abusing such gifts of God as he had, to the open dishonour of God, and deifying of himself. These gifts were especially his power and his knowledge.  
Thirdly, in that being often employed as an instrument only of God, and under God, yet he referred all to his own honour, and not to Gods, doing all as of himself, and in his own name.  
Fourthly and lastly, in accepting divine honour of sacrifice and other religious worship when it was given.  
Now it skils not that this honour was often done to images of men both living and dead, and not unto Satan always immediately; for whatsoever honour was given, none received it properly but Satan, who abused the names of men deceased, 
August. de Civit. Dei, lib. 18. cap. 18.  qui nec cùm viverent verè vixerunt: who were but dead while they lived, persuading 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, Osiris dicitur: Romulus post mortem Quirinus dictus est, & Leda, Nemesis: To wit, as I deem, saith that Father, lest any should think they were men: for he whom the vulgar calls Serapis and Serapides, is indeed called Osiris: Romulus after his death is called Quirinus, and Leda is now named Nemesis. Satan thus abused not only the names of the deceased, but the affections of the living, who for love to their private friends, were more easily drawn to honour their memory and images, especially when by Satan's false miracles and apparitions they were esteemed gods: here Satan was the god, not they.  
Now this pride in Satan is so natural, that though for his sin in aspiring against God he was thrown down headlong from heaven to hell, yet it still puffs him up even now as much as ever; and he breathes the like spirit of pride into the souls of such, as in whose hearts he sits and rules as God. Satan hath said it in his heart, and hath instilled into the hearts of his instruments, to think and say, I will ascend into heaven, 
Isa. 14.13. ●●  I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation in the sides of the North, I will ascend above 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 sin, by making them believe they should be as gods. This ambitious desire of being like unto God, hath made both them and us now like unto the Devil. This lesson thus learned in Paradise, shall never wholly be unlearned, till we enter into Paradise again. If Satan then prevailed by it with our first parents in that estate of innocency, how much more with us? he thus by pride brought ●hem down, and by like pride he makes us lift ourselves so high, that at the length we fall as low as hell itself. Pride in us is that by which he works his malice on us, and procures our destruction.  
Let us then look about if we cannot find out by his footsteps where this proud Lucifer haunts, walks and reigns. Where we find any of the forenamed specialties to reign, there we may say, Behold a devil incarnate, or behold one (at the least for the time) puffed up with the spirit of Satan.  
We may find him walking and ruling in the hearts of proud, ambitious, aspiring men and women, 
2. In his instrument, proud men.  whom we consider either as without the limits of the Church, or as within: both which as they extol themselves into the place of God, investing themselves with his titles, so they challenge to themselves the privileges of God.  
First, without the Church, 
1. Without the Church.  how many ambitious Kings have we read of, that never thought they were high enough till both alive and dead they were worshipped and adored as gods. We have seen 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 faintness in bleeding of a wound, and the necessity of sleep and eating, did otherwise convict him, or he by these did convict his flatterers who would needs so persuade him. But indeed such is the nature of man's ambitious desires, that (as one saith) the whole round world cannot content and fill his heart, for still the corners of it would remain empty.  
Others imitating their father the devil, being used of God either as his instruments only, or as his stewards, sacrifice all to their own nets: and therefore you shall have them speaking of themselves, in the first person, using always that pronounce. 
 Thus Esay 10. though the King of ecraseur was only the rod of God's wrath, and his instrument to punish the Israelites, yet thus he brags: By the power of my hand have I done it, and by my wisdom, for I am prudent: and I have removed the bounds of the people:— and my hand hath found as a nest the riches of the people.— Thus Nabuchadnezzar crows on the top of his royal Palace, 
 Is not this great Babel, that I have built for the house of the kingdom, by the might of my power, and for the honour of my Majesty? By which examples we see the nature of pride, which is, first, to attribute the good things we have received from God, unto ourselves, our own wits, power and policy: and secondly, to use them for our own credit, estimation and glory.  

 But I would this pride were only found among the Heathen, whom it best beseems. But this horrible and devilish pride hath been found, and may be seen in the visible Church of God both jewish and Christian.  

 For first, we read that about the time when Christ our Messiah was expected to come into the world, many rose up and made themselves Christ: 
 as Thewdas and judas of Galilee. So a certain Egyptian, and one Barcozba in the ●●●e of Agrippa, and another of that name about forty years after the destruction of the Temple. All these took upon them to be the promised Messiah, which if truly they ●ad been, they must have been gods, though they intended only to have become temporal Princes, according to the common error of the jews. Thus also Herod was made believe by some courtiour-Rabbines that he was the promised Messiah, 
Ma●●●●6. Ma●●●3. 6. and ●3.  of whom proceeded (as is thought) the Herodians, who so often came to entrap our Saviour in his talk. But of all other Simon Magus his example is notable, of whom Saint Augustine writeth, 
Aug●st 〈◊〉  that he affirmed of himself that he was Christ: he would also have men believe he was jupiter, 
Simon M●●●●  and that he gave the Law in mount Sina in the person of God the Father: and that in the reign of Tiberius he appeared in the person of the Son, but putatiuè: and after that, he came upon the Apostles in the person of the holy Ghost in fiery tongues. This man had his quean and harlot with him, whose name was Selene or Helena, for whose sake he descended down from heaven to seek and find her being a lost sheep, whom yet he called a goddess and the holy Ghost, of whom he begot Angels. He caused both their images to be made, and got them afterward by public authority to be set up and worshipped in Rome as the images of the gods. 
Tertul ●n A●●● g●●. cap. 13  Tertullian tells us that this sorcerer living at Rome, had an image dedicated to him with this inscription, Simoni sancto deo, to Simon the holy god. After him succeeded his chief scholar Menander a Samaritane, and baptised as was Simon, 
Menand●●  who after the death of Simon, affirmed of himself whatsoever Simon had formerly affirmed concerning himself. He gave himself forth to be the Saviour of the whole world, (and not of Helena only) affirming that none could be saved, unless they were baptised in his name, which if they were, their dignity and power was above that of the Angels, and that they should live immortally here on earth. Thus we see no sooner came our Saviour into the world, but the Devil stirred up ambitious spirits to stain his glory; in which regard it was necessary our Saviour should so timely admonish his disciples not to believe such as should make themselves Christ's. 
Matth ●●● and ●●. etc.   
But this height of pride hath also overtaken such as in word at the least profess themselves servants of Christ▪ yea servants of the servants of Christ, 
2. Christian.  being indeed mere Antichrists, and enemies unto him: I mean especially that man of sin, 
The Pope 〈…〉  who is an adversary to God exalting himself against all that is called God, so that he doth sit as God, in the Temple of God, showing himself that he is God. This Antichrist of Rome patiently hears and suffers his clawbacks to call him by the name of Semi god, and of Vice god, yea and of God himself. Thus, the gloss of the extravagant Cum inter of john the 22. hath these words, To think that our Lord God the Pope, the author of the foresaid Decretal, and of this, had no power to decree as he hath decreed, would be judged an heresy. Which gloss remains untouched, even after the correction of many other glosses appointed by Pope Gregory the 13. One of the Secretaries of the Pope's chamber, in the last Council of Lateran, 
 speaks thus to Leo the 10. The ●●kes of your divine Majesty, etc. The said Pope Leo, after the said Council was written out, approved of it In Italy upon the gate of Tolentum there is this inscription, To Paul the 3 the most high and mighty God upon earth. Now it is a vain excuse to say the Pope is no otherwise called God, than the Scripture calleth Kings gods; for the word, gods, being attributed to Princes in the plural, was never but in a blasphemous arrogancy by any in the singular ascribed to himself: in which regard, the Scripture calls Satan, the god of this world. 
 Now the Pope usurps the name of God exclusively from all other Princes unto himself, and out of this rule gathereth by consequence that he should be adored, even of Princes, and that he therefore cannot be judged of men; 
 if any temporal King deny to be judged by him, because Kings are called gods, the Pope will not take this well answerably hereunto he calls his Decrees and Canons by the name of Oracles, 
 and his decretal Epistles, Canonical Scriptures. He usurps also upon the titles and ●aines of our Saviour Christ, calling himself often in his Canons and Decrees, the Spouse of the universal Church, ●●●m Christo se●luso, 
 even Christ set apart, saith Bellarmine, though Saint Paul make the husband of the Church to be ou● one And Leo the 10. in the Council of Lateran is called the Lion of the tribe of judah, the root of David, the Saviour of Zion. With like modesty and humility, he takes upon him to make a new Creed, and to add twelve more Articles to the Creed, and to bind men by oath and confession to receive them; which even the people of his own Church were never bound to, before the late Council of Trent. This Creed may be seen and read as it lies in the Pope's 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 public profession of the orthodoxal faith, to be uniformly observed and professed. Thus as he imposeth new laws upon men's consciences, so doth he take upon him to dispense with the breach of God's commandments, by suffering and dispensing with shows, and all manner of sins for his own advantage. For he sets his absolutions from sin, and dispensations for all doing, at a certain price of money, and causeth express books to be made thereof.  
But leaving the Pope's pride, we have others in our Christian Church whose pride hath been notorious: not to speak of our own countryman Hacket, with his two prophets of Mercy and justice, who most audaciously usurped that incommunicable name of the Messiah. 
Manes.  We read of Manes an archhereticke, from whom the Manichees had their name, who took to him twelve whom he called his Apostles, and called himself the comforter of Israel. 
Accost. ●●suit 〈◊〉 Temp●●ou●s●●● 〈◊〉 Re●ated by Doctor 〈◊〉 his ●irst sermon on Reu. ●. 20.  Likewise of later time, a famous Doctor in Divinity, a Roman Catholic, and in his time the Oracle of India being in his right wit, seriously affirmed of himself, that he was more holy than the Angels or Apostles, yea that God made a proffer unto him of Hypostaticall-union, and to assume him into the fellowship of the Deity, but that he in modesty refused it: that he also was the world's redeemer effi●●●cio●s●●, which Christ only performed sufficiently.  
All these show themselves sufficiently whose Scholars they are, and whose b●dge they wear, 
The●●● 〈◊〉 Satan and his instruments 〈◊〉 with 〈…〉 Christ and his followers. The 〈◊〉 of Christ. Rom. ●. 5.  by which also they may be known: which will better appear if we compare the pride of Satan and his followers, with the great humility of Christ and his Disciples. Satan first in his own person saith, as Isa. 14. I will ●●●en● into heaven, I will exact my throne above the stars of God— and— I will be like the most High. Our Saviour Christ contrariwise, who is God blessed for ever, in effect saith, I will descend down unto the earth and become man for the salvation of man: herein did our Saviour give us all a perfect pattern of humility, bidding us by his Apostle Saint Paul, 
Phil. 2.5.6.7.8.  have the same mind, thoughts, and affections herein with himself. Satan and his followers do patiently endure, and willingly accept divine honour when it is done unto them: but Christ's disciples utterly abhor and reject such honour as whereby men would make them gods, acknowledging themselves men as they are. 
Of Peter. Acts 10 26.  Thus Peter when Cornelius fell down and worshipped him, could both take him up and say, Stand up, for even I myself am a man. Satan's Apostles can make themselves Christ's, being indeed wicked Antichrists and enemies to him: 
Of john Baptist. john 1.20.  but john Baptist, when he might easily have abused the credulity of the jews in this point, yet confessed, and denied not, but said plainly, I am not the Christ. Wicked men, if as God's instruments and by his power they do any thing of note, are ready to ascribe the honour of it to themselves, and to accept it being given of others. But Saint Peter and john, 
Of Peter and john together. Act. 3.12.16.  when upon their healing of a Cripple, the people flocked abundantly to them, ready to make them gods, answered, Why look ye so earnestly on us, as though by our own power or holiness we had made this man walk? The God of Abraham, etc. hath glorified his Son jesus— his name through faith in his name hath made this man strong.— Lastly, whereas Satan wound himself into credit with the Heathen, and both sought and got himself adored as God, especially by his seeming miracles, and by his predictions of things to come, and revelation of secrets: Saint Paul on the contrary, 
Of S. Paul.  when by both these means he might have received like honour, utterly refused it, and in much humility contented himself with what he was, yea to be respected only according to that meanness which his outward and modest carriage in word and gesture made show of. Thus when for Miracles he and Barnabas were accounted and confessed to be gods, and when answerably they might have had sacrifice done unto them, they rend their clothes, 
Act. 14. 14.15-8.  and cried, why do ye those things? we also are men of like passions with you, etc. and much ado they had to stay the people that they had not sacrificed unto them. So likewise when Saint Paul for his visions and revelations (after he had been taken up to the third heaven) might by speaking and uttering of them, have been thought to be more than a man, yet saith he, 
2 Cor. 12.6.  I forbear (to glory) lest any man should think of me above that which he seethe me to be, or that he heareth of me.  
To conclude this point, I say of Humility and Pride particularly, what Saint john said generally of doing and not doing of righteousness and of love: In this are the children of God known, and the children of the Devil. Whosoever is not humble, but proud, self pleasing, self honouring, is not of God: neither he that doth all to his own honour, and not to the honour of God only or chief. For as one saith, The humble man is like unto God, 
Basil.  but the proud man being hateful to God, is like the Devil. 
Cyprian.- non de Christi magisterio, qui humilitatem docet, sed de Antichristi spiritu nascitur, etc.  All exalting of a man's self, saith another, all swelling, arrogant and proud boasting, is not of Christ's teaching, whose lesson was humility, but from the spirit of Antichrist, whom God upbraideth by his Prophet, saying, But thou hast said in thine heart, I will ascend into heaven, etc.  
Let this be thought on of us all, and from the consideration of this pride, which originally is in Satan, derivatively in his members and instruments, whereby they would make themselves gods, let us make this double use, neither to give to others, or take to ourselves any part of God's honour.  
First, 

Use 1. not to give God's honour to the Devil.  
Which is done when we give divine honour either to him more directly,   let not us by any means deify the Devil or make him our God, or yet give him or his instruments such honour as they are ready to take.  
Yet thus men do, not only by devoting themselves to the Devil upon terms and conditions, as do Witches, Necromancers, and the like, which is directly to make him their god; but even when in their lives they obey him more than God, bestowing their best affections on the basest objects, 
Ephe. 2.2.  and walk in sins and trespasses according to the course of the world, and after the prince that ruleth in the air, even the spirit that now worketh in the children of disobedience. For in this sense he is called the god of the world. 
2 Cor. 4.4. Or more indirectly, when we give it first to Saints.  Moreover, men deify the Devil, when they give divine honour to any creature. This I say, first, even in regard of the Saints themselves and their images; for hereby the Devil only is indeed honoured, who often abuseth their names, and appears in and at their images. The Saints themselves neither do nor dare take that honour which idolaters would give them: they dare neither take it on earth, nor now in heaven, though we should grant they see and take notice of our prayers and devotions done unto them. Do we think that the blessed Virgin, now in the presence of Christ and of God, dares arrogate such titles to herself, as superstitious Papists give unto her? who in their Rosaries and Litanies call her Queen of heaven, Gate of Paradise, Mother of mercy, our salvation, she that bruised the Serpent's head: which last property in the vulgar translation of their Bibles, is attributed to the woman, Gen. 3.15. who also in their Lady's Psalter, called Saint bonaventure's Psalter, which is nothing else but the 150. Psalms of David, take away the name of God, and in its room 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 salvation, and one who at the last day shall moderate the sentence of the judge. Yea, so fare have they proceeded, as to place her before jesus Christ in these words, Glory be to you o Virgin, and to jesus Christ, etc. The like honour they give to other Saints: but do they accept it? no: they are all chaste Virgins, chaste Matrons, and know that by accepting such honours, they should consent to spiritual adultery, which is idolatry. Thus the Saints are abused by Papists, who yet themselves are not excused from spiritual 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 unus admisit, Aug. de civet. Dei, l. 1. c 19  though she be only a mere passive object and not consenting: of whom as also of the Saints and idolaters, we may say as Saint Augustine said of Lucretia, being ravished and forced by Tarqvinius, they indeed were two, yet one committed the adultery. And yet seeing idolatry as adultery, is properly between two or more, we conclude that the idol here thus pleased and honoured, is the Devil and none other.  
Secondly, 
2. To the Pope.  if we give like honour to the Pope as is due to God, we thus both deify the Devil in him, and him in himself, who herein is an instrument of the Devil, or else he durst never approve of such honour as is given 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 Popedom, when to obtain a new Pope, 
Cerem. Rom. lib. ● sect. 15.  they sing that tract out of the Prophet, which they read, Erit dux ejus ex eo (sz. Israele) & princeps de medio ejus producetur: Thus in English, 
jer. 30.21.  And their nobles (or noble ruler) shall be of themselves, and their governor shall proceed from the midst of them. Which words are meant of our Saviour Christ. So, when they apply to the Pope that speech of our Saviour Christ which is true only of the holy Ghost, I will not leave you comfortless, 
john 14.16.18.  I will pray the Father and he shall give you another Comforter. Consonant to which when he is chosen he is set on high upon the Altar, which is the seat of their god, and there he is adored.  
By these and the like honours done the Pope, they show what god they worship, namely their god-pope, or which they are not ware of, the Devil 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 fear, love, 
3. To other men whom we honour more then God.  respect, honour any thing or person more than we do God himself.  
Question. Must none be honoured but God only? Quest. and do we make them gods whom we any way's honour? Answer. No, all superiors must be honoured, according to the fifth Commandment: whether they be superiors with authority over us, as are Magistrates, though evil, as Samuel honoured Saul, 
1 Sam. 15.30.  (which popish jesuites will not do, who otherwise are not behind any in giving honour where they should not:) or without authority, as are the aged, learned, noble, etc. whom we must honour, by acknowledging and approving their gifts, and that order in which God hath placed them: so by our love and thankfulness: yea, all must be honoured of us, (though our inferiors in other respects) in whom any grace of God appears, and that according to that measure of grace and goodness we espy in them. For honouring them so, we in them honour God.  

Secondly Use: Not to take God's honour to ourselves.  Secondly, it concerns us, unless we will show ourselves ●●ps and instruments of Satan, by no means to appropriate God's honour to ourselves. The very pride of the heart is a thing hateful to God, and the inordinate desire of honour, is, as Saint Paul said of the desire of money, the root of all evil: 
A●g●●t. de 〈◊〉. Dei, ●ib. 1●. cap. ●3  as elsewhere, Initium omnis peccati superbia, The beginning of all sin is Pride; nay it is the height of all sin, whereby man perversely affecting highness, forsakes God, who should be the beginning and end of all his desires, and becomes a god to himself. Thus we offend, when we seek honour to ourselves from any thing we either receive or do. 
in any thing we either receive or d●e.  He that considers and ponders duly how naked both in soul and body he came into the world, how miserable and disabled he is by sin, how destitute of all good, without the grace of God in jesus 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 whatsoever good thing he either hath or doth: which if he ascribe to himself, he sets himself in God's stead, and exalts himself against God. Thus do they who have their hearts lifted up, and are proud of their riches, which they ascribe to their own means, 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 themselves wiser than God himself, as did that proud King of Spain, 
Alphonsus the tenth.  who vaunted that if he had been present with God when he made the world, he would have advised him to have disposed better of things than they are disposed of; or else, vainly referring their wit and knowledge to make themselves known and famous, as if they said to themselves what the Poet floutingly sings to such, 
Scire tuum nihil est nisi te scire hoc sciat alter.  that their knowledge is nothing unless others also know that they have knowledge. So, if any conceive better of themselves, or expect like respect of others from their gay and fine apparel, of which sort especially are our artificial women, which will be better than God made them, and therefore disliking his handiwork, die their hair, paint their faces, disguise themselves in their attiring, bringing their hips up to their shoulders, bearing their necks to the navel, and otherwise making themselves peacocke-like by their periwigs and other haire-coronets and topgallants. As they now know not themselves; so, without speedy repentance, they may fear, lest God when he visits them, do not acknowledge them for his own, but reject them, saying, I gave you other faces, other complexions, other hair, other bones, other bodies, other breasts, other bellies, depart from me, I know you not. The like crime are both Magistrates and Ministers guilty of, when, being but Ministers of God's justice and his Truth, they refer what authority and power they have to the advancing of their own honour, to the enriching of their own persons, to the revenging of their own quarrels. Thus generally offend they who any ways break the bounds of modesty, either in conceiving highly of themselves, or in speaking proudly and arrogantly, or in showing pride by their works, looks, gestures, or the like: thus men rob God of his honour, and deify themselves.  
Thus also, if in any thing we do, we seek honour to ourselves from it, or if when honour is given us, we let it rest with us, we thus also make gods of ourselves, and pervert the order of nature, not working as the creatures of God, who made us to glorify him, but as Satan's instruments, whom we serve herein, by perverting the order set by God in nature, and making a new ordination of things quite contrary. But we must write after the copy of the four and twenty Elders, 
Reuel. 4 10.  who cast down their crowns before the Throne at the feet of the Lamb: else the very heathen shall condemn us. The Romans by that ceremony they used in their triumphs, teach us that the success of things, and honour thence due, is to be attributed, not to ourselves but to God. For the Laurel crownes which they carried when they ascended into the Capitol and sacrificed to jupiter, 
Plin. lib. 15. cap. 30. and lib 16.4.  they laid down in the lap of jupiter, as Pliny recordeth. Wherefore it was a profane thing in Nabuchadnezzar, 
Habak. 1.15.16.  when he had taken the jews as fishes in a net, to sacrifice to his not, and to offer incense unto his yarn: as it should have been in Peter, if when after he had enclosed so many fishes in his net, 
Luk. 5.5.6 8.  he had not acknowledged Christ's power, by falling down at jesus knees.  
Quest. 1 Here two questions. 1. May not a man praise himself and speak of such gifts and graces as he hath received? 
How far a man may praise himself.  I answer, a man is bound to acknowledge God's grace in him, and goodness to him, yea in some cases he may (and must) speak of them. So did Samuel, 1. Sam. 12.5. etc. so S Paul, Act. 23.1. 2. Tim. 1.12.13.14. But than it must be done, first, in great humility without all boasting, and with a double acknowledgement: first, of the good done by us, that is by the blessing only of God, and that our abilities are the gifts of God, 
● Cor. 3.3.4.5.6.  bestowed on us for the good as well of others as our own. Secondly, of the imperfections of our best actions, and that by all we can do or have done, we cannot satisfy the law of God, or stand in judgement with him, but that we stand need of his mercy, 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 have compelled me: and speak of our privileges, as he, 2. Cor. 11.22.23. Thirdly, to give good example and instruction to others, we may speak of God's graces in us, 2. Thes. 3.7.8.9. so we may speak to the younger sort especially, of such things as God hath done for us, by delivering us, & 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 observed, we break not salomon's rule, Let another's mouth commend thee: neither dishonour we God, but rather honour him and his gifts in us.  
Quest. 2 Secondly, may we not both desire honour, and also accept it when it is given us? I answer, first, 
How far a man may desire honour or accept it.  for the desire of it: we may not desire honour, through vain glory, hypocrisy by seeming only religious, or by unlawful means, as by bribery, simony, etc. yet we may and must seek that honour that cometh from God, which is attained by virtuous and godly deeds; 
john 5.44.  we may desire and must seek a good name, especially if we be Magistrates or Ministers, according to Philip. 4.8. and that first for God's glory, Matth. 5.16. 2. Sam. 12.14. Secondly, for the good of others and our own, for thus our authority increaseth with our honour, which 
* August in Soliloquiis lib. 1. cap. 11.  
* Aut● oritas cùm ex honoribus crescat, eaque 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 receive the truth from us, and to imitate our virtues. Answerably, if honour be given us, we may accept of it, it is justice in them that give it, and according to Gods will in the fifth Commandment; yet with these cautions. First, not to let it rest with us, but to return it to God wholly. Secondly, not to rest in it as in a sufficient reward of our virtues; we must look for our full reward hereafter. Now the reason of all I have said, is because God only and in all things is to be honoured and glorified according to the tenor of the first Commandment, 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 
a Haec enim est praecipua conseruatrix & quasi custos virtutum omnium: nihilque est quod nos ita & hominibus gratos & Deo faciat, quae si vitae merito magni, humilitate infimissimus, Hieron. Ep. 14. ad Celant.  than humility; so on the other side there is nothing more hateful to God, and more grievously punished of God than is pride: for as by it men most directly sinne against him in the breach of the first Commandment, so doth he most directly oppose and set himself against such, according to jam. 4.6. God resisteth the proud, 
b Tanquàm dicat, meus iste adversarius est, qui me lacessit, mihi debetur ista congressio, Ambros. in Psal. 118. & Ser. 7.  as if God had undertaken a special combat with such. See this, and seeing let us fear, in the examples of Lucifer and his angels, for their pride thrown down from heaven: in the builders of the Tower of Babel, who when they had said— let us make us a name— then God himself is said to come down, 
Gen. 11.4.5.8.  and to have scattered them abroad from thence upon the face of all the earth. Look also upon Nabuchadnezzar, and as you hear him thus crowing upon the top of his royal Palace, 
Dan. 4.30.31.32  Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power, and for the honour of my Majesty? so hearken again and you shall hear while the word is in his mouth, a voice from heaven, saying, O King— the Kingdom is departed from thee, and they shall drive thee from men, and thy dwelling shall be with the beasts of the field, 
Numb. 16.  etc. So Corah and his complices, not content with their Leviticall 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 himself,— making a new thing, the earth opened her mouth and swallowed up (or rather down) Corah and his company, so low as before they had exalted themselves high.  
Lastly, look upon Herod in his pride smitten by an Angel of the Lord, and eaten up of worms, because he took God's honour to himself, when upon an Oration made, the people shouted, 
Act. 12.22.23.  saying, The voice of God and not of man.  
Each of these examples calls to us, and in effect saith as Senacheribs' image (one who was destroyed for like pride) which was set up in Egypt with this inscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Learn at the sight of me to fear God, and in his fear to be humble. And thus much for Satan's pride.   

CHAP. VIII. Satan's Sleights and subtleties in himself and by his instruments, and that first for the seducing of the souls of men, by blinding and deluding the understanding.  

3. Satan's sleights and policies. 1. In himself.  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 wreak his malice upon man, and to advance his own honour, he used diverse subtleties, policies, tricks, and devices; which even now also he useth, (though perhaps more covertly) in his wicked instruments, of whom, by their resembling of Satan in their devilish policies, we may give judgement. Devilish policies I call them, that so I might not be thought simply to condemn all policy: for there is an allowable policy, practised by such as never were scholars either to Satan or to Machiavelli. joshua used a politic stratagem in besieging of the City Ai, and that with direction from God himself. Saint Paul, for his own safety, acknowledged himself a Pharisie, though withal he concealed part of the truth. But that policy I call devilish, when men (as the Devil) in policy, say, do, intent, contrive and plot any thing, which is either against the honour and glory of God, or against the good, either spiritual or temporal of man; or which is to prejudice the Truth of God, especially the Gospel. But such were Satan's policies among the Heathen: for, all his fare shows, 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 chief against the soul, which thus he laboured to seduce by withdrawing it from the service of God to the service of himself. Secondly, also against the body, over 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 himself in the place of God. These were his ends: but to effect them he had his reaches, his fetches, his heights and his depths. 
Revel 2. 2●. 2 Cor. 2. ●● 2. Cor 4. 4● 2. Cor. ●●. 3.  The Scripture tells us of the depths of Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of his devices, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which he hath for our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or minds, by which he blinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the minds of them which believe not, and corrupts men's minds. He had also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his policies and his sophisms, which yet he hath, and in which he is now fare more exercised then before. Of whom therefore we may say as was once said of the Lacedæmonians, The hurts he doth are fresh and new, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  his tricks and sophisms by which he doth them are old and ancient: without which his colours and angelical apparitions and tricks, his malice could have effected nothing, as is said. Hence it is, that to seduce men in their minds, he took the advantage of their natural ignorance, and used probable persuasions. To get them to yield sacrifices of men to him, he persuaded them it was service 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 do honour to himself, he drew them on partly by fair promises and partly by threatenings, so, by imitating of God, seeming to be the author of good and evil. Thus he 
* Formas se vertit in omnes, hostiliter insequens, falaciter sub●eniens, utrobique nocens, August. de Ciu. Dei. lib. 10. cap. 10.  turned himself into all forms showing himself sometimes as a friend, sometimes as an enemy, but proving always a deceiver, and one that intended hurt. Thus in his first deceit, when there were but two in the world, he deceived the one by the other; his suttlety appeared in that he tempted Adam by Eve, beginning with the weaker and more credulous and curious, he took the advantage of her husband's absence; he vailed and masked the danger by making use of the Serpent as his instrument; he pretended nothing but love, friendship, honour and happiness to them; he promised nothing but what might seem pleasant to the flesh; he detracted from God's 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, he intended nothing but hurt to him; and so to others. 
jerem 27 10.  Neither intended he any good to King Philip of Macedon, when by his Prophetess Pythia, as Demosthenes said, he did 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Satan ab initio mundi fallax se per & menda●: mentitur ut fallat, blanditur ut noceat: bona promittit ut mala tribuat, vitam pollicitur ut perimat. Cyprian. lib. 1 Ep. 8. 1. Cor. 11.13.14.15.  flatter and seem to speak as King Philip would have him. And thus to be worshipped of our Saviour Christ he promised no less than all the kingdoms of the world. But what he obtained not of him, he easily obtained among the Heathen; especially when by seeming miracles, revelations and predictions, he confirmed and authorized whatsoever he taught, commanded and required.  
From these premises, we will now urge the Apostles argument, which in effect is this: Satan himself is transformed into an Angel of light, therefore no marvel if false Apostles be deceitful workers, 
Secondly, in his instruments.  and transform themselves into the Apostles of Christ; it is no great thing if Satan's ministers be transformed as the ministers of righteousness. No marvel indeed: for seeing Satan is still the same he was, and also hath like advantage of our weakness, we may easily imagine, he will stir up instruments like himself, by whom he may effect all his forenamed ends, which are three: First, to seduce our souls; secondly, to kill our bodies; thirdly, to become our God; who also themselves have like ends.  
For the first, namely the seducing of our souls, 
1. To seduce the Soul.  and the corrupting of our minds, before we speak of his tricks and policies by his instruments in these our days, it will not be amiss to show what advantage is afforded unto them from man's natural frailty, 
Their advantage first from man's frailty and readiness to be deceived. Shown first in Eue.  and readiness to be deceived, that so we may not wonder to see so many seduced by error in these our days in comparison of sound and sincere professors. This frailty we may first see and observe in our great grandmother Eve, who herein is a lively type of the Church of God on earth, both before her fall and after. She may signify the spotless spouse of Christ, (the true Catholic Church) which, as she was taken out of Adam's 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 Saviour the second Adam, while he slept the sleep of death, which two are the matter of our regeneration, and is thus espoused spotless to Christ her only husband being that jerusalem from above which is the mother of us all. 
Gal. 4.26.  But the sly Serpent seduced the woman to disobedience, from the simplicity of God's 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 simplicity which is in Christ jesus. If therefore the Serpent had then craft enough to deceive her being in perfect innocency, how much more may he deceive us, whose frailty, even the best, is such in all the parts and faculties of soul, as whereof Satan can easily, 
2. In the parts and faculties of each m●s soul. ●●a●●. 19.20.  yea doth ordinarily take too great advantage? He is the father of lies and errors, and a master seducer: our flesh and concupiscence is the mother thereof: Idolatry, variance, seditions, heresies, are made the works of the flesh: which is Satan's concubine, who therefore while we sleep and are secure, 
Matth. 13. 2●.  sows his seed, his tares: from whence issueth this bastard and unholy brood. And this mother, now Satan's concubine, 
〈…〉 Eph. 4.22 1. In the understanding.  is that old man, which is corrupt according to the deceitful lusts: where within ourselves we have both corruption and deceit.  
First, in the understanding, naturally is ignorance, accompanied with a depravation, yea a natural incapability of receiving divine truth: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.14.  The natural man perceives not— he cannot know the things of the spirit of God. Nay the Devil takes advantage of our ignorance even of good arts and sciences, as Logic, Philosophy, and of the tongues, and so deceives us with sophistry and paralogismes, as he did Seruetus and other heretics: how much more than of our ignorance of Scripture, which is made the main cause of error, 
Matth. 22.29.  which therefore Satan labours to deprive us of.  

2. In the will. Act. 7.51.  Secondly, our wills afford him like advantage: which first, often even resist the known truth, and the holy Ghost. (Yet I hold not that man's faith and assent depends only and wholly on the command of the will in assenting or dissenting, 
Quoad specificationem & quoad exercitium.  though the understanding doth, for the exercise of it, as to think or not to think.) Secondly, our will, affecting a liberty, makes choice of her religion and opinions, 
Coloss 2. 20-23. Isa 66.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whence proceeds all will-worship, and cultus electitij, whereby men choose their gods: which properly, according to the word, is an heresy. Thirdly, it causeth obstinacy in error, and consequently heresy, especially in women, 
jerem. 44 10.17  who hold fast the conclusion with this band, they will because they will.  

2 In the con●ience. 'tis 1.15. ●6. 1. ●●m. 1 19 〈…〉  Thirdly, our conscience being naturally impure, causeth shipwreck of faith: and being also erroneous. (as it must needs be when divine truth guides it not) both misleads to error, and holds men in error, who commonly have nought to say for themselves, but their consciences: and this the Devil knows well enough.  
Fourthly, our affections also naturally being corrupt, 
4 In the affections.  help to corrupt the judgement; which this Serpent knowing, makes use, First, of fleshly pleasures as his snares to hold and lead captive silly women (especially) laden with sins and led with diverse lusts. Secondly, of man's natural pride, 
2 Tim. 2.26. and 2. Tim 3 6  which Saint Augustine maketh the mother of all heresies: this causeth first Schism, through self-conceit and singularity of opinion, secondly, heresy, through obstinacy and stiffness in defending that opinion. Thirdly, Satan makes use (not to name ambition and flattery, of which, 1. Thes. 2. verse 3.4.5.6.7.) of covetousness in men, and of their love of money, which, saith the Apostle, 
1. Tim 6 ●●  while some covet after, they err, and are seduced from the faith. And therefore Mammonists are the greatest Satanists.  
And now, I pray you, 
Second advantage from God's providence. 2 Thes. 2.9. 10 11. Deut. 13.1.2.3. Dan. 11. 3●. 1. Cor. 11 1● Third, from their own subtleties. Reuel. 7. 7.8-10.11.  hath not Satan men at great advantage? especially further considering, first that God gives him some and liberty, and that first, to work with all power and lying wonders— with all deceivableness— and strong delusion— in such as receive not the love of the truth: secondly thus to prove, and so to approve and manifest the love, the faith, sincerity and constancy of the faithful. Secondly, considering, that as Satan in deceiving Eve, 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, have their faces, as ours, the faces of men, and their hair as the hair of women— but yet they are Serpents, and their tails are like unto Scorpions: and these are heretics and seducers of all times. 
Euseb. Eccles. hist. lib. 4. cap. 1● ex Jrens  Whence Policarpe the ancient Martyr called Martion the heretic, Primogenitum diaboli, the first borne of the Devil; and yet some were borne a little before him, even in S. Paul's 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 deceitful workers, transforming themselves into the Apostles of Christ. Such as these he also prophesied of; whom he describes by the name of grievous Wolves— who speak perverse things to draw disciples after them: of false teachers who privily shall bring in damnable heresies— speaking evil of the way of truth, and through covetousness with feigned words making merchandise of men. And these are they who being deceived themselves, deceive others also, 
jude 10.  who being corrupt themselves, yea corrupting themselves like bruit beasts in what they know naturally, corrupt others also; as doth their mistress, that whore, which did, 
Reuel. 19.2.  (and now doth) corrupt the earth with her fornication. Now all these sleights, this guile and deceitfulness to delude and seduce, are foretold us of Antichrist, of whom it is said, 
2. Thess 2.9.10.11.  His coming is after the working of Sataen, with all power and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth that they might be saved, and for this cause (it is added) God shall send them strong delusion, that they should believe a lie, etc. Where we see that the son of perdition must use all guile and deceitfulness to delude and seduce men from the truth of God: how needful then is it for us to fear, what Saint Paul feared on the behalf of the Corinthians, 
Cor. 11.3.  saying, But I fear lest by any means, as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ: especially when we see and feel in ourselves both in Court and Country the stinging effects of this serpentine Romish brood, who take and make use of all the forenamed advantages; especially in these our Northern parts, where our people's eyes are put out, 
Reuel. 9.2.  and our Sun in great part darkened by the smoke of the bottomless pit, out of which come these Locusts to us. 
Qui cavet ne decipiatur, vix cavet cum etiam cau●t●etiam cum cavisse ratus est, saepe is cautor ceptus est, Plaut. captiu. Proverbs 17.  Therefore there is scarce any humane caution sufficient against them, who want neither will nor skill to hurt by deceiving: so that the most wary is not so wary, but for all his wariness he may be warred and foiled. Moderate fear may here be commended unto us by that commendation which the wisdom of God gives to the fear of God, It is the beginning of wisdom. For, as also saith even natural wisdom in Aristotle, Fear causeth consultation, 
Arist. in Rhet.  and consultation causeth wisdom. Who then are easiliest misled and seduced but the simple, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Minime mali.  and such as are least of all distrustful? The Scripture calls such simple, I would they were not also unwise children. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverb. 1.4. Proverb. 8.5. Matth. 10.10.  It is said of seducers, causers of sects and offences, that by good words and fair speeches they deceive the hearts of the simple, Rom. 16.18. What then ought wisdoms work to be in us? she tells us herself, to give suttlety to the simple: and her counsel is, O ye simple understand wisdom. There is wisdom then required in the children of light to espy and prevent the wisdom of the children of the world: and therefore we are bid be wise as Serpents: wise, not to do evil, but to prevent evil; and this our wisdom consists in cautelousness. As the Apostle hath foretold us of grievous wolves, so he bids also, have an eye to, 
Philip. 3.2.  and beware of dogs, beware of evil workers. Now I need not much beware of that dog that gives me warning by his barking: but I will have an eye to the close sullen Cur, that will pinch me by the heel ere I be ware. If our adversaries were all of hasty dispositions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and free spirited to express themselves boldly, then by Aristotle's rule I need not much fear them: but being still and close fellows, dissemblers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  deceivers, and as Saint Paul said, deceitful workers, there is too just cause of fearing such. These saith Aristotle, are to be feared, and so are, as he calls them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such impostors as can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imponere, that is, put a trick upon a man finely.  
Concerning all which Saint Paul warns us, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Thes. 2.3. 2. Cor. 113. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Popish policies for the corrupting of men's souls.   beginning his discourse concerning Antichrist, with this caveat, Let no man deceive you by any means: wherefore not doubting but the Pope of Rome (and that succession) is Antichrist, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and means of deceiving and corrupting men's minds are now to be considered, which, being both for the supplanting of truth, and planting of error, we may reduce with the Apostle, to our minds, that is, partly to the understanding, on which the will much-what dependeth, partly to the affections and senses, all which these seducers seek to corrupt. 
1. For the corrupting the understanding. 1. Which they do 1. By blinding it   
First, for the understanding: It they go about to blind and to delude.  
Their first trick is to put out the light, and with Ulysses 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 Vtis, Nobody hath done it. This is done first by wresting the Scriptures out of the people's hands, not suffering them ordinarily to be read or known 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 blear men's eyes: they are driven to this shift necessarily to save their credits, to seem to satisfy 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, 
SeeValles. de sacra philos. p. 73.  whereby in the English they retain diverse Greek words, as azymes, etc.  

2. Corrupt.  Secondly, it is done in many places corruptly, and as it seems, seeing they cannot be so ignorant of the original, of purpose to establish popish opinions, as john 1.12. and Luk. 2.14 to establish freedom of will, where in the first place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or power, signifies not any power or ability of man, but the right or privilege to become the sons 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 showed in other places, as Psal. 19.4. to prove the visibility of the Church; but especially Gen. 3.15. where they render it, She, not It, or He, as doth Saint Jerome, referring it to the blessed Virgin, not to Christ the promised seed: which shows their blasphemy in corrupting the text and fountain in main fundamental points.  

3. Called in.  Thirdly, they have 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 having by that means hushed that former clamour— they have called all vulgar Bibles straightly in again, 
Relation Sect. 34.  yea the very Psalms of David, though translated by their own Preacher Pangorola, as doubting else it seems, that their own Bibles if ordinarily and by every one read, would make men heretics, as some blasphemously have uttered. Oh but have you never heard of a book entitled An Anchor of Christian doctrine, 
Anno 1618.  newly published by Th. Wr. wherein (as he would have us believe) the most principal points of Catholic (that is in his sense, Romish) Religion are proved by the only written word of God? Yes, the first part concerning the Creed I have seen, where, of 53. Articles, few in express terms contain matter of controversy, others prosecute controversal points, which in the general, but not in the application, we also acknowledge. This Book will be of this use, not to clear, but to blear the eyes of the simple, while they (for the most part of them) only hear of such a book, not knowing or able to judge how his promise is performed. This way of trial as their last (which should have been their first) refuge they are now driven to, to prove Popery by Scripture. Yet the Author very wisely for himself, abandons not other proofs by traditions etc. and indeed it concerns him so to do, that so when he shall find Scripture to fail him, he may have recourse to these again from Scripture; which in effect he doth while he pretends the contrary: for as other Papists herein contrary themselves, while they endeavour to prove by Scripture the same things, they hold tradition, 
Doctor Field of the Ch. lib. 4. chap. 20.  as our writers show against them, so he undertaking to prove by the express written word of God, that other proofs are both necessary and authentical, (which are his own words in the preface, pag. 7) when he comes to prove it in the place pointed to in his margin, namely in the third Article, he tells us there in the beginning that indeed the controversy of tradition may not be omitted in this place, because not only some other points of Christian faith, namely that our usual Creed is authentical doctrine, but also the assurance which we have of the whole sacred Bible dependeth especially upon tradition, etc. What is this but to run himself giddy in a circle, to fly from tradition to Scripture, and from Scripture again to prove tradition, which tradition must testify of Scriptures, and so round, etc. The main weight of all his proofs then rests not on Scripture, as he by his title pretends, but on tradition, into which man's faith must lastly be resolved.  
But to return: for all this late pretence of Scriptures made by one man, the rest dare not trust their cause to the trial of Scripture only, unless it be only in their exposition and application of it, which yet the very evidence of the words and truth in them, will soon refel in any man of common understanding, who shall not be blinded through prejudice, but judge even by common reason, (and not by any private spirit.) For, though reason cannot reach to the things contained in Scripture without a superior illustration, yet it can judge of consequences and dependencies of points, and whether such a point be rightly deduced or no, from such or such a place. This they know well enough, and accordingly fear: wherefore their very common service among them, as containing many sentences and passages of Scripture, must be read only in a strange tongue: yea all of all sorts, even women and children, must pray in Latin. Nay in Italy it hath been observed that in their Sermons, though they preach commonly on the Gospel of the day, they do not read or any ways recite the text, but discourse only of such points as they think fittest, that so no sound of Scripture might possess the people.  

Papists writ and speak disgracefully of the Scripture.  To this purpose they also speak and write disgracefully of the Scripture, saying it containeth not all things necessary to salvation, charging it with imperfection, saying, it is but a piece of a rule; and with obscurity, calling it a nose of wax. Which they do to make the people more willing to part with this treasure, and to admit of their trash of tradition, under the name of unwritten truths delivered by the Church by speech only, which Church now hath declared her mind in the Council of Trent, whereunto all those that are solemnly made Doctors in Italy must subscribe. Thus they deal with the learneder and more curious sort, who else, looking into the fountain of truth, should find but little agreement between it and the Romish doctrine. As for the simpler sort, they deal with them as wise men do with children, who get some precious or good thing from them, and give them in stead thereof a counter or some toy: so they in stead of Scripture give them images as their books, with many outward ceremonies and ornaments to gaze upon, as knowing the people's brains must and will be busied about some thing or other: like to women, which having no children, are much delighted to play and sport themselves with little dogs and puppets. By this means they would avoid danger from the written word with which we urge them, and which would show them the vanity of their traditional doctrine, as that the worshipping of images is expressly forbidden, with the rest, and that their Church is strangely infected.  
Seeing thus they deal with Scripture, 
2. By prohibiting the reading or having of our books.  we may not hope that our books should ordinarily be read of the vulgar Papist: for which they have taken order by a general condemning of them, and prohibition: which if it were only to the vulgar, it had some show of fitness: but they are denied even to the learned, both young and old. In the Colleges of jesuites are diverse of our books (though in a mourning weed of black leather) which if any younger Student desire to see, 
Lib. de studiis jesuit. abstrus.  he must first in some Satirical verse rail on the author he desires to read. Neither must their ancients and Fathers use any of them, without the privity of their Regent. Nay their learnedest and greatest Bishops may not be suffered to see the naked face of their adversary, as witnesseth that most reverend Archbishop, 
Marcus Antonius.  who in his own experience so found it. Who also tells us that no Auditor under pain of excommunication, must read the treatises out of which their professors of divinity in their public reading allege the opinion of the adversaries, but must take all on their word. Nay, 
See Doct. james corruption of Fathers, fourth part.  Bellarmine and Baronius are fain to become suitors to the Inquisitours to read any strange book, whether manuscript or other: yea these very writers last named, as also Gregory de Valentia, who have employed themselves 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 number of invectives etc. so loath are they, it seems, our positions should be known, and our arguments, though related and confuted (to their power) by themselves. But we may not marvel that our books and arguments should be prohibited to be read, seeing their own 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 book of Guicciardine: which worthy historian yet was a Catholic, as they call themselves, no man more. The reason is, it shows by good record how the government of the Church of Rome was at first merely spiritual, and withal lays open her ambitious purchase of greatness, and the means how she got it. Thus ashamed of her pedigree, as one noteth, she razeth the memory of her ancestors out of history, and would have none to look into the unlawfulness of her usurpation. To conclude, the same Pope, Paulus 4. suffered his own book, in the writing of which his own 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 book called Consilium delectorum Cardinalium.  
But for all this, curious spirits will be inquisitive, and man's nature is to covet what is forbidden: these impostors therefore, seeing they cannot wholly blind the judgement, they go about to delude it: 
Many ways.  and this they do many ways.  

1. With false Fathers and Authorities.  Their first trick is to abuse the names and authorities of such as for holiness and learning are highly respected and accounted of, and under their names to sow error, and to disperse the corrupt leaven of their own doctrine. And herein they use jacobs' deceit, in counterfeiting the voice and habit of Esau, and yet they delude none thus but the blind, 
1. King. 3.19.20.  as Isaac then was; and the Harlot's deceit, thrusting a dead child in place of the living; yet wise Solomon could give the true mother her own child. This is an old fetch of heretics. Thus the Manichees would seem to bring to light books never heard of before, the Ascension of Moses, the Revelation of Elias, the Gospels of Thomas, Philip, Bartholomew, the Acts of Peter, Andrew, etc. So the Macedonian heretics put forth a little book smelling of their heresy under the blessed man and martyr Saint Cyprians name. The like fraud is now used by the Impostors of this later age, Monks, Friars, jesuites, from whose shops we have not only new sects broached under the names of Saint Augustine, Bernard, etc. but new authors also, as Dionysius Areopagita; new Policarpes, new Ignatius etc. yea new Gospels, Euangelia imò Protevangelia, new Apostolical constitutions, new Litanies also and Church Service, new fathers, but yet bastard and false fathers, some whereof to the number of 187. some Papists themselves, not only suspect but plainly convict of forgery; there being twice as many beside, which our best Protestants have challenged of corruption: yet these books are still urged to the people by Priests and jesuits for sound proofs of the chief points of popery, as Doctor james in his book of that argument, shows at large, who names the books, and shows what Papists censure them, and what Papists again allege them. And thus are the simpler sort most strongly deluded, receiving bitter pills under gold, and poison under show of honey. These yet their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and false inscriptions, they call their Pias frauds, godly deceits, agreeably whereunto they allow the feigning of tales, fables, miracles and legends to provoke the people to devotion.  
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 own Authors, as is noted, no, not altogether the Bible itself. All which they corrupt by leaving out, adding, altering what they please, as may be most for their purpose and advantage. And this they most shamelessly practise under show and pretence of purging the world from the infection of corrupt books, and of correcting the faults of the print. For this purpose they have their Indices Expurgatorii, that is, 
Indices expurgatorii.  tables and Registers of such places and passages as they mean to purge the books of, which they use as deletory Sponges to wipe out of such books all such things as make any ways against them divers whereof are now come to light, and are in our hands, to their eternal reproach. The first which was printed at Antwerp, 
Anno 1571.  by the command and direction of Ferdinand Duke D'Alua under Philip 2. of Spain, lay hid in the hands of a few Censors appointed to view and correct books, for 15. years together, and after came to light, and was by junius left as a gift and monument of their shame, in the study of the Count Palatine of Rhine. The Spanish Index was found first and discovered by our English in the taking of Cales. Now by the direction of these Indices, the ancient Fathers and first Authors are made to speak not their own words and meaning, but what the late Council of Trent hath delivered. The books thus purged, (or rather polluted) are often reprinted, and these latter Editions only authorized, all other are disallowed, called in, consumed, with threats added against all such as shall presume to keep them. And as thus they deal with the printed books, so in likelihood they have an Index for the purging of the manuscripts also: for in the Vatican library at Rome, 
james appendix to the advertisement prefixed to his book of the Corruption, etc.  certain men being maintained only to transcribe the Acts of Counsels, or Copies of the Father's works, they have been seen in transcribing to imitate the letters of the ancient Copies, as near as can be expressed. In which copying out of books it is to be feared, they add, altar, and take away at the pleasure of their Lord the Pope. The event may prove it so; herein dealing with and deluding the world, as the Gibeonites did joshua, with old sacks, old bottles, old shoes and garments, wherein they are said to work wilily. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in●statia. I●sh. 9.4.5.  Now by all these means the trial of a questionable point in religion is like that trial of a Nisi prius at the common law, where for witnesses are brought not good Freeholders', Probi & legales homines, but base wanderers, burnt in the ear for Rogues, who know neither father nor mother, 
●. With corrupting even the Bible at self. Corruption of Fathers, part 3.  or at the best bribed and corrupted.  
But what if these bold bawds go about to corrupt the Bible itself, by adding, detracting, altering? To make a little further use of Doctor james, this easily appears by the infinite varieties, contradictions & oppositions which may be seen of any that shall compare two Bibles set forth by two Popes, Sixt. 5. & Clem. 8. and that within 2. years. 
1590. 1592.   
The second Commandment is also quite discarded out of their vulgar Catechisms which they communicate with the people, and to keep the number of ten, the last is made two. Now whereas both the shame of the world and also the power of God keeps them from daring to attempt upon the text of the Bible itself; yet see how near they come it by corrupting the gloss and marginal note. In the Bible of Robert Stephens, upon Genes. 15.6. where the words are, And he (Abraham) believed in the Lord, and he counted it to him for righteousness; the note in the margin is, Abraham fide iustus, Abraham is justified by faith: yet these words which are all one with the words of the text, even as the Dowists read and translate them, namely, Abraham believed God, and it was reputed to him unto justice: 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. james 2.23. Index Rom. ibid.  And yet the authority of that place is urged thrice in the new Testament. So on Levit. 26.1. they have expunged the gloss or marginal note, deleatur illud, sculptilia prohibet fieri: let this be put out, say they, God forbids the making of graved images: and yet God in the text forbids the making of them. Lastly, 1. Sam. 7.3. Samuel saith, Prepare your hearts unto the Lord and serve him only: the gloss saith in the margin, Seruiendum soli Deo, God only must be served; now saith the Roman Index, deleantur illa verba, Seruiendum soli Deo, 
Index Rom. pag. 50.  let these words be blotted out, God only must be served. Hence judge what they would do to the Scriptures if they durst.  
And thus we have seen, how by prohibiting and corrupting these divine and ancient monuments, they corrupt men's understandings. Yet this is not all: 
To plant their errors they further delude men's minds.  they have other tricks of deceit and delusion whereby they not only supplant the truth, but also plant their own errors and make them passable.  
Their next trick than is to dazzle the eyes of the simpler 
4. With protestations of truth  sort with Protestations of truth and swelling words of vanity; so that under pretence of preaching the Truth, they supplant the truth: 
Hilary  Antichrist, saith a Father, under colour 〈◊〉 preaching the Gospel, shall be contrary to Christ. Even so S Ambrose describes false teachers, to be such as under the name of Christ, 
Qu● 〈◊〉 nonum, 〈…〉  preach against Christ; so that the Lord jesus is denied, whilst men think he is preached. And as the Devil's prophets of old took upon them the glorious name of Prophets of God; so seducers will be prophets of God, and prophesy in the name of God, though they so prophesy a lie, and can with the true Prophets of God say, Thus saith the Lord. 
 Thus Nestorius though he were an Heretic yet could he cover himself under the veil and show of the Orthodox faith, 
 as said Theodoret of him, and generally false prophets can use the name of Christ to deceive others thereby: 
Ma● 〈…〉  concerning whom, our Saviour hath given us a caveat, saying, Take heed that no man deceive you, for many shall come in my name and shall deceive many. In my name: Some making themselves Christ's and Saviour's; some bearing my name not only of Christ but of jesus; some presuming to be my Vicars on earth; some teaching lies and falsehoods in my Name, and as my Doctrine. Thus jesuites, yea, the Pope himself, shrowded themselves under the name of the Lamb, 
Mat 〈…〉 1 Ti● 〈…〉  but inwardly are ravening Wolves, and spear ●i● the Dragon, teaching indeed doctrines of Devils.  
This Whore of Rome, gives 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 Mystery; the initial or capital letters of these words, written in the language of the Church of Rome, whether casually or by special providence, being put together, are observed to make up the word Papa, or Pope.  
We may well compare the Devil and all his instruments to crafty Pirates, who will hang out the same colours; they will seem to be what indeed they are not. Thus the Arrian Heretics of old, bragged they only were Catholics, as for all the rest, they called them sometime Ambrosianos, sometime Athanasianos, sometime joannitas. So the mahumetans now, though they derive their pedigree from Agar the bondwoman, yet will be called not Agarens, but Saracens, from Sara the freewoman. Even so the jews bragged they were Abraham's sons, seed and blood; yet saith our Saviour to them, 
john 3.39. ●●  You are of your father the Devil. So Papists now: who but they? they only must be the true Catholics, the true Church: for us, we are Lutherans, Caluinists, Schismatics, Heretics, with such swelling words of vanity, they bewitch and corrupt the minds of the simpler sort from the simplicity which is in Christ jesus, even as the Serpent beguiled Eve through his subtlety. 
2 Cor. 1●. 3. 2 Pet. 2.17, 18, 19  Of these we read in the 2. Pet. 2. who though indeed they be but Wells without water, promising refreshing to the thirsty, but leaving their souls empty; promising to others liberty, but are themselves the servants of corruption, yet in speaking great swelling words of vanity they beguile (or allure and catch like fishes)— them that were clean escaped from them which are wrapped in error. Hitherto refer we their great brags and vauntings, whereby they astonish men, and dazzle their eyes with the name and report of the Church of Rome, with Antiquity of her doctrine, with her Universality, Succession of Bishops, Miracles, Authorities of Fathers, and lastly with the great rumour and report they give of the learning of Papists. Who doubts but many are bewitched with these sorceries? who have not the spirit of discerning to put difference between the empty name of a Church and the Faith professed in a Church, between Antiquity and Novelitie of Doctrine, between true Universality and a number of men given over to believe lies, between Succession of Bishops and Succession of Doctrine, between true Miracles and lying wonders, such as is said Antichrist should work, between Authorities of Fathers and Scripture truly alleged, and the same wrested, if not falsified and forged; lastly, between true and saving Knowledge, and a general and swimming knowledge in the brain, without obedience, or without sufficient warrant and ground from Scripture: for seeing they speak not always according to this word, 
Isa. 8.20.  It is, because there is no light in them.  

5. With shows of Holiness.  Besides the advantage from their vaunting and shows of truth, we may observe how they can daub on artificial colours of a holy profession and life, thus jesabel-and harlot-like, to draw the eyes of men to look upon them, love and like them: under which colour, doubtless, they beguile the simple, and prevail much. Do we not see how the Pope insinuates himself through deceit and under the show of sanctity? 
In the Pope.  He is therefore called abstractively His Holiness: but how fare from communicating therein later Popes have been, might easily and plentifully be showed, if I thought fit to rake in that dunghill. He styles himself in a show of greatest humility, 
With Canaan, Gen. 9.25.  Seruus seruorum Dei, the Servant of the Servants of God: yet indeed takes upon him as Dominus Dominorum, Lord of Lords, suffering himself to be called and honoured by the name of God in the singular number. We read of Pope Martin the fourth, that having 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 ovinus, Et lupus introrsus, etc.  and Peter of Arragon in favour of Charles King of Sicily, they in the midst of their troubles had recourse unto him; and so prostrate upon the earth, they were enjoined to cry out aloud fare off from him: Agnus Dei qui tollis peccata mundi, dona nobis pacem: O Lamb of God that takest away the sins of the world, grant unto us peace. Which blasphemy he no ways put back. Thus while he shown the horns of the meek Lamb Christ, a Dragon spoke out of his mouth: for even so he is described, Reuel. 13.11.  
Of this rank generally are all false Prophets, who come to us in sheep's clothing, perhaps with the name of jesus, who is the Lamb of God, upon them, but inwardly are ravening Wolves: 
Mat. 7.15.  who under colour of long Prayers, and more than ordinary holiness, 
Mat. 23.14.  devour Widows houses. Such are our jesuites, 
In jesuites.  who deceive not more eyes through their dissembled apparel, whereby they jet up and down unknown, in the habit of Gentlemen, noblemans, etc. then they do hearts and minds of the simple through their seeming devotion, whom you may behold now folding their hands, now looking up towards heaven, now sighing, now leaving the highway, when they meet women, from whom they turn their eyes; yet these men in secret do such things as is not meet to name; painted Tombs, etc. inwardly full of faction, hatred of the truth, cruelty, etc.  
Such also is the holiness of their Monks, 
In Monks.  who brag so of singular perfection, good Works, Prayers, Fast, voluntary Poverty, contempt of the World, forbearing the very touch of Money, Virginity, etc. The outward austerity in the habits and outward show of some of them prevails much in this kind with wellmeaning souls, which being simple and plain dealing themselves, conceive of others by themselves; who yet, with the false prophets of old, do wear a rough garment to deceive. 
Zach. 13.4. justin. Hist. lib. 1. fine.  I cannot fitlier compare these then to Zopyrus, who caused himself to be whipped and filthily mangled, his nose, cares, and lips to be cut away, yet all in hypocrisy, 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 themselves, etc. that so by seeming to avoid hypocrisy, and to mean sincerely, they might become guides to the people; which they no sooner obtain, but presently they betray them into the hands of their god Pope.  
Herein also they resemble the Scribes of old, who adorned themselves with large and broad Phylacteries, that is, 
Mat. 23.5. ex Deut. 6.8.  as S Jerome noteth, with parchments, in which the Law of God was written, namely the Decalogue, which folding up, they bond to their foreheads in fashion of a coronet, that they might be still before their eyes. Now they that would seem more zealously observant of God's Laws than others, made their Phylacteries brother than ordinary, that they might therein write more sentences of the Law. These, that they might be known to differ from the common sort, carried God's Laws more beautifully deciphered on their garments. Thus they seemed to be clad with holiness, having it written in their foreheads, as had Aaron, Holiness to the Lord. Thus certainly they got what they looked for, estimation in the world, and won credit in the hearts and thoughts of the people. But what were they in our Saviour's account? 
Matth. 23.3.5.  what were they in truth? Hypocrites, doing all to be seen 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 have some goodly sentences of Scripture, as Fear God, honour the King, etc. 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 look only on the outward profession and behaviour of such as voluntarily seem to relinquish all for Christ his sake, to observe truly their canonical hours of prayer, to live an austere life, etc. and see no further, may easily be drawn on to a liking of that Religion which these profess, and be hardened in it; but they that have better judgement, and the spirit of discerning, can easily put difference between a vizor and a true face, between jesabels' painting and natural beauty, between painted fire, which only hath the resemblance of fire, and true fire which hath also the virtue and efficacy of fire; lastly between flowers which are only painted or wrought with the needle, though never so accurately and elegantly, which send forth no sweet savour, and those which having deep root in the ground, and being inwardly watered with the dew of heaven, exhale forth most comfortable and refreshing smells.  


6. By Insinuations.  
Whereby, they would,   Further, these deceivers would creep into men, and obtain their purpose by a kind of Insinuation, whereby partly they would seem to come near unto us, or at the least, not to be so fare off us in many things as we too harshly conceive of them, partly they would have us come near unto them.  

First, seem to come near unto us in some things.  First, they come near unto us for words oftentimes in diverse 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 down again, indeed, holding otherwise, and beguile the ignorant by shrouding themselves under the covert of words.  
First, whereas it might seem to us, as indeed it is, but harsh doctrine which Bellarmine delivereth, 
a Bellarm. de great. & lib. arb. lib. 6. cap. vlt.  namely, that man, before all grace, hath freewill, not only, to things moral and natural, but even to the works of piety, and to things supernatural; as 
b Biel 2. d. 28. lit. K. Bellarm. de great. & lib. arbit. lib. 5. cap. 7.  to avoid sin when he is tempted to it, to know 
c Bellar. ibid. lib. 5. cap. 14.  and do that which is morally good, and wherein there is no sin, yea 
d Refert Greg. Arim. 2. d. 29. art. 2.  to love God above all, and to keep his Commandments; the more easily to deceive the ignorant, they very warily in words seem to join God's grace with our will to help it, as if without it they would grant it could do nothing: so Bellarmine says, 
e De great. & lib. arbit. lib. 6. c. 4. in titulo  Man's will in things appertaining to piety and salvation, can will nothing without the assistance of God's grace, yea, 
f Ibid. Sect. nos tres.  the special assistance. Yea and some now revile us for charging them with the contrary. This yet is but a fetch to deceive the ignorant, and, as one 
g White, way to the true Church. Sect. 40. nu. 57  saith, a dram of their wit to make their Pelagianisme go down the easilier. For many require no such assisting grace. Besides, they maintain the merit of congruity, wherein it is confessed there is the influence of no special grace, it only consisting in doing that which is in our own power. But here, Secondly, mark another fetch of like nature concerning this merit of congruity, which is generally holden by the Schoolmen, which yet is the very heresy of the Pelagians. The jesuites begin to say, this kind of merit is now rejected: and yet themselves and their Peers teach the very same doctrine, and disposing ourselves to our own justification, that name is hateful, yet the thing itself is liked well enough. Hosius saith 
a See White, ut suprà, Sect. 40 nu. 62.  the Council of Trent chose rather to call good works going before justification, 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 ever they did.  
Thirdly, they say, and will persuade men they hold that the Saints are subordinate to Christ, and that their intercession is grounded only on his intercession; and yet they both ordinarily practise the contrary, yea, and also teach it: the Priest in the Mass craves salvation not only for the prayers of the Saints, but also for their merits, as might easily be evidenced from their writings. Lastly, not to be infinite, (my purpose being but to give a taste of their dealings) they protest, and that by writing, that they allow not of the murdering of Kings, or that a subject should rebel against his Sovereign; yet in deed not only practise otherwise, but teach, that a King having the sentence of deposition or excommunication pronounced against him by the Pope, is no longer King, and that his subject is then loosed from his oath of allegiance; and maintain, that to kill such an one, is not to kill a King, but as they say, a man masked under that title, etc.  

2. Have us to come near them.  Now on the other side, see how they would insinuate themselves by drawing us on by degrees to yield unto them. For whereas it is true as well in matter of doctrine as of practice, Nemo repentè fit pessimus, no man becomes suddenly notoriously evil or heretical, but that error and idolatry creep in by stealth, by little and little; Seducers would seem modest at the first, and not to over-charge our stomaches with harder meat than they conceive will easily be digested: they know how to begin with the spoon. Therefore you shall not have them first to urge you to believe the infallibility of their god the Pope, and that he cannot err in Peter's Chair how wicked soever he be: or that you may buy off your sins as familiarly as you may buy wares in the market, etc. No, but meeting with a young novice, 
By yielding in something.  they will know of him whether he think that a Catholic so living and dying may be saved: if he stand at it, he shall be urged with our confession, and with the charitableness of that judgement. Next he shall be told, their Church is a true Church, and that it were too unreasonable to deny them so much: and then, that there is but one Church, as but one Christ, out of which no salvation; That this one Church is more like to be their Church then any other, as being so universal, so ancient, etc. And thus if the hearer suffer himself, through his ungrounded judgement, to be hoodwinked with this veil of the Church, time shall lead him into those hatefuller absurdities. And this is a right serpentine trick, which doth serpere, creep on and in by littles, as error hath evermore done.  
Thus again, 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, etc. (which are able to dazzle the eyes of the simple, and to win from them a kind of reverence, who naturally are inclined to idolatry) they will hope well for the future, especially if they can but win them to be present at their idolatrous service. If Alipius, in Saint Augustine, 
August. lib. confess. 6. cap. 8. Of which infrà Sect. 3.  by the importunity of his companions can be over-entreated to go to the bloody spectacles of the gladiatory combatants, though he resolve to shut his eyes and so to be absent, according to his own inclination, whiles he is present, according to his friends desire, it is enough; some sudden fall of the wounded, some outcry of the people, shall make him open his eyes, and what he sees shall breed in him an itch to return again with the foremost. It is enough for Papists, if the sluices be once opened, the waters must then needs run in a●daine.  
Of this sort are such as desire only a toleration of their Religion, as if this would content them: and such as would be Reconcilers of us and the Romanists: they would have us yield in some things unto them. But we dare not, lest they at the length obtain what they aim at. If error get but once into the belfry, as said a Doctor of our own, 
D. Fulke. See also that worthy and useful book called the Deceitfulness of man's heart, hap. 15.2. Deceit.  it will never leave till it be in the chancel: if it may be suffered to be in the porch, it will not be long but you shall see it possessed of the Church itself, and setting it in the Pulpit.  
This trick of insinuation, according to both the branches of it, they particularly make use of in their intangling of young Gentlemen, who travel beyond the seas, as may be seen worthily and elegantly handled by that grave and judicious Divine Doctor Hall in his Censure of Travel, 
Quo vadis? Sect. 16.17.  to whom I remit the Reader.  
In the next place, 
7. By imitation.  Popish seducers use an apish kind of Imitation, even as we have showed the Devil was God's Ape among the Heathen: for look what were the chief means by which the reformers of Religion prevailed in all places, all those courses have the popish sort made use of with no little advantage to their side. These were, First, diligence and assiduity in preaching, together with their publishing of diverse treatises of piety and spiritual exercises and devotions: 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 have affronted us, and for diligence in diverse of these quite gone beyond us. But I mean 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.  than I am able, by the relater of the Religion used in the West parts of the World; to whom I refer the Reader.  

8. By Probabilities.  Lastly, these men we speak of, come with plausible persuasions, and with probabilities; which being indeed merely Sophisms, yet the rather prevail with the most, because of man's natural ignorance and corruption of nature, who hath in him by nature the seeds of all error, with an inclination thereunto. Truth in itself and own nature is fare more probable than falsehood, yet with natural men, for the most part, Truth is thought falsehood, and falsehood Truth. Seducing Sophisters therefore having the advantage of men's ignorance and want of true judgement, by their art make falsehood itself very probable; wherein they make humane eloquence, (wherewith commonly false teachers excel the true) very serviceable to their purposes, who bear it out and would bear all down with boldness, with probabilities and show of words. Thus they will persuade the common people, we are heretics, scismatiks, at the least, as having departed from the unity of the Catholic Church, and made a rent in it: this seems very probable to unskilful and unstable souls, yet is it most false, for we have not gone away, as heretics use to do, from the true Church of Christ, but, which all that love their souls ought to do, 
Paralogismes.  from the company and contagion of wicked hypocrites and idolaters; so that when they have said all they can, they can yet never say, that we have departed from the word of God, from the Apostles, or from the Primative Church and the faith thereof. But thus deal crafty deceivers in all ages, who catch men with shadows, who are not able to see or discern the substance and truth itself. 
Tertul. in Apolog. cap. 7.8.9.  Thus Tertullian apologizing for the Christians of primative times, tells us, that whereas it was their doctrine that in respect of the spiritual and eternal life, men must only feed on the flesh and blood of our Saviour Christ that immaculate Lamb, yet there were some enemies to the Cross of Christ that made the people believe that the Christians were wicked and bloody men, that they did kill men in sacrifice, eat their flesh and drink 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 justification, 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 bruit beasts promiscuously lay together, and accompanied one with another. And when, according to the necessity of those times of persecution, 
jewel. Apol.  Christians often met together into retired places to pray and to hear the Gospel, the rumour was they conspired together among themselves and consulted to kill the Magistrates, or to overthrew the Commonweal: 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 used 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 believed, (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 show of truth. Thus would Sauballat make men believe Nehemiah meant to rebel against the King, 
Nehem. 6.6.  because he fortified jerusalem. 
Gen. 39.18.19.  Thus, josephs' mistress easily persuaded her husband concerning good josephs' unchaste attempt, by showing him josephs' garment; as formerly his brethren persuaded their father jacob of the truth of their false relation, 
Gen. 37.32.33.  by showing him the particoloured coat of joseph all besmeared with blood, and torn. From such probabilities and little grounds, simple men conclude, what others would, and not what the premises, well sifted and examined, afford.  
These deluders creep into men also by Rhetorical insinuations, and deceive by Sophistical quirks; not teaching and showing the fundamental points of Religion to instruct men, 
And persuasions.  but using probable persuasions to induce and seduce to error. Thus the Friars even in France, but more in Italy, 
Relation of Religion. Sect. 35.  saith the Relator, in their endeavours to convert others, will say it is lawful to persuade them, but not to dispute with them. 
Tertul. adu. Valent.  But what saith Tertullian? Veritas docendo persuadet, non suadendo docet▪ the truth persuadeth by teaching, and doth nor teach by persuading. It seems heathenish idolators followed this art of persuading, and left the true art and method of teaching, as appears by 
* Procedant in medium pontifices— convocent 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 justitia. cap. 20.  Lactantius. But certainly the popish doctrine and practice suit well together, as tending to the same end. They teach that an implicit faith is as much as is required in ordinary Christians, who therefore must not try the spirits by which men speak: hereupon they are taught to believe without understanding, (and what lies then may they not believe?) they are told that the grounds of Christianity, and the proofs that the Scriptures are the word of God, are only credible and probable, but cannot be demonstrated; that the chief proof is the testimony of the Church, which is further guided by the spirit of God, the work whereof is faith; which faith searcheth not the particular necessity of the truth of things delivered, but relieth in general upon the approved wisdom, truth and virtue of him that doth deliver it: that therefore he that will have necessary proof of the several articles of Religion, doth but wittily deceive himself; that the high virtue of Christianity is in the humility of understanding, and the merit in the readiness of obedience to embrace it. What madness then were it for any man to waste his spirits in tracing the controversies of these days, and not rather to betake himself to the true Church, whereunto the custody of heavenly truth hath been committed, and to receive faithfully and obediently without question making whatsoever it delivereth, etc. This method being as well plausible as probable, 
This method and art of persuading may be seen more largely in the wise-obseruer himself, in his Relation of Religion, Sect. 12.  is used as the chief means and course of their persuading at this day, whereby, finding themselves not able to keep the laity-wholly and grossly ignorant, as informer times, they cunningly endeavour so to lead them out of the briers as to enter them withal into a second kind of ignorance; that being not content to see utterly nothing, at leastwise they may be persuaded to resign up their own eyesight and to look through such spectacles as they temper for them. For they find by certain experience that the ignorance of the Laity was ever the greatest and surest sinew of their greatness and glory.  
But we are taught, and must teach, otherwise, first to know and then to believe: at the least, faith must not be without knowledge. Christ's sheep follow him, 
john 10.4.  for they know his voice. Wherein all other sheep are herein sheep indeed, which blindly follow their guide though it be to break their bones by falling and following from some high rock or other downfall. Our Saviour saith of his, 
john 17.8.  they have known surely that I came out from thee, and they have believed that thou didst send me. And, as if the Lord meant purposely to meet with Papists in this point, and to let us know that error in judgement and practice depended on an ignorant belief, he instanceth in a point of popery, namely, abstaining from meats (which is also a doctrine of Devils) and tells us, 
1 Tim. 4.3.  that God hath created meats to be received with thanksgiving of them which believe and know the truth. Which from hence we may conclude, Papists do not. And thus much for the understanding, as by other means, so also by Paralogismes: but this, to speak with the Apostle, 
Coloss. 2.4.  I say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and have said, lest any man should beguile you with enticing words.   

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

2. Popish policies for the corrupting the affections of men.  But now see further how this advantage is followed by Heretical and Popish Seducers, which they have from the corruption of our nature. For as formerly they more directly set upon the understanding with Paralogismes and other delusions; so they would also woo the Mistress by the Maid, they would deceive Adam by his wife Eve, and with the Philistims, politicly get and hire Dalilah to lull Samson asleep that he might be taken captive; that is, by the affections and outward senses of the body they seek to corrupt and blind, yea to captivated and bind the judgement. This was the Devil's policy when he indeed bewitched the first Adam by his wife Eve, whose eyes he first pleased, 
Gen. 3.5.6.  whose affections he first tickled before he either, by himself prevailed over her, or by her over her husband. And this was his devilish and politic attempt, when he set upon the second Adam, our blessed Saviour jesus Christ. First, he speaks to our Saviour's eyes, 
Matth. 4.8.9.  for he taking him up into an exceeding high mountain, shown him all the kingdoms of the world, and the glory of them. And by this sight presented to the eye, he would tickle his affections, saying, All these will I give thee; thus doth he flatter him with fair promises, before he tells him what he desires of him; for his fetch was, thus to get our Saviour to fall down and worship him. 
Which is done  But particularly the popish practice herein and imitation of their father appears in their, first, abusing; secondly, polluting; thirdly, pleasing the affections and senses of men.  

1. By abusing them.  First, how do they abuse men's affections, when in their persuasions to popery, they lay the groundwork thereof on that natural love and affection which men bear to their kindred, fathers and forefathers? for hereon they ground a most pestilent persuasion to entertain the love of their errors for and with the love of their persons. What say they, do you think that all your forefathers who lived and died in popery, are damned? have ye not more charitable conceits of them then so? if than you have, why do you not follow their steps? Thus have some Popish parents upon their deathbed, charged their children's love with an obedience to their last command, which was, that they should also live and die in the same religion, and this is the chief reason which some of them can give of their faith, as in experience I have found.  
Thus also, he is no Gentleman that is no Papist, whereas God knows, men, how noble soever, never cease to be Gentlemen in God's account till then: for then indeed do 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 begin so slavishly to subject themselves to man, yea to cast themselves down before and under Images of earth and mettle, whereas God and Nature hath given unto man an erected face and countenance to look in his devotions to heaven the place and seat of God's glory.  
Upon the like ground, when they find any untractable through too much prejudice, they labour to temper him with their plausible conversation, winding themselves into credit, reputation, love, etc. thus to gain 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. Even thus, saith a worthy Observer, 
D. Hall in his Quo vadis? Sect. 16.  have we seen an Hawk cast off at an Heron-shaw, to look and fly a quite other way, and after many careless and overly fetches, to tower up unto the prey intended. All this is, that at least for love of their persons, the poison of their after-perswasions may be loved, taken and digested. For now having got themselves the reputation of a sweet ingenuity, and delightful sociableness, opportunity is found to bestow some witty scoffs upon those parts of our Religion which lie most open to advantage, and so from them with many protestations of love warily and by degrees, to other points.  
Thus especially are our English Gentlemen who cross the seas, wooed and dealt withal by their insinuating countrymen smooth Papists, who, upon notice formerly given them, expect and wait their coming.  
Now contrariwise, especially among their own, and with others also, the Teachers and Lovers of the Truth, are both secretly, and also openly and impudently traduced, calumniated, and evil spoken of, that so the truth they preach and profess may be distasted, by reason of that prejudice, which men's naughty affections have conceived against their persons. Even thus did the false apostles of old deal, 
● Cor. 10.10.12  who vainly vaunting, and commending themselves, did withal vilify S. Paul, and speak of him to the people, as of a bragging fellow, who seemed terrible a fare off by his letters, but yet being present, was but weak, and his speech contemptible. It were infinite to relate particularly what slanders and vile imputations are laid upon Protestants and true professors; so that calumniations, lies, slanders, falsehood, are now one chief pillar of Popery, on which it stands. It is the Popish practice (if not doctrine) Calumniare audacter, semper aliquid haerebit; lay on load, wound them in their good names, calumniate and charge them falsely: for what though the wound be closed and cured, yet some scar will ever remain, there will be some or other to believe it. 
Relation of Religion, Sect. 30.  Thus, as is observed, they suborn post-men to write the Legends of Protestants, that afterwards they might cite them as approved authors and histories, as is evident in the lives of Caluin and Beza, written by their sworn enemy Bolseck (the twice banished and thrice runagate Friar and Physician) who being by their side requested to write thus, is in their writings alleged as Canonical. Now this they gain by such slanders, they put the party slandered to justify and prove the negative, which in Logic is made always very difficult, and often impossible; which yet if he be notable directly to do, the other triumphs, as in a matter of infallible truth and victory. But as bare denial doth not always clear a man, so should not a bare accusation, especially of an enemy, be taken as sufficient to condemn him: for then, as julian answered Delphidius, who shall be found guiltless? Surely few that have enemies, as all good men have.  
Again, whereas corrupt affections and manners, 
2 By polluting the affections.  partly of their own nature, partly by God's just judgement, cause error in mind and understanding, so that where the will is inclined to evil, there the mind is bend to falsehood: behold how Satan's bawds go about to bewitch men's affections, and pollute them, by corrupting and inclining them to sin, that so the judgement may conceive of things, not as they are in themselves, but as they appear through the false glass of affections, which not only raise up fogs and mists to blind the judgement, but also plead mightily for what they affect.  
It is observed by some, that so many books of bawdry and ribaldry, as are by Popish factors of purpose translated out of Italian into English, do turn more from the truth at home, than their contentious books abroad. For our English becoming once Italionated, are by that means effeminated, and consequently Satanized. Such books in what language soever, must needs prove exceeding prejudicial to the chastity both of body and of mind, and of the mind because of the body.  
I wonder what sound judgement in religion could that Archbishop of Beneventum Bartholomaeus de la Casa, and the Pope's Nuncio at Venice be of, who wrote & published that book which he entitles, De arte divina, Of the divine Art, yet being indeed, De arte Sodomitica, of the art of Sodomy, being written in the commendation of that most unnatural sin. And what sound minds can they have that delight either in that book, or in that sin, or any other of like nature? 
Rom. 1.27.28.  Surely we cannot imagine but God gives such over to a reprobate mind, so that it is no hard conquest to make myriads of such to be Romish prosylites and converts: and such indeed are the greatest part of their converts, none or few of very good affections, but such as either take or, from that religion, seek liberty to the flesh. Howsoever if they find them not such, there shall not sometimes want their endeavour to make them such, by the means aforesaid, or otherwise.  
We read our own times prophesied of, and we see the truth of the Prophecy with our eyes, whereby we are told of a sort of men which creep into houses, 
2 Tim. 3.6.7.  and lead captive silly women laded with sins, and led away with diverse lusts, ever learning, and never able to come to the knowledge of the truth. Out of which words for our purpose we note, first, that corrupt and sinful affections are enemies and hindrances to the truth of God; secondly, we note a double fetch of politic seducers. The first, to take the advantage of the wills corruption, and of our muddy affections, thereby to dim and obscure the clear sight of the judgement: which they do, not in women only, but in men also of womanish affections. The second is, that they begin with women the weaker sex, and with the weakest of that sex, silly and simple women, whom as they seduce, so do they use as instruments to seduce men by them. Now this is a devilish fetch first practised by the devil, who in deceiving Adam by his wife Eve, hath thus set a copy to such his scholars as are of the School 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 counsel he did. 
Numb. 31.16. Much evil by women.  For as Moses tells us, Women (namely the women of Moab,) caused the Children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, that is, by enticing them to carnal copulation, they drew them on to spiritual fornication, to Idolatry, 
Psal. 106.28.  and to join themselves unto Baal Peor, and to eat the sacrifices of the dead. 
Numb. 25.1.2.  This lesson it seems 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 block before the children of Israel, to eat things sacrificed unto Idols, and to commit fornication. 
1 King. 11.3.4.  Even thus did salomon's wives turn away his heart after other gods. For as Nehemiah told the jews that had married wives of Ammon, 
Nehem. 13.26.  and of Moab, strange women caused him to sin.  
And certainly there was a mystery in it, that women were the Devil's prophetesses among the Heathen, by whom also, as by Pythia, he gave forth his Oracles. Yea in all ages of the Christian Church we shall find women strongliest infected with error, and the greatest abetters thereof; so that depravation of religion hath often been hatched in and by their marriages, and errors and heresies have 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 justinia mother to the Emperor Valentinian got the Arrians a Temple at Milan. So Eudoxia persuaded her husband Theodosius to favour Eutiches his faction against the Orthodox teachers: and so was Arcadius seduced by his sister Eudoxia. And had not Simon Magus his Helena, and Apelles his Philumena? and have not other heretics their several women, whom first of all they animated with the spirit of error?  
Instances and particular examples in our own times and neighbour Nations would be odious. Yet this we may say safely, and experience shows us as much, that many are hooked in to embrace Popery, by unfortunate marriages with women popishly affected: there is seldom any marrying of such, unless men be first married to their Religion, and the Whore of Rome. Howsoever, though they be no Papists before, yet doubtless curtain Sermons prevail much with many to make them so.  
If it be asked why especially the Devil and his factors make so much use of women in this kind, and why they choose them as apt for their purpose and end: the answer is, Because that sex being carried more by affection then by judgement, is First, easy to be deluded, through the credulity, curiosity, infirmity and simplicity of their sex; through the want, first, of judgement and wisdom to see and avoid 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 wilfulness: new fangled in their opinions as in their attire, loving nothing that is vulgar, 
Dallington in his Inference upon guicciardini's Digression.  no not the truth, as one pithily notes. Secondly, because that sex is more fit and apt to delude, by moving, persuading, and enticing of men, who the more willingly often suffer themselves to become their spoil, for their judgements, that they might be masters of the others affections. Besides, women rule more in the hearts of Children in diverse regards, than the fathers; which the popish sort of seducers are wise enough to observe and make use of: 
Idem ibid.  for they know that fathers do but provide for them, but mothers feed them; fathers are austere, the mother indulgent; fathers have the awe, mothers the love; fathers have the eye, but mothers the heart; from whom with their milk they suck this verjuice, wherewith the teeth of many great families are set on edge, and whereby within these few years their number is increased here among us exceedingly, especially in these Northern parts of England. This being the danger, (though I know godly Matrons should instruct their children in godliness and Religion, as also Christianly advice their husbands with all humility, yet) God by his Apostle, will not suffer a woman to teach, 
1 Tim. 2.11.12.  (I suppose publicly) nor to usurp authority over the man, but to be in silence, and to learn in silence with all subjection. And he reproves the Church of Thyatira for suffering the woman jesabel, 
Reuel. 2.20.  which called herself a Prophetess, to teach and to seduce his servants to commit fornication, and to eat things sacrificed unto 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 man's will and affections to sin, and consequently to error, while their whole doctrine almost opens a window thereunto. For, to give an instance, when men may have absolutions from any sin whatsoever for a certain, and that a very small price and piece of money, (as all sins are valued and rated in their books of taxes) who then that is of unmortified and unregenerate affections, (as we are all naturally) would not, yea doth not, take liberty to sin securely, as knowing beforehand how and at what price he may redeem it; or at the worst, that his satisfaction is to be but temporary either in this life, or in their imagined Purgatory? This doubtless is, though an inward and not acknowledged, yet a powerful motive with many lustful young men and women, and with many who love liberty, to become Papists, and so to captivated their judgements in matters of religion to the wills of others, when they see that popery for the practice of it is but a very outside of Christianity, and a mere formality of devotion, which they can easily perform, by saying over their beads, etc. And when they see that not the devoutest Papist, yea not a Papist in Christendom ever prayeth daily with his family, or sings but a Psalm at home, (as not taking themselves so strictly tied) yea when they see, that the Lords day is no where under the jurisdiction of Rome duly kept, nor scarce any Commandment; the breach of which being made up, and amends made with a cross, a drop of holy water, or a little money, as is said: Certainly this religion must needs be pleasing to a carnal man, and the way of outward fashionableness in religion and inward liberty of heart cannot but seem fair to nature, and win many to walk 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 sensual, see what variety of baits this Church of Rome hath to please men, and to solicit the affections and wills of all sorts of men, of what affection, condition, or age soever. Here we shall find a playfellow for every sense, Church-musicke for the ear, fine pictures and glorious shows for the eyes, and so forth. Here is for the ambitious and aspiring, pomp and magnificence waiting on the Cardinals and Prelates; for base and sordid spirits, the orders of Friars Capuchins and Fevillants inviting to their fellowship. Love's any man ease and belly-cheer? this may be hoped for, if turning popish, he can get into the Pope's kitchen, into an Abbay or Priory, or such other place which is richly endued with lands and revenues. But if any shall rather like to live as a Beggar, he hath four orders of begging Friars to join himself unto (where yet under colour of being poor, he may possess all things) If you affect solitariness, you have the Hermit's; if to keep company, the conventual Monks: if you be desirous of knowledge, you have the jesuites that profess it; if of ignorance, you have the ignorant Friars which have made a virtue of ignorance. Doth austerity and show of mortification like any man? at Rome you have covents of cloistered Monks wonderful for their austerity; if lasciviousness and revelling, you have the common Stews hard by; on the one side of the street, a cloister of Virgins, on the other, a sty of Courtesans with public permission. And thus, in effect, are these varieties of recreations, exercises and professions, (which all of purpose are so sorted to ravish all men's affections, and to fit and please each humour) deciphered 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 love our Nation, yet is he not of it. Who yet addeth, that there are none in popery, even to little children of 6. or 7. years old, but shall have some thing or other which shall content them. There are certain feasts of purpose for them, as the feasts of S. Catherine, and S. Nicholas, when they are clad in gay apparel, when they are led about in procession, and have little painted images given them to bear in their hands. A pretty device, betimes to bind the affections of children to them.  
Thus again for discontented minds they have their preferments; and for the buying of men's consciences, rewards are proposed to such as shall relinquish the Protestant profession, and turn to theirs, as in Ausburie, where they say there is a known price for it of ten Florins a year. Their religious orders are made to serve 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 themselves, can find no other place of repose, resolve then to go Friars, as they term it; Yea, 
Relation of Religion, Sect. 10.  whosoever by his monstrous blasphemy, or other like villainy, hath deserved all the tortures and deaths in the world, saith mine Author, if, (before the hand of justice lay hold upon him) he voluntarily profess himself a Capuchin or Hermite, or of such like strict order, the Pope forbiddeth any further pursuit, as thinking his voluntary perpetual 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 be thought to be 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 several professions, countenanced and honoured many ways. Now certainly this also is policy learned from Satan, whom we may observe to have made use of men's 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 gave themselves much to the inquisition of Nature, and view of the heavens, 
Peucerus de divinationum gen●ribus.  turned their religion into Philosophy and worshipping of the creatures. The Egyptians being by nature or custom superstitiously affected, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  and given to the search of mysteries, fell at the length to most gross superstition, and to Magical Arts. The Grecians who naturally are witty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  invective and contentious, turned their religion into vain disputations and allegories. Thus the Romans, who naturally are ambitious and aspiring, framed and form their religion (both before and now also since our Saviour's time) according to their political Empire and Monarchy. The Germans now (as indeed generally all men) loving liberty, if not licence, 
Philip. Melan●●. in locis Manl●●.  turn their religion accordingly into liberty, licentiousness, and carnal security. The Schoolmen having addicted themselves much to the study of Philosophy, have tempered their religion and their judgements accordingly, and framed them much what according to Aristotle's Ethics.  
And thus hath Religion been swayed in all ages, (Satan taking his advantage from men's natural corruption and inclinations) according to men's humours and affections: which being observed by the disciples of Satan, is more purposely made use of, that each inclination and humour might receive content in Popery. And herein their policy passeth, for whereas in the former instances, religion degenerated only, or chief, according to the particular inclinations of each country and nation, it is otherwise in Popery, which is compacted of infinite contrarieties, all tending to entertain the several humours of men, that so finding what may please their own private 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 Cardinal's hat and Pope's triple crown, for the ambitious and aspiring; voluptuousness, for the dissolute; knowledge, professed by the jesuits, for the lovers of it; prayer, for the devout; works of piety, for the charitable, and other like varieties formerly named. This pleasing then of men's affections, is one politic means, besides all the former, whereby Popery is even yet in many places daily increased.  
To these others might be added, which they cannot hide from the eyes and observation of the wise; but because this depth of Satan is bottomless, as reaching to hell itself, we cease to search further into it, as having already been drawn on further then at the first we intended.  
These are the devilish policies of such as would seduce the souls of men from the truth of God, whereby yet, as they deceive, so are they deceived, being those very deceivers which S. Paul so long since hath warned us of. 
2 Tim. 2.13.  For behold, while they are playing their feats, you may, as it were, see Satan looking over their shoulders, setting them also, and heartening them on, and by them working his own purposes: he being the grand-deceiver deceives both, and laughs to see the deceiver deceived by himself. Yet if you please to look up higher, you may see God the Great Master of this game and tragicke-comedy, who by his infinite wisdom (being as it were the Poet) contrived, purposed the being of each thing, and from eternity disposed of them, you may, I say, see him ruling, overruling, and disposing the actions of them all; so that while every one works for himself and for his own end, he makes use of all for his own glory, either in the just condemnation of them that perish, whether they be deceivers or deceived, or the salvation of his chosen, 
Ezek. 14.9, 10, 11 1 Cor 11 19  who thus are proved and approved. On him then and on his only word we are to depend for direction. Yet are we also wisely to observe and take notice of the policies of enemies, which when we know, we are to take heed of, lest Satan should get an advantage against us, for, saith the Apostle, 
2 Cor. 2.11.  we are not ignorant of his devices. The same Apostle saith of seducers. They shall proceed no further, 
2 Tim. 3.9.  for their folly shall be manifest to all men. Where we may note, the reason why seducers so long and so much prevail, is from men's ignorance of their folly, madness and plots. We may justly then bewail the estate of the commoner sort of Papists, (for others, they are justly hardened) whose eyes are blinded so that they can neither see the sophisms & tricks by which they are deluded, nor yet the evidence and only rule to judge both of truth and falsehood, God's sacred word in the Scriptures, which word tells us what Pastors and Teachers we are to hearken unto, namely to such as Christ gave at his ascension, and still gives, to make us perfect men in him, and that we henceforth should be no more children, 
Ephes. 4. 1●.  tossed to and fro, and carried about with every wind of doctrine by the sleight of men, and cunning craftiness whereby they lie in wait to deceive. The remedy he gives us is double in the next verse; the first is, to speak or follow the truth in love, 
And ●●.  otherwise we may fear to be given over to strong delusion, 
2 Thess 2.10.11  and to have our portion with them that perish, because they received not the love of the truth that they might be saved. This love of God and his truth, is made a note of a true professor, whom God by false prophets doth prove whether he love the Lord with all his heart or no. The second is, 
Deut. 13.2.3.  to grow up into him in all things which is the head, even Christ. For, as it is in the same chapter said, by him and by his ministry, we may become perfect men, 
Verse 13.  and attain to the measure of the stature of the fullness of Christ. In Christ then there is a fullness, and from him we have a fullness. 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 wisdom and knowledge: And this I say, lest any man should beguile you with enticing words.   

CHAP. X. Satan's policies in himself and by his Instruments the Popish sort, for the kill the bodies of the Saints.  


2. Popish plots and policies for the effecting of their second end.  
Namely, For the kill the bodies of the Saints.   LEt us now in the next place see if we cannot also find like devilish sleights and policies used for and in the kill of the bodies of the Saints. Satan, to animate the Heathen to the voluntary murdering and killing themselves & children in sacrifice to him, wanted not his tricks of deceit and delusion, his religious pretext of most acceptable service, when our dearest things are not spared for God's sake, his plausible persuasions, as of a thing most reasonable, viz. that man who sinneth, should also by his blood expiate sin, 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 find him, by his instruments, plotting and politicly practising the death of God's dearest servants on earth. I do not speak of that Popish bewitching the minds of their own, whereby men are persuaded and made willing to undergo an imaginary and false martyrdom; but of those pretences, grounds, colours and devices, which are used by them for the animating of others to attempt and practise the murdering of Christ's harmless sheep. Our Saviour hath foretold us, that whosoever killeth his servants, 
joh. 16.2.  will think that he doth God service. So now the time indeed is come, when the doctrine and practice of kill Gods Saints, especially of Christian Kings, is made passable and approved, under pretence of pleasing God. All now is shrouded under the habit of Catholic zeal, and the Catholic cause, Let us in particular see upon what grounds and pretences they go, and by what degrees they proceed.  
First, they have learned one point of policy, of old practised by others. Pharaoh king of Egypt (who knew not joseph nor God's people and children with him) seeing the Children of Israel to increase abundantly, and fearing hereupon the weakening of his kingdom, called a Convocation, and said to his people, Come on, 
Exod. 1.10 1●. 22.  let us deal wisely with them, lest they multiply, etc. Hereupon, when hard tasks could not keep them under, he commanded the Hebrew midwives to kill all the males as soon as they were borne, and (that not taking effect) his own people to cast them into the river and drown them. Now this was a Devilish Policy, and fit for him to practise who is a devouring Dragon, which accordingly he did: for fearing what now he feels, namely, the weakening of his kingdom by the birth of Christ, 
Reuel. 12.2.  He stood before the woman which was ready to be delivered, for to devour her child as soon as it was borne. 
Mat. 2.13.16.  Even so did Herod seek to destroy and kill our Saviour so soon as he was borne, whose Kingdom he imagined would be contrary to his, and consequently ruinated it. The very same, the jews (his own people to whom he came) afterward went about, and also practised upon like ground. For they being enraged against our Saviour Christ, sought by all means to kill him, yet some pretence (to satisfy the people) they must have, (which yet was a true ground in them.) It was this: they seeing what miracles he did, and that hereupon many believed in him, the high Priests and pharisees gathered a Council, and said, 
john 11.47.48.  If we let him thus alone, all men will believe on him, and the Romans shall come and take away both our place and nation. They therefore thought, if jesus lived their kingdom could not stand, and hereupon they sought means to kill him.  
This lesson is taken out by Antichrist and his members, who in like manner go about to uphold and establish their kingdom by shedding the innocent blood 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 anointed, and do my Prophets no harm. Their ground is, they know that their kingdom of Antichrist and the Kingdom of Christ cannot stand together. If then the life of any Christian King, though in profession not a Protestant, but only a remiss Catholic, as Henry 3. of France; or a supposed Protestant in heart, as Henry 4. (whom both within few years they therefore have murdered;) or yet if the life of any zealous Protestant shall be judged to be any hindrance to the spiritual good, or to the proceed of the Roman Church, there is then cause sufficient with them, to rid him out of the way: and it is warrant enough to any bloody practiser whosoever; for so he helps to seat and settle the Pope in his throne.  
Secondly, to back this, and to give encouragement to unnatural and bloody attempters, behold another cozenage and delusion. They make this practice a thing highly meritorious; so that now the trampling down and treading upon the backs of Emperors and Kings, is not only made a step and footstool whereby the Popes of Rome mount and ascend upon the back of that Scarlet-coloured Beast, the seat and sea of Rome, but also used as a ladder, whereby base and desperate spirits, who dare but attempt such villainies, are thought to ascend to heaven itself. For now to murder Kings is the next way to be canonised for Saints in heaven, and to receive the glorious Crown of Martyrdom. 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, tells us of some, who by cruelty and slaughter thought they not only merited a place in heaven, 
Si fas caedendo coelestiascandere cuiquam est, Mi soli, coeli maxima porta patet.  but even to be gods in heaven. Hereupon he allegeth out of Ennius, the speech of Scipio Africanus, famous for his great slaughters of men, who thought, said, and assured himself, that if men were admitted to heaven for their slaughters, the greatest gate of heaven should be set open for him. No marvel then if blinded Papists upon hope of so great reward as heaven itself, strive to put such practices in execution, seeing they have no better means of their own to come thither.  
Thirdly, men thus once heartened and hardened, see under what colours and pretences they use to put in practise their intended villainies. judas betrayed his master with a kiss, and so did joab 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 shows of love and friendship gain the advantage of practising their plots. 
Sleidan. c●nte●t.  Thus Alphonsus Diazius, a Spaniard, but a wicked dissembling Papist, after show made of his distaste of Romish superstition, by a friendly and brotherly letter sent to his natural brother johannes Diazius a zealous Protestant, he got the opportunity to have his brother most barbarously murdered early in the morning in his chamber, having on him only his shirt and nightcap, by the villain who carried the letter. Thus was that bloody Massacre in France of 30000. Protestants, practised under pretence of friendship, 
Anno 1572.  being shadowed by the marriage of the King's sister to a Christian Prince, Henry 4. one who was conceived in heart to favour the Protestants. Nay, holy places, holy actions, holy things, are by them profaned, and must be made accessary to their villainies. Thus Pope Gregory 7. hired one to have brained the Emperor Henry 4. with a stone in the Church, but the mischief was prevented by the breaking of the beam, and falling both of the stone and of the murderer. And Clemens 5. poisoned Henry 7. Count of Lucelburge, than Emperor, in and by a consecrated Host. And under pretence of a promise solemnly made by the Emperor Sigismond, was john Hus put to death, who upon that faithful, or rather faithless promise made, was emboldened to go to their Council under the safe conduct of the Emperor, but contrary thereunto he never returned. And this is according to their new doctrine, that promises made to Heretics, as they call us, are not to be kept. So that our complaint may justly be as David's once was, 
Psalm. 12.1. Tides exulate regnat fra●s.  The faithful fail from among the children of men,— with flattering lips and with a double heart do they speak. Such conquests though they seem advantageous to Papists, yet the manner thereof (besides the heinousness of the crime itself) brands them with a perpetual note of perjury and reproach. 
〈◊〉 superâ se iuvat, si super●●sse puder. Al●●●. Emblem. 123.   
Fourtly, see one fetch more whereby Heretics may be finely fetched over the coals, and brought to the stake. For when they can find no true and just cause against us, which yet they seek as did the chief Priests and Scribes against our Saviour, 
Luk. 20. 1●, 20, 21, 22, 23  (who watching him an evil turn, craftily sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the Governor) they then betake themselves to another course, much like to that which wicked jesabel took with Naboth who would not part with his Vineyard and inheritance to Ahab: she writes letters in Ahabs' name, and seals them with his seal, which she sent to the Elders and Nobles that were in the City dwelling with Naboth, commanding them to proclaim 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 trick is the same that to like purpose was put upon the Prophet Daniel, 
Dan. ●. 4. etc.  who being preferred above all the Rulers and Governors in the spacious kingdom of Darius, was hereupon envied and maligned by these Rulers, who seeking an occasion against him concerning the kingdom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ariest. Rhet. lib. 1.  and finding none, they made a decree, and got the King's seal to it, that whosoever should ask a petition of any God or man for 30. days, save of King Darius, should be cast into the Lion's den. Thus good Daniel, continuing for all that, his wont practice of praying three times a day to his God, was fetched in and cast to the Lions, though God miraculously delivered him. The like consultation in effect, and upon like grounds of envy, is made by Papists against us Protestants, in whom, when with Festus, 
Act. 25.25.  they can find nothing worthy of death that we have committed, as living according to the laws of Christ, Come, say they, let us gather a Council at Trent, and make new Constitutions, let us add twelve more Articles to the Christian Faith, and whosoever will not subscribe to them with us, let him be accounted an heretic, let him be accursed, let him be burned, as a rebellious person to the Triple Crown, and as a disobedient son to his Mother the Church. And here indeed they have us at advantage; for we, still persisting to obey God more than man, are therefore accounted and accused for heretics, and so, when they have power, they have also their wills on us, and yet go smoothly away with it.  
These are their devilish policies and plots against us, by which they may be known whose children they are. For if where Antipas was slain, there, and in that regard, 
Revel 2. 1●  Satan reigned, we may likewise conclude, that where the Saints are killed, which is in and under the present Roman tyranny, there is Satan's throne.   

CHAP. XI. Satan's subtle devices and policies in himself and by his Instruments for the reestablishing of his kingdom in the Christian world, and for the advancement of the Papacy to that height of temporal dignity in which now it stands.  
But behold yet further, 

3. Popish policies for the effecting of their third end,  
Namely, For the advancing 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, (he (Satan) being the secret contriver of this whole mystery of iniquity) I say, how and by what policies they would, yea have advanced the kingdom of Antichrist, the seat and sea of Rome. Their policies are diverse, their end honour, their ground pride.  
The pride of Popes, though indeed it be wonderful, as is formerly showed, 
Above Chap. 7.  yet must it politicly be covered with the greatest shows of humility. What greater pride then to make Princes and Kings, in their public ceremonies and also feasts, underlings not only to them, but to their Cardinals; as also at the Mass to serve the Pope upon their knees? and yet what humility (in show) greater then his shrining himself daily upon his knees to an ordinary priest? What pride equal to his making the greatest Emperors and Kings to kiss his pantofles and feet? what greater humility then for the Pope himself on Maunday-Thursday to stoop to the washing of poor men's feet? What pride like to his usurping and taking to himself the privileges and titles even of the only true God, and of Christ, styled God upon earth in the singular number, Spouse of the Church? and yet what greater humility, 
S●●●● sc●●●●m Dei.  then to call and write himself, Servant of the Servants of God? But the world sees well enough through these nets, though the eyes of his vassals are blinded therewith.  
Let us then as fare as we can, look into this deep mystery of iniquity, consider by what Art the Devil hath gotten again in the Church, as formerly among the Heathen, to sit as God, and to reign and rule in the hearts and persons of the late Popes.  
These politic practices and tricks have been used by the Popes of Rome, to wind themselves up to the height first of spiritual, then of temporal dignity.  

●. 〈…〉 messengers, and 〈…〉 the 〈…〉  1. Whereas it were in vain for the Pope ever to hope thus to Lord it in the Church, House and Flock of Christ, if Christ himself the true and only Head and Husband of the Church, by his lawful pastors and truest Substitutes, did indeed rule in and among his flock and inheritance: he therefore, when he began first to put forth his head and horns in the Church, did by the means lastly named, to wit, by cruelty, and doth to this day, labour, by killing and murdering the bodies of true pastors, the only 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 himself the only true Heir, in them, he with his Church and Clergy might seize on Christ's inheritance.  
Now these Impostors, lest their villainy and craft should be espied, and themselves, thereby made odious to the world, have set up one in the place of Christ, and in his stead, who may seem like unto him, that is, the Pope.  
Even as that Persian wiseman or Magus, of whom we read in justine, 
Iust●n hist. lib. 5.  who closely slew Merges who should have succeeded Cambyses in his Kingdom, and set up his Brother Oropasta in his stead, who was very like to Merges: Even so these bloody and treacherous Inglers, being made drunken with the blood of Saints and Martyrs, in whom they kill and persecute even Christ himself to their powers, and in 
* Acts 9 ●  his account (or howsoever, he being now bodily absent) do advance the Beast of Rome into his place, as having two horns like the Lamb, and so like, 
P●●. 1●. 1●.  that the bewitched eyes of the simple cannot easily discern him.  
And herein also is their fraud like unto theirs, who being of aspiring spirits, take the advantage of the death of some prince or King, and of their own resemblance of them in face, age, wit, and the like, and so after some few years, give themselves out for the very parties themselves, whom they would make the world believe with fair and probable relations, were not indeed slain or dead, as they were supposed, but that they only either retired themselves upon some special considerations, or otherwise were only taken prisoners and held captives when they were supposed to be slain. divers examples of this kind are related unto us by Lipsius. 
Lips. Moni● & Exemel. Polit. lib. 2. cap. 5.  Among others he tells us of one Alexander a jew who adopted himself into Herod's family, as being in face very like another Alexander whom Herod slew: which Alexander so soon as Herod died, presently revived in this other, who made his tale so probable, that the wisest among them were deceived, being made believe that he the true Alexander was closely conveyed, and another slain in his room: and thus coming for his establishment to Rome, at the length Augustus Caesar found him out, and condemned him to the Galleys. Thus also he relates a more remarkable story of one Bernardus Rainsus a Frenchman, but a religious Anachoret, who some twenty years after the death of Balduinus Octaws, Earl of Flanders and Emperor of Constantinople, 
Anno 1225.  who was slain in warring against the Bulgarians, gave himself out to be the said Balduinus, who was not slain, but carried captive and kept prisoner, till at length by some Dutch Merchants passing that ways, to whom he revealed himself, he was redeemed by ransom. Thus he comes into Flanders, and being for his age, looks, and face, and craft, like to the true Balduin, he is taken to be him indeed, and joanna daughter to Balduinus, which then ruled Flanders, is driven away: thus for a good while being saluted both Earl and Emperor, he is deprehended and taken for an Impostor, and at the last hanged by the foresaid joanna; which yet escaped not the censures of the people, who reported that she a wicked and unnatural daughter had hanged her own father. The application is easy: Christ being ascended into the Heavens, and so, for his bodily presence, being absent, the ambitious Popes of Rome, being in comparison of their affected greatness, but of ordinary breeding and beginning, by fraud now give themselves out, to be, if not Christ's, yet at the least the true and only Successors of him and of Saint Peter, indeed showing themselves to the ignorant and bewitched multitude in diverse things not unlike, each of them usurping his titles, 
2. Thess. 2.4.  and making himself like Christ in his offices, as God, sitting in the Temple of God, showing himself that he is God. But this man of sin is already revealed in good part to be a deceiver, and Antichrist, and is rejected by them whose eyes are enlightened with God's word, and not so much as accounted a true Pastor of Christ, or to have any rule and authority of right, over God's inheritance, but only by usurpation, violence, and deceit; though in the mean time, we, who so think and know, and accordingly reject him, by the blinded and seduced company of jesuitized Papists, are thought sacrilegious and undutiful sons and subjects to his Holiness.  

●. The Pope's appropriating 〈…〉 titles to his Clergy and himself.  2. Another thing herein considerable, is that Appropriating of rights and titles, which is used in the Roman Church. To which end they make privileges, where our Saviour never made any, as in the Sacrament of the Lords Supper: the Lord makes no difference of men, but accounts all true believers and penitents alike worthy to partake of all the pledges of his love: There is a time, as saith S. Chrysostome, when there is no difference between Priest and people, the King and his meanest subject, 
As, 〈…〉 the Sacrament.  namely when we partake of the mysteries of our Religion. But what do Papists? they take away the cup in the Communion from the common people, and Laity, whom they call 
* Bellarm. de exemp. Cleri●.  profane, and reserve that privilege only for the Clergy, and for Kings; and why? let them pretend what inconveniences they will, yet the true cause is, that thus they might advance themselves, even in the fruit on of holy mysteries, above the ordinary sort of men, yea, and become companions even of Kings, as sharing with them in the same privilege. Yet his Holiness for greater Majesty, must have a way peculiar to himself, and receive the wine, or blood of Christ, as they account it, by a quill. Even as in other particulars might be showed, where common rights are turned into privileges and made proper to their persons, for further reverence; besides their cases reserved, 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 given to all Ministers, as Saint Austen gives it to Alipius: and even now the Grecians call their Priest Papaous, the Germans Pfaffen, the Flemings Papen. But the Pope wresteth it from them and devoureth and glutteth all to himself, in which regard, 
Vilera in the lives 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 jesuites, call themselves by the name of jesus challenging that sacred name as proper to themselves; as if none else had interest in jesus but they. And the Friars call themselves Fratres, as if none were brethren one to another in Christ, but only they that are of their fraternities. But, for Popes, what marvel if they rob their brethren and equals of the Clergy of titles, when they rob God himself of his honour, and assume the very name, titles, and privileges of God himself, and of Christ, for the advancement of their own persons?  

 3. To like end, the Roman tongue is imposed upon the Pope's votarties and disciples, in which only their Service and prayers both public and private, must be said. For the rece●●●ng of a new Language is a note and mark, and indeed a bond of subjection. Thus the ancient Romans did plant their language, the Latin tongue, in the country's wh●ch they conquered; and the King of Spain useth the 〈◊〉 to speak Spanish, by this means endeavouring to make them more his own. In this very Land, William the 〈◊〉 King of England, surnamed the Conqueror, when he had ●eated himself here, laboured by all means to reduce the whole Nation to the French Language; to which end 〈◊〉 envyned the children here to use no other language with the●r Grammar in Schools, to have the laws practised in French, 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 do; 
 so that soon after his death all returns natural English again, but Law: ●o● have we n●w any mark of our subjection and inuassa●●ge ●●om N●rman●y, but only that, and that still speaks 〈◊〉 to us ●n England. Even thus the Pope hath made all Church's which are under him glad to yield their necks to 〈…〉, and hath given them the Roman tongue for a 〈…〉 subjection to the Bishop of Rome; for beside 〈…〉 Canon laws 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 down in Latin: his 〈…〉 a●d Indulgences, and Letters of Absolution, are all 〈…〉 the holy Scriptures not allowed to be 〈…〉 Latin, and the Latin Translation preferred 〈…〉 Original, which in comparison of the Greek and Hebrew the only Original Tongues in which the 〈◊〉 〈◊〉 es were written) they make like to our Saviour C●●●● hanging between the two thiefs on the Cross. In which regard most fitly and rightly is the number of the Popes (and Popedomes) name (signified by that second Beast, 
 which shall begin to heal the wound of the first 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 Latin, which is the ordinary name by which the Greek Church doth call those of the Roman Church, though otherwise by nation they be Frenchmen or Germans. And the rather because by an admirable concurrence the same number of 666. six hundred sixty six, doth admonish us that 666 years after the revealing of the prophecy, this second beast, to wit the Pope, shall begin to heal the wound of the ancient Empire, and place the Roman Empire again in its former seat, as he also did, 
See M●●●ns account. 〈◊〉 o● Pop● 〈◊〉 cap 4 〈◊〉  becoming just then an earthly Monarch, namely, in the year of Christ 755. Saint john writing his Revelation in the I●● Pathmos, towards the end of Domitian's reign, in the year 89.  
4. Let us further consider what use they make of Transubstantiation to this very purpose. 
4. The Pope makes a●●●on of the bre●d in t●e Sacrament, and then prefers himself before it.  They have made a god of the Bread in the Sacrament, which accordingly they worship and adore. By this means they challenge (and reason will give it) an equality with God, yea an eminency & superiority over him. They say that Priests have power to make God, and to create their Creator by the words of consecration, and that the Priesthood and the Godhead are like, and have the same greatness since they have 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, than also is the Priest, but especially the Pope the chief Priest, grea●er than the Masse-god, and therefore the very same, who is pointed at by the Apostle Saint Paul, namely, 
● Thess. 2.4.  he who exalteth himself, not only above all that is called God, that is, Magistrates, Kings and Emperors, but above 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 honouring of himself, first to give a deity to the Bread, and then to prefer himself before it? as indeed he doth.  
We read that the Kings of Persia reverenced and adored Fire as a god, and that when any King went any whither in Pomp, he, to the end he might be jointly worshipped with his god, had going before him a horse, carrying a little Altar upon 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.  Even thus also the Pope, as we read in their book of holy Ceremonies, going some great journey, sendeth before him (and that sometimes a day or two days journey) his Sacrament upon a horse, carrying at his neck a little bell, accompanied with the scum and scullery, bag and baggage of the Roman Court. And when the Pope approacheth near the place which he intendeth, it returneth and goeth forth to meet him and receive him.  
And thus if he be not worshipped with it, yet he makes himself the Master, and the Masse-god his servant, and, seeing men fall down before it as they meet it, he must needs get himself who follows after in greater pomp, exceedingly reverenced, and in the thoughts of the ignorant people, at the least half deified.  

5. The Pope's encroaching and usurping the rights and Temporalities of Princes.  5. This last spoken of, may gain him some respect and reverence in the hearts of the people; but it adds little to his power. Let us now then consider how he hath advanced himself for power and strength, by encroaching and usurping upon the temporalities and rights of Christian Kings and Princes.  
Now here are diverse particulars observable. 1. Look as King Cyrus obtained a victory against the Scythians, with like policy gets the Pope a hand over Christian Kings and Princes. Cyrus' feigning himself to fly, left his Tents well furnished of wine and bellicheare, 
Pr●u● S●ythae 〈◊〉 quam b●ll● v●●●●●tur, 〈…〉. 1.  to the end, that the Scythians being first overcome with wine, might more easily be overcome by war; and so indeed they were. Just so the woman and whore which sitteth on seven hills, and which hath in her hand a golden cup, full of abominations and filthiness of her fornication, having bewitched the Kings and inhabitants of the earth with her sorceries and seducements, 
Reu. 1● 3.4 5. ●3. 17.18  she hath cast them into a deep slumber, having made them drunken with the wine of her fornication. And so, as Delilah dealt with Samson, she eclipse them short and takes their power from them; yea thus they themselves give their power and strength unto the beast.  
2. They have hereupon got cases about marriage and like matters to be removed from the Courts of civil Magistrates, that so men from all parts of Europe might repair to Rome for the disannulling of marriages, dispensations to marry in forbidden degrees, presentations to benefices, and Bishoprics, and the like.  
3. To wind themselves a little higher, they have used policy to get Appeals to be made to the Church of Rome, and under pretence of the dignity of the City, to draw to them the cause of their neighbours there to be heard. They have herein carried themselves like Absolom when he aspired to his father's kingdom, of whom the Scripture notes, 
2 Sam. 15.2.3 4.  that when any man had a controversy and came to the King for judgement, than Absolom called unto him, and so intercepts him, and by fair speeches, courtesies and usages, 
5.6.  steals away his heart; approving of all matters, how bad soever, saying, See, thy matters are good and right; but withal wronging the King his Father, and calumniating him, saying, there is no man deputed of the King to hear thee: But what follows? what aimed he at? Absolom said moreover, oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice. And hath not the Pope in a manner proportionable, thus done and behaved himself? It was an ancient custom for the Churches of God in doubtful 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 custom the Pope's ambition and tyranny abused; for being often, of men's free accords consulted withal, he began at length, to usurp dominion, as if nothing were firm or to be ratified without his privity and approbation. And yet to get the chief saying and stroke in the deciding matters of doubt and controversy, bad matters were made good by his dispensations with unlawful marriages, and the breach of lawful and religious oaths, and the like iustifications of evil, both in regard of doctrine and of the practice of life. By such usurpations he hath at length so fare derogated from the authority even of General Counsels, that he hath gotten himself preferred before them.  
4 Like hereunto is it, that they have turned that honour which at the first was voluntarily offered them, into right of homage. Thus have they also abused the favour and liberality of Princes (who in their devotion thought nothing enough they did for the Church) to their own lusts and ambition, thus at last shouldering them out and stealing their Sceptres.  
5 But let us especially observe what advantage of rising Popes have taken from the ruin of the Roman Empire, and how the Sea of Rome hath risen by those ruins. This is that which the Scripture hath foretold us of, 
2 Thes. 2.7.8.  that the destruction of the old Roman Empire must go before the manifestation of Antichrist, who was then to put out his head, and to be revealed, when he which withholdeth or letteth should be taken out of the way.  
The Roman Empire therefore falling to ruin, partly by inward diseases, but chief by sundry eruptions of the Northern people; the Bishops of Rome began to build on those ruins, and to abuse the absence and weakness of the Emperors, whom they expelled out of Italy by the arms of the Lumbards', and confined them to Greece.  
6 Now for the Grecian and Eastern Empire, see how they dealt with them, they absolved their subjects from their oaths of fidelity, and so bound them to themselves: yet this was not done without a fair colour, namely that they would not admit Images into their Temples; but the true cause was, the East Empire began to be weakened under the Emperor Heraclius, by the Solavonians, Persians, Saracens, 
Lib. 1.  as Nicholas Machiavelli observeth in his Florentine History, which he dedicateth to Pope Clement the seaventh. Thus might they offend the Emperor being poor and weak without much danger, especially the Pope and the Romans having at that time entered a league of friendship with the Lumbards'.  
7 Yet after, standing need of succour against the Lumbards', and not able to have any from the Emperor, the Pope seeks to the Kings of France for aid, who were the only means to exalt him, as they did also themselves, who by this means running to the wrack of the ruinated Empire, advanced themselves to imperial dignity, withal giving the Pope whatsoever he holds in Italy. Thus the Popes of Rome of spiritual Bishops being made also temporal Kings, began now to think how they might hold their own. They have therefore wrought the new Emperor of Rome to keep his residence fare 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 love to have such a strong neighbour so near, who might at his pleasure chastise or depose them. Thus as formerly the Pope of Rome, by occasion of the place and Emperor's residence at Rome, took advantage of preferring himself in spiritual dignity before other Bishops, so now by occasion of the Emperor's absence, he gains opportunity to advance himself in temporal power above the Emperors themselves.  
8 Therefore, when the Germans went about to settle their Empire in Italy, the Popes stirred up factions against them in Germany, causing the sons, by breaking the bonds of duty both natural and civil, to rise up in arms against their fathers; yet all under pretence of Heresy. Yea at the length they constrained the Emperors themselves, before they were received into Rome (their own ancient house and home) in conceived words to swear unto them quamcunque fidelitatem, all fidelity whatsoever, and truly and openly to declare that they had no right in Rome, and that they would stay there so long only, as the Pope should please. And this is the pass they have brought it to now, that howsoever they suffer the Emperor of Germany to hold the name of King of the Romans, yet he holdeth nothing either in Rome or in Italy, and though he be created and elected by the seven Prince Electors, yet he is made basely to demand the Imperial Crown of the Pope, and in sign of tribute to cast a mass of gold at his feet. What remaineth there more, but as the Wisemen to Christ, Incense and myrrh?  
9 This done, their cunning also appeared in weakening the estate of the Emperor in Germany, by giving great exemptions to the Princes thereof; who now are free states and Princes of themselves, not tied necessarily to aid him in his wars, but only 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. If they cannot prevent it, but that the other will needs be stirring, or that they be feared, than their policy is, either to set Christian Princes by the ears together, that so by their weakness, being divided, they might make themselves stronger, according to the old rule of devilish policy, Divide & impera, First set men by the ears, and then rule them as you list: Or else to send them to war against the Turk, and to recover the holy Land, that so also they might take advantage from the others absence to strengthen themselves, or else might live more secure. I read that when the Emperor Frederick with a great host, 
Valeria. in vita Alexan.  came into Italy to curb the insolency and obstinacy of Pope Alexander the third, 
Anno 1159.  and to settle the Popedom in the midst of a great Schism; being come to Brixia, Harman Bishop of that City, by the counsel of Alexander, persuaded him to pass with his great Host into the holy Land, there to make war with the Turk, which accordingly he did, and gained many Cities, and among them, jerusalem. But the Pope used all means to cause him to be slain: and therefore sent the lively portrait of the Emperor to the Sultan, with Letters, advising to kill him by deceit whom the picture represented. Now the Emperor was by this means taken, yet not slain, but only ransomed.  
11. Besides, as other Kings in a confused and troubled world had need of the Pope's help or assistance, so he got authority in their dominions, not only spiritual, but partly temporal also.  
12. Again, he takes upon him to intermaddle in the affairs  
12. Lastly, to the same purpose, they have made use of their absolutions after confession, to the usurping of a temporal dominion over Kings and Princes. The Pope will absolve a King, but it must be upon some tyrannical condition, to wit, if he will go in Pilgrimage, or make his Land tributary to the Pope, holding it as from Saint Peter, or if he will send so many Soldiers to such or such a Country, for the service of his Holiness.  
6. Now lastly, 
6. The Popes oblige others unto them:  as these were advantages politicly taken and devised for the raising of the Popedom to the height of Papal dignity and sovereignty, so hath not the Papacy wanted art and cunning for the perpetuating of its Greatness, and for the further strengthening of itself. And this hath been, and is practised especially by obliging and binding others unto them, partly through love, partly through fear.  
1 By Offices of love and kindness, 
1. In love.  Popes have obliged to themselves and to the Papacy men of all sorts, both of the Laity and of the Clergy, and of meaner rank, 
And that both of the Temporality,  as well as great ones.  
1. First, Kings and great personages, and that diverse ways.  
First, for their own advantage, they have aided and helped them, yea not spared sometimes to countenance even Rebels and Traitors. Thus Boniface the third, having an eye to his own advancement, gratified that perfidious and traitorous murderer Phocas, who being odious to all, was yet by the favour and furtherance of the said Bonifaco, acknowledged as lawful Emperor. In requital of which kindness he got what he looked for, to wit, to be called and accounted Bishop of Bishops. So, to advance his temporalities, the like was practised by Pope Clemens 4. a Frenchman, who called into Italy Charles Earl of Anjou, against Manfred King of Cicilia, which Manfred being vanquished and slain, the said Charles was made King of Sicilia and jerusalem, but with condition to pay the Pope yearly forty thousand ducats by way of tribute. Thus again, Michael Pale logus Emperor of Greece, upon hope to be succoured by Gregory 10. promised in the Council of Lion in France, to make the Patriarch of Constantinople consent to the primary of the Bishop of Rome, and that whosoever would, might appeal thither.  
Again, by their Dispensations with Oaths of Princes, they have laboured to strengthen themselves with the favour and support of the said Princes; whiles such popish Princes as for their own security for the present, have by solemn Oaths entered into Leagues of friendship with Protestant Princes, shall by dispensation from the Pope, or from popish doctrine, be allowed to break Oaths when it may be either for the disadvantage of the Pope's enemies, or advantage of themselves, his friends and favourites. Thus is a Religious Oath made a snare to entrap the Innocent and conscionable, whiles the other are warranted, either by the Pope's special dispensation, or by the authority of his example (they assuming to themselves by imitation what he hath done to others by his authority) to break their leagues; which liberty of dispensing with their own oaths (without any special dispensation from the Pope) they the more readily take, because it is not only the popish practice, but also doctrine, that faith given to Heretics (as they account us) is not to be kept. And is not this fair advantage against us, whiles they will have us tied, and themselves left free, while they can play Fast or Lose at their own pleasure?  
But they have more devices than these for the binding of great ones unto them; for they can be content to let great Families share with them in their honours and dignities, so that espying some great Prince's house overcharged with children, or some other noble and potent Family, they will labour to bind the whole family and kindred to themselves, by bestowing a Cardinal's Hat on some of the family, thus placing him in the next step to the top of their glory, or otherwise by making a younger brother an Abbot or a Prior, or receiving the daughters of such into some religious order Thus moreover, to strengthen their state, they make civil Magistrates capable of holding benefices, bestowing Church-livings on the Laity, or else assign to them yearly pensions out of their revenues: which must needs prove a strong prop to the Papacy, whiles so many men's wits, tongues, swords, shall be ready to maintain them by whom they are mnintained.  
2. Now secondly, 
And also the Clergy  they want not their means to bind and tie their Clergy unto them; which they do partly through the multitude of exemptions and prerogatives, which these enjoy securely under the Pope's protection: for they have obtained of Princes, that the Clergy should be exempt from all temporal jurisdiction, under pretence that they are the Lords lot and inheritance; by which pretence they have lessened the number of Prince's Subjects: partly through abundance of maintenance and multitude of Church-livings, whereby the Pope is able to gratify the Clergy, more than any Prince in Europe. More particularly, they have got the Archbishops to their side, 
Archbishops.  partly by alluring the ambitious with Commissions and Offices, partly by an artificial binding of them to the Pope by a Pall, which at the first were sent freely, as a token of love and good will, but afterwards by ordinance were made necessary for each to have, & a badge of subjection; and now at the length, they cannot be had but at an exceeding high price, and with great sums of money.  
They have had advantage 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 means, betake themselves to these orders, where is competent and good provision for them, thus being put off by their parents at an easier and lower rate, than they could have been maintained at home; they serve also for such, as having some natural blemish in their bodies, stain of some heinous offence in their souls, disgrace attending their persons, cross in their estate, in their love, or otherways; who weary of their lives, or unwilling to be seen of the world, consecrate themselves to some religious order or other. The ease and benefit they hence find in their estates, must needs bind them fast to the Papacy, which maintains both these orders and them.  
But the swarming and excessive multitude of Friars is otherways thought serviceable to the Sea of Rome, first, in regard that being dispersed in most Countries, they are able to deal with the multitude, not only in public assemblies, but also in private at single hand with men, women and children, by particular persuasions, instructions, and exhortations; the Art whereof many of them have; which together with their hypocritical shows of holiness or austerity of life, prevail much to the perverting and seducing of many a simple soul. Secondly, in regard they are found to be most ready instruments of all bloody executions, as daily experience approveth; especially in those attempts and also murders practised by them, and effected in the persons of the two last Kings and Henries of France. Thirdly, in case of war, and that the Pope should be driven to it as to his last refuge and sacred anchor; the half of them (whose whole number may not well be thought less than a Million of men) might perhaps be thought not unfit to be employed in warlike service. As these things are wisely observed, and more largely handled by the worthy Author of the Relation of Religion, etc. whose book being not so commonly in every one's hand, I thought good here and there generally to touch some of his observations, and by my pen to communicate them to the more.  

jesuits.  Lastly, in a mysterious policy, the order of jesuites in these last days have been invented to shoulder up the tottering Tower of Babel. These are bound to the General of their order, and so to the Pope in a special vow of blind obedience, to be ready to do and execute whatsoever shall be enjoined them, without enquiring and ask why or wherefore. These have special commissions, and are licenced, as the Pope's Apostles, to traverse Sea and Land, to run over the whole earth, even to the farthest Indies, to gather new Subjects for the Pope; having also special faculties granted unto them, and permission to go in laymen's apparel, to equivocate, to hatch and conceal treasons, and the like.  
2. Now secondly, where fair, 
2. By Fear.  hopeful and contentful means will not serve, there they go about to hold men bound to them by Fear.  
And for this purpose, the device of auricular Confession is made to serve; 
Scire volunt secreta domus atque inde timeri.  for by this they come to know men's counsels and designs, men's sins and secrets, and so to be feared. The like fear 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 authority to excommunicate and depose Princes, and to discharge their subjects of all oaths and bonds of obedience, and to bind them in pain of damnation to rise against them. So especially by the terror of the Inquisition, which is the greatest slavery that ever the Christian world endured. The tyranny whereof is such as would require a large book to describe it. The care of it being committed to the most zealous, painful and rigorous Friars that can be found, the least suspicion of heresy, affinity or any commerce with Heretics (as they call us) yea the bare reproving the lives of their own Clergy, is enough to bring men within the compass of it; which if once it seize on them, and they in the least manner be taken tardy, they had better suffer the most cruel death in any reasonable time, then to endure so many deaths before they can be suffered to dye: for death shall be accounted a favour. By this, as also by their other cruelties and butcheries on the bodies of their enemies, where and when it is in their power, they bind their own most strongly, though slavishly to them. Even thus hath the beast of Rome engaged all sorts of men, 
Revel. ●3. 16.  by making them receive a mark from it. And even thus also got the Devil among the Heathen to be worshipped and adored as God, partly by more fair, loving and plausible means, partly also by fear, and by doing hurt, as is proved.  
What other politic fetches are used by them to advance the seat of Antichrist, were infinite to recite, nay they pass the ordinary reach of men. Satan the contriver and author of them, best, under God, knows the depth and number of them. Of him they have learned by all manner of wickedness to advance themselves, and, as we see in the former instances, never to inquire, what is honest, what is holy, what agreeing to charity and religion, what is honourable or dishonourable to God; but to consider what may any ways make for the furthering of their own designs, and to put that presently in practice. Swearing, forswearing, lying, dissembling, equivocating, forging, and such like, are the Pillars of Popery. It is a firm maxim with them, 
* Qui nescit dissi●●late nescit regnare Ad annu●; 1572.  He that knows 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, Achitophel's wicked counsel shall be followed, and Absolom will go in to his father's concubines in the sight of all Israel: so, rather than Rome shall be left empty of Cardinals, (I had almost said, Carnals) which may strengthen the hand of the Pope; the Courtesans, which in an honest zeal were banished out of Rome, shall be restored, and the public Stews again permitted.   

CHAP. XII. Popish imitation of Satan in Miracles and Visions, for the furthering and effecting the forenamed three ends.  
THus now at the length we have found the Court removed, and the god of the Heathen to bear rule, 
The former three ends furthered by Miracles and Apparitions.  though more covertly, in the person of the late Popes, each of whom we may find sitting in the Temple of God, showing himself that he is God. We have discovered him, by his pride against God, by his seducing the souls, and killing the bodies of men, even of the Saints; and we have traced him in part by his footsteps. Yet see, how to effect the former three ends, and to win authority and credit to his person, to his practices, to his doctrine, the Pope and popish Church hath also made use of, or rather abused, such divine Miracles and Revelations as were in use in the primitive times of the Church, abused, I say, by an apish imitation, even of Satan, 
Sup. Chap 2 sine Chap. 3. & 4.  whom we have showed to have especially prevailed with the Heathen, by his imitation of God in his works of power and prescience.  
Not to speak any thing in special of the heresies of the Mirabiliarij, and Enthousiastae; we say, 
See Danaeus on August. de●aeres. cap 94.  that the popish Church would advance itself, 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 feigned by themselves, but that, as many of them are feigned to delude others, so, many also have the devil, who is false and a liar, for the chief author of them; by which, the supposed miracle-workers his instruments, do not only delude others, but are deluded themselves. And so we say of Apparitions. For thus it is foretold of Antichrist, that his coming is after the working of Satan, 
2 Thes. 2.9.10.11.  with all power and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth, that they might be saved: and for this cause God shall send them strong delusion, that they should believe a lie. So that whereas Papists require of us such things now, and challenge us to be no true Church because we work no miracles, but from miracles would approve themselves for the only true Church of God upon earth; we, contenting ourselves with that establishment of our doctrine which we have from the Miracles and Revelation of Christ and his Apostles, whose doctrine we hold and profess, do rest herein secure, assuring ourselves we are thus fare no part of the Church of Antichrist, whose property it must be, in the latter days, to work 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 brag and stand so much on Miracles and Visions, as to justify their Church thereby, especially considering that the consciences of many among them are convinced of the falsehood and forgery of many of their Miracles, and that some of themselves allow the feigning of tales, fables, and Legends, and Miracles of Saints, for the provoking of the common people to devotion towards their Saints, which therefore they call their pias frauds, godly and holy deceits.  
We hear and read of many strange Miracles and Visions in Popery, on which it is, for many (if not most) chief points founded, and by which it stands We had once here in England, a holy maid of Kent, Elizabeth Barton, a Nun, which by the device of certain Monks and Friars could seem only to be fed by Angels, strangely to alter her countenance and other parts of her body, and so lying in a trance, to speak many things in commendation of Popery, and particularly in disallowance of King Henry's divorce from the Lady Catharine. But the knavery being found, it cost them all their lives. A like holy Nun we read of, Marry de la Visitation in Spain, about the year 1588., Prioress of a Monastery in Lisbon, of whose Miracles, Wounds, Visions, a Dominican Friar wrote in French, dedicating his book to the Queen of France. This Mary, saith he, our Lord jesus took to wife, often appearing to her, granting her many particular graces and favours, conversing and speaking as familiarly with her, as ever God did with Moses, he oftentimes being accompanied with He and She Saints. The Instructions drawn by that Friar from her Miracles and Visions, were, That it is needful to honour Images, That Saints in Paradise are Intercessors for us, That it is needful to acknowledge the truth of the Sacrament of the Altar. The like fountains of Miracles are opened in the houses of our Lady of Lauretto (of which there is a special book written, and translated into English) of Hales, of which Lipsius makes relation.  
But we may observe that all of them tend, either to seduce from truth to falsehood, or to give allowance to treachery and murder, or lastly to exalt the Pope.  
For the first, it might easily be showed how that the end of all popish miracles and visions is to confirm, if not to teach & establish such popish doctrines as have no ground in the holy Scriptures. Purgatory, a main prop of Popery, for which our adversaries themselves confess they have no express Scripture, hath no better ground than visions and apparitions of the dead. So is the Mass confirmed by many Miracles which the consecrated Host hath done. So Garnet a traitor, is now made a canonised Saint, by an artificial face upon a straw taken up (being first cast down) at the place of his execution. Thus their advancing of Images, their making the blessed Virgin to have been wholly without sin, and so the Feast of her Immaculate Conception, the making of her also more merciful than Christ, & many the like points of Popery, receive strength from visions and dreams of their own, the which might with ease very plentifully be showed, but that I take, none of themselves can or will deny it. I will content myself (having already exceeded the bounds which at the first I set to myself) to instance in their doctrine of Invocation of Saints, which having no express testimony of Scripture, by their own confession, hath no better ground than apparitions of Satan in and under the likeness and names of deceased Saints, a thing wherein they may be very easily deluded. For if Satan can take upon him the person of an Angel of light, if he also among the Heathen could take upon him the names of jupiter, juno, and the like, who we ●●en, and get himself worshipped under their names, how may he not also by God's just permission usurp the names of deceased men or women, whether indeed Saints or no, and show himself under the names of Valentinus, or Anasta●ius, or Barbara, etc. And doth he not so, especially when he meets with the credulous? 
Euseb. 〈…〉.  Eusebius tells us that one Potamiaena, some three days after her martyrdom, by night stood by Basilides her tormenter, put a crown upon his head, and told him she made request to God for him. 
Bonfin 〈…〉.  So Bonfinius tells us that one Conrade a German was enjoined this penance by Hildebrand the Pope, that carrying with him a catalogue of his sins sealed up in letters, he should seek remission of them by going a Pilgrimage to all holy places of the world; and that praying at the grave of Emmericke son to Stephen King of Hungary, his letters were open and his sins quite blotted out of the paper. Hereupon, to this Chapel concourse was made from the remotest countries. Now here to this purpose one fetch of the Papists is remarkable.  
To confirm the doctrine and practice of Invocation, they take the advantage of sovereign baths and waters, and where they espy any fountain 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 virtue the cure and miracle must seem to be done; or some Chapel is erected to this or that Saint, unto whom prayers before, and thankes after washing, must be offered.  
2 For the next points, I will give but one instance for each of them. When in the year 1588. Philip the 2. King of Spain intended the conquest and subversion of England, the forenamed Prioress gave encouragement to the enterprise, blessed his Standard Royal, and delivering it to the chief General the Duke of Medina Sedonia, openly pronounced and promised good success and victory to him. This Standard was after carried in solemn Procession. For all this the event proved her a false Prophetess.  
3 See one trick of legerdemain in this kind, used by an ambitious spirit aspiring to the Popedom. When Celestine the 5. poped it, and had made himself odious and hated for his humility in riding on an Ass by our Saviour's example, especially for beginning reformation of manners in the Clergy at Rome; see a pretty politic deceit practised by Benedict a Cardinal, by which he attained the Popedom under the name of Boniface the eight. He suborned diverse, who privily in the night by a reed or trunk conveyed to the ear of Celestine, admonished him, saying, Celestine, Celestine, renounce the Papacy, give it over if thou meanest to be saved, the burden is beyond thy strength. Hereupon the simple deluded man, taking it for the voice of God which many nights thus spoke unto him, by no entreaty, could be persuaded to retain the Popedom. Thus an Angel of Satan transforming himself into an Angel of light and of God, seated himself in the Papacy: who as he entered like a Fox, so he ruled like a Lion, and at the length died like a Dog.   

CHAP. XIII. The Conclusion of the former Discourse and Use concerning Satan's Sleights.  
ALL our former discourse gives us easily to judge of Popery, and shows us also, 
Conclusion.  contrary to Popish doctrine, the necessity of Saint john's admonition, 
1 john 4.1.  not to believe every spirit, but to try the spirits whether they are of God, because many false prophets are gone out into the world. This was the just commendation which our Saviour gave to the Church 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 do not we now see cause why we should do so likewise? surely, if we be so wise as not to receive into our bodies an unknown dainty before we have approved it by smell or taste; why should we be so foolish, as hand over head to entertain into our souls any strange or yet questioned doctrine, which without trial may prove the bane of our souls? especially considering we have an adversary that labours to put poison into our drink, and offers delightsome baits, but slily covers a deceitful and pernicious hook. We are also wise enough to try suspected coin by the touchstone and balance before we receive it for good or currant, and weight. The like wisdom should appear in our trial of doctrine; 
1 Thess. 5.21.  to try all things, but to keep that which is good; and like good money-changers to reject all adulterate coin if it have not Caesar's image on it, if it be not circled about with Caesar's posy. But if once we spy the face of Christ shining in it, then to purse it up in the close receptacles of our heart. 
The Scriptures the only rule of trial. Isa 8.20. Act. 17.11.  Now God's word written is our only Touchstone, the one true balance, the only true Light, so that If any speak not according to this word, it is because there is no light in them. By this those noble Beraeans tried what they heard, receiving the word with all readiness of mind, and searching the Scriptures daily whether those things were so. 
Mat. 4.  By Scripture our Saviour repelled all Satan's suggestions: and this is a sound way of trial, seeing this is that only truth which is from Heaven, all other doctrines being either of men or of the devil. 
1 Tim. 3.16.  The Spirit by which the Scriptures were inspired, is but one, and therefore called the Spirit of Truth, 
john 16.13.  whereas for spirits of error, there are many And because the truth of Christ is but one and always like itself, 
● Tim. 4.1.  we make this a firm kind of reasoning against all Seducers, This doctrine is not according to Christ, not according to his doctrine, but such as draws us from him, therefore we will none of it. Thus the Apostle himself teacheth us to reason, Coloss. 2.8. We therefore reject all trial of doctrine by Miracles and Visions now in these days: and we will now judge of Miracles by doctrine, 
Luk. 16.29.30.31.  not of doctrine by Miracles. We must hear Moses and the Prophets, and not hearken after any that shall rise from the dead. We are taught to judge of Signs and Miracles, Dreams and Visions by their end, which if it be to withdraw us to false deities or doctrines, we reject and renounce, for so we are warned, Deut. 13. Vers. 1.2.3. And we are assured, that howsoever thus Seducers prevail with others, yet with God's children so long as they hold them to God's only word, they shall not prevail, though perhaps they think, with the false prophets of old, 
jerem. 23.27.  To cause God's people to forget his name by their Dreams which they tell every man to his neighbour. Therefore, as by this note of trial, we reject the Miracles of the Heathen, because they tended either to establish false gods, (for thus, some were made gods for their driving away of Grassehoppers, for killing of Frogs, Crickets and Flies, whence it came that the Canaanites called their Beelzebub by the name of Scarcely, and the Greeks' their jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or to justify the wicked in their wickedness, (thus the justly suspected ●●s●all Virgin carried water in a Sieve, and another with her only Girdle hailed that Ship, which formerly the strength of men and oxen could not move:) So, by this word of God we reject 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 howsoever 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 fly into the woods, where other birds learned the same lesson, by which fraud the country people began to worship him. Just so, the Pope of Rome desirous to withdraw the people of this Land from their allegiance due to his Majesty their lawful Sovereign, and to get himself acknowledged as their head and God, maintains a sort of discontented fugitives in his Seminaries as in so many cages, where he easily teacheth them what tune he pleaseth. These being sent home again 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 strange god or doctrine; 
Galat. 1.8.9.  but, with the Apostle Saint Paul, If any man, though an Angel from heaven should preach any other Gospel unto us then that we have received, we hold him accursed.  

Means to come to the knowledge of the truth. Prover. 2. vers. 3.4.5.  To conclude: If any be desirous in the midst of such variety of doctrine, to know what doctrine is true, let him use but diligence, and let him not despair. For if thou criest after knowledge and liftest up thy voice for understanding, if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God. The means than are; first, a diligent searching and digging in the mines of the Scriptures. But this must be done with humility and prayer, without curiosity, and with desire of saving knowledge, and with purpose of reformation of life according to that word. 2. Prayer, by which we obtain the Holy Ghost, as is promised, 
Luk. 11.13. john 16.13. Reuel. 3.18. 1 john. 2, 27.  which is the Spirit of truth, and will lead us into all truth. This is that eye-salue by which our blind eyes receive sight. Which anointing if once we receive, then need we not that any man teach us, for it teacheth us all things. If then, 
Psalm. 143.10.  with David, we can pray, Let thy good Spirit lead me unto the Land of righteousness, we shall hear the still voice of God's Spirit behind us, 
Isa. 30.21.  saying, as is promised, This is the way, walk ye in it: which way (by the way) is not Popery, 
22.  which reserves and worships Relics, for it followeth, ye shall defile also the covering of thy graved images of silver, and the ornament of thy molten images of gold. Lastly, to name no other, Obedience to Gods will, and a care to live according to the measure of knowledge received, hath a promise to be guided by true knowledge: for, as saith our Saviour, 
john 7.17.  If any man will do his (that is, the Fathers) will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. And thus saith David, I understand more than the ancients, because I keep thy precepts. Knowledge is a talon, and where any talon is rightly used and employed, it hath a promise, 
Mat. 25.29.  to him that hath it shall be given. Look then how good huswives deal with their servants, they give their maids their pensa, tow on their rocks, and set them other tasks, which when they be performed, more is given unto them; so God reveals himself to us by degrees, and where he sees any to endeavour himself according to his knowledge, using it well, God will not let him want a greater measure of further knowledge, whereby himself is so much honoured.  
And thus much of these idol gods in my text, who were Devils, and of the means how Satan became the god of the Heathen, and of the Application thereof.   
FINIS.   

SECTION III.  
IDOLATERS BLIND ZEAL, In sacrificing their Children to the Devil; As also in many other particulars: To the provoking, or else shaming, of CHRISTIANS.  
Delivered in a Sermon preached at Saint Maries in CAMBRIDGE, March 5. 1614  
Newly published By R. I. Bachelor of Divinity, and late Fellow of Saint john's College in Cambridge.  
LONDON, Printed by G. Elder for Robert Mylbourne, 1621.   

TO THE RIGHT WORSHIPFUL AND Reverend Mr. Doctor Ward, Archdeacon of Taunton, and Vicechancelor of the University of Cambridge, and Master of Sidney-Sussex College: R.I. wisheth all attainable happiness in this life, and hereafter.  
Right Worshipful Sir, and Euer-honored Tutor:  
WHEN I look back and consider (as duty binds me,) in what age of the world, in what ripeness of the Gospel, in what Climate and Region, I was brought forth, together with the means of my education and training; Then do I find myself for ever bound in soul and body to the mercy and goodness of the Almighty Lord God, who thus gave me my life, being, and motion, and all other my abilities, with the blessed opportunity of place, time, and means of the Gospel, with a call to the preaching of it, for the eternal salvation of mine own poor soul and others: Yet so, that my Parents, Friends, Kindred and Country, as also my Instructors and Tutors, may justly under God, and according to his will claim a share and interest in me. My desire is, in some acceptable measure to be answerable to my duty in all the parts of it. Now my whole life and strength is, and ever shall be consecrated to the Honour and Service of my Lord and Master JESUS CHRIST: to whose glory, I have, by his grace, spared time from mine ordinary ministerial pains, to publish this present Treatise, for the behoof, information, and inciting of my Christian Brethren to glorify God by a zealous walking with him. And for my kindred and Country, among other parts of my duty daily performed on their behalf; I thought good to express my thankfulness to the whole State of the Town and County of Newcastle, by dedicating to them the two former Sections of this Treatise, in respect not only of my breeding among them, but chief of that encouragement which from their bounty my studies and Ministerial labours do find.  
Now, good Sir, I should much forget my duty and respect to you, who under God, were the only Tutor and formor of my studies in the University, if remembering my thankfulness to others, I should pass by yourself. (Though I forget not my mother the University, nor the Colleges, Saint john's and Immanuel: the latter whereof gave me entertainment and lodged me with you six years, the other nourished and helped to maintain me twelve years. Other requital than this thankful acknowledgement, for them I have not at this present.) Give me leave then thus publicly to express my dutiful respect and thankfulness to you also, by dedicating to your name this third Section, containing a Sermon preached in your hearing, 
March 5. 1614  at a solemn Assembly in Saint Maries in Cambridge. Your right to it, as to all other my abilities in this kind, is the greatest of any man's.  
I spare to speak what further right you have in me, and how much I am beholding (in my particular) to the example of your integrity and conscionable course of life, of your great and continual pains, humility, and modesty every way, you being as eminent in and for humility, as humble in eminency of gifts. But I dare not presume to press these while I praise them: I know you had rather so be, then be known to be, further than God's glory and the necessity of the Church requires; and so you neither are nor can be unknown. I will conclude, propounding the example of your wonderful diligence and constant pains, as also modesty, to such as in the Ministry seek their own ease, and follow their pleasures, and by the Ministry seek dignities and preferments to themselves. Doubtless labouring with like singleness of heart and modesty of mind, they should find little cause to doubt so much of God's Providence, as to despair of Provision proportionable to their gifts. You have found it unsought for, but shall find the fruit and reward much more hereafter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will not presume to stir up you, but myself, and other sluggards, in and with the words of Ignatius, 
Ignat. epist. 1.  to one Mary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thus I end.  
Newcastle upon Tine, April 19 1621. Yours ever in the Lord, ROBERT JENISON.   

IDOLATERS BLIND ZEAL.  PSAL. 106.37. 
Yea, they sacrificed their sons and their daughters unto Devils.  
SECTION III.  

CHAP. I.  
Having dispatched our former Consideration of these idol gods, who were Devils; we now come to take view of the Service and Sacrifice done unto them: 
Israel's sacrificing of their children unto Devils.  which being also a sin of an high nature, we will consider together with the zeal of their service, the height of their Sin; that so their zeal through sin proving fruitless, may as deter us from the like, so yet at once both condemn our coldness and expel it, by provoking to a zealous offering of acceptable sacrifice. You have heard the sum of what you must hear.  

Which was a most grievous sin in diverse regards.  Their sin from diverse circumstances becomes exceeding great. It is first a sin above many sins, added above the rest, here brought in with a yea; elsewhere thus aggravated against jerusalem, Is this thy whoredom a small matter? 
Ezek 16 20.  small though it seemed to them, and nothing, yet this nothing being added to their other sins unrepented of, (and let Sinners note it) makes the sum of their sin proportionably to rise to the adding of Ciphers in Arithmetic.  
Secondly, it was a sin, as high, so spreading: being at height, it falls like a mist, spreads and pollutes the whole Land with bloods in the plural, 
2 Kings 21.16.  verse 38. and jerusalem is filled with innocent blood from one end to another. A sin thirdly not simply sinned, 
Isa. 57.5.  but sinfully: for being inflamed with idols, saith Esay, they slow the children in the valleys. Thus fourthly, was God's temple, that holy Land (which Abraham had sanctified by the blood of Isaac, who herein was a type of Christ in that Land to be 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.  

Four more circumstances in the text, aggravating their sin. 1. W●● off●●ed their children.  Yet see their sin through four more circumstances in the text, and it will appear in it own colours and greatness. 1. Who. 2. Whom. 3. What. 4. To whom.  
1. Who? They, though not all, yet not a few: the indefinite seems to incline to the universal.  
But who? First, not the rejected Heathen who knew not God, 
1. The Ie●●●.  and whom this best beseemed, but they, the accepted Israelites Gods own people and peculiar. Nor Israel only, but judah also, though God had said, Though thou Israel play the Harlot, 
Hos. 4.15. Ezek. ●●. 47.51. And ●. 5.6.  yet let not judah sin. And yet hath jerusalem justified her sisters Sodom and Samaria. And, This is jerusalem, saith the Lord in Ezekiel, which hath changed my judgements into wickedness more than the Nations: and The iniquity of the daughter of my people, 
I●●m. 4.6.  saith jeremy lamenting is become greater than the sin of Sodom: and, her Na●arites once purer than the snow, 
And 8.  and whiter than the milk, now their visage is blacker than a coal. Blacker, both in regard of sin and of answerable suffering. Happy then were these jews, yet not so happy as to hold their happiness. Aliâ felicitate ad tuendam felicitatem est opus. 
Senec. c. 17. de br●uii. vitae. Outward privileges exempt nothom error   
And what prerogative then, save that of saving grace, can yield security from falling foully, whether in matters of doctrine or manners of life? nay this example tells us, That the greater the dignity, the greater is the danger both of sin and punishment, because the greater is the duty. Here, Corruptio optimi pessima, that is, The corruption of the best things is always 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 turns to sourest vinegar, and the most generous degenerates furthest. Man's body of all other most exquisitely tempered, proves therefore most distempered and annoyed with diseases while it life's, and when it is dead, most noisome and annoying. Good wits often prove if not exceeding good, then, as julian's, extremely wicked. So, Pliny complains that man only is given to superstition, and it to him; yet let him not marvel, for man only is religious. The greater measure of spiritual light reprobates have, the greater is their danger of sinning that sin which is to death. And Lucifer got the greatest fall, because he fell from such an height: the nearest heaven and happiness then, now the furthest off.  
Then, brag not Rome of exemption from error; nor trust we Protestants in the outward privileges of the Gospel, nor rest we, fathers and brethren, (of the Clergy) secure in our knowledge and gifts above others. As are our gifts, so are our sins, if our gifts be either not used or abused. And as are our sins, so shall be our sufferings. To each degree of created excellency, 
All dignity draws with it answerable danger.  there answers in proportion its degree of misery. Things that have being are subject to not-being, and because advanced from Nihil negatiwm, nothing a negative, they are therefore in danger of returning to Nihil privatinum, nothing a privative, to be deprived of that being they had. Things living only die, (a stone dies not) if the life of nature, than the death of nature only, as in beasts: if also the life of grace, as Adam and we in him, than also the death of grace, as now we feel. If life have sense, than 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 feel no pain. The quicker sense, as in our Saviour, the sorer pain. Our soul's immortality adds to our misery, for our death dies not.  
Christian's shall dye, not a longer, yet a sorer death than Infidels: Tyre and Sydons' condition at the day of judgement shall be more tolerable than ours, not repenting. And for thee, 
Mat●. ● 2●●●.  o Capernaum, which art exalted unto heaven, because heaven had its motion, and the God of heaven more familiarly conversed with thee, thou shalt be brought down to hell. In a word, God will be no loser by us. He will be sanctified either of all or on all that come near unto him. The more we receive, and the greater prerogatives whether Christian or Civil (let Nobles also note it) the greater proves our unthankfulness and sin, as in these jews; and sin hath always her reward proportionable.  

〈…〉 offered their own children. Se●e●. ep.  Now secondly, who? They, Parents. Use Parents thus to be unnatural? do not even wild beasts of the Forest, as Seneca observes, so love their young ones, that for their safety they often run themselves to death upon the hunter's javelin? 
1 King 3.25.26.  This love of Parents did wise Solomon take for a ground and rule to discover the true mother by it. And it hath strangely showed itself even to immeriting Children. Absoloms unnatural rebellion could not quench the flames of David's love, but that he both charged upon his Captains gentle usage of him while he lived, 
2 Sam. 18.31, 32, 33.  and when he died, surcharged himself with too much passion. bodin's observation affords us three instances out of France. 
●●lia de Rep. l. 1. cap. 4.  The first of a father, who reaching forth a blow to a graceless Son, 
The unnaturalness of their sin.  had his Son's sword presently sheathed in his bowels; yet what little breath was left, was spent and breathed out in crying to his son to fly and save himself from the hand of justice. The second also of a Father, who for grief hanged himself, for killing that Son whom he intended only to correct. The third of a Mother, whom, none of so many strange contumelies as she endured from an ungracious Son, could ever move publicly to make complaint. And when the Magistrates themselves taking notice of his villainies, gave sentence of death against him, she grievously complained of their cruelty. 
Isa. 49.15.  And can a mother then forget her child and have no compassion of the Son of her womb? yes, saith jeremy, The Daughter of my people is become cruel, 
Lament 4.3. and 10.  like the Ostriches in the wilderness— for the hands of the pitiful women have sodden their own children. But then hunger compelled them. 
Deut. 13.6, 7, 8. and ch 21.18.19, 20, 21.  Some Fathers have stoned their rebellious or seducing Sons to death. But then their obedience to the laws of God did thus punish their children's disobedience thereunto. 
2 Machab. 7. 2●.  The Mother in the Maccabees heartened on her Sons to death; but it was lest God's law should be transgressed. Lastly, 
Solimanni in prolem immanitatem, vide apud Lips. lib. 3. antiquarum lection● epist. 22.  L. Torquatus having first suffered his Son to ride in triumph for killing an enemy, yet after slew him for doing it against the law of Arms. But here was a trespass.  
Yet look to these jews, and you find no such cause, which makes their sin the more unnatural. It was a Father's voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what thou my Son? wilt thou rise in arms against me? but if love descend rather than ascend, justlier might the child invert it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what, wilt thou my father be my deathsman?  
For, whom thus slew they? their sons and daughters. 
2. Whom offered they? Their own children. 1. Not servants or captives.  Whom? first, little ones not able to resist. Secondly, Sons, not servants, not captives, such as the Romans bought and gave 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 carthaginians often bought for sacrifice having none of their own: but their own and often also their only children. And yet thirdly, not simply their own, but such, 
Yet not simply their own, but Gods. Ezek. 16.20. De Rep. l. 1. c. 4.2. Not malefactors. Strabo lib. 10.  as, saith the Lord to jerusalem, thou hast borne unto me, and these hast thou sacrificed. They indeed under God gave them life, but to take it from them (which is bodin's error) is not in their power, till it be forfeited to God who gave it. Yet fourthly, whom? not malefactors, such as the Leucades made choice of, or as were commonly among the Romans their 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Bestiarij and Bustuarij, or as Lipsius, malo ingenio serui, ill disposed servants, but harmless 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 sour grapes, yet Nocents in regard of God, who thus justly suffered the children's teeth to be set on edge. As this both justifies and clears God's providence, so doth the former aggravate these Parent's wickedness. And so doth that they did unto them.  

3 What did they to them? They burned them;  What? not consecrate them simply to the service of Satan, but sacrifice them to his honour; not as some think, making them pass only through the fire without hurt, receiving them again as new men from the dead, and in their rooms burning beasts, 
jun. in Ezek. 23.37.  (as once the Romans for their depontanisenes, in stead of old men indeed, threw men of rushes into the river Tiber, which yet held the name of (their) Sexagenarij) but also truly burnt them, whole, & that most cruelly & unnaturally. 
Cruelly,  First cruelly: for Phalaris-like they cast them to their idol Moloch, which was, though not a bull, 
Lyra in Deut. 12. fine.  yet a calf as large, of mettle, vast and hollow, as Lyra tells us, with 7. several rooms for so many several offerings, whether lambs, sheep, calves, or children. Even such was Saturn's image of brass at Carthage, 
Diodor. lib. 20. Biblioth. The like Images elsewhere also. Ludou. Viues add August. de civet. Dei l. 7. c. 19 And unnaturally. Topheth.  whose hands made hollow, wide & winding, received the child or vivicomburium, through which it tumbled down into a fiery furnace. Oh cruelty! And yet must fathers, yea also mothers, with their own hands unnaturally also practise it. Nor must they bewray any grief or compassion, which yet lest their children's skriking should stir up in them, by awaking their natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or affection, the noise of drums must be much louder. Whence Topheth, that place of torment, hath its name of Toph, tympanum, in Hebrew signifying a drum. So subtle is the Devil to dam up this little light of nature, and to stop the ears of natural affection, whereby his devillishnesse might have been discovered. For these were the gods who thus were honoured, God and man's main enemies, 
4. To whom? to the devil▪  Devils; whom therefore with this strictest service, thus to honour with forsaking God, is to be superlatively idolatrous and in extremity. 
Of which suprà sect. 2. chap. 1.  But this last circumstance hath long since been dispatched.   

CHAP. II.  
THis now being both the height of their sin, Quest. 1 
How came they to this height of sin?  and zeal of their devotion: first, how came they to this height? and then, how was their zeal accepted?  
To the first I answer: The jews are drawn on by the Heathen, whom saith this Psalm, they spared, 
1 Verses 34, 35, 36. The jews learned it of the Heathen. Deut. 12.30, 31. and 7.3.4. Exod. 34.16. The danger of evil company. Dum spectant laesos oculi laeduntur & ipsi Quid. Ezek. 19. 3-6.  with whom they were mingled, whose works they learned, whose Idols they served, yea even with this service, contrary to Gods both caveat and command. So, tolerate once Idolaters, (and if you will, Papists) and next look to have them our Masters. justly become the wicked sworn scholars to men, when once they reject the teaching of God. Idolatry is a Witch, and hath sore eyes bewitching and infectious. If jehoahaz & jehoiakim be nourished and go up and down among the Lions, (for they I take are meant in that 19 of Ezekiel,) that is, consult and walk in counsel with the kings of Babylon and Egypt, they shall also become young Lions, and learn to catch the prey, and devour men. Thus shall our familiarity with the wicked either find or make us like unto them.  
Yet might these jews perhaps have heard their fathers tell them how God was well pleased with Abraham's will-offering, and would be appeased with the blood of a man. But we seek a general Master both for jew and Gentile, 
Satan the teacher of it both to jew and Gentile. Yet by degrees.  which was Satan with his subtleties, whose will we doubt not of, his wit we observe to have wrought by degrees. For at the first to have persuaded to such bloody sacrifices, had been to have dissuaded from them: but religions respect and pretence set all on foot. He first winds himself into credit by his oracles, giving answers to delight the curious, 
Of which above sect. 2. chap. 4.  by his miracles working wonders to bewitch the credulous. With this credit by littles he lead them to what himself listed. For now who doubts of his deity, who dares disobey it? His pretence was also fair: 
And by religious pretexts.  what more just or agreeing with nature, then that God should be honoured with service and sacrifice outward as well as inward? Here is an advantage gotten from man's natural but rude knowledge; now see how it is followed. Man naturally hath also some conscience of sin, and some shame for it, and therefore sees his misery in regard of sin & of death deserved by it. This guilt lets him see the necessity, but not the means of expiation: yet he sees it possible, and the means thus fare that it must be made by blood. He is loath to spend his own, and therefore easily drawn on to shed the blood 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 show more wise, in issue more wicked. Shall man sin, and is it equity any else should die? Hence sacrifices of men became so frequent. But they were for the most part malefactors, and their death was before deserved. Let then the innocent give the ransom for the nocent. And who more innocent than children? and if children, why not your own and only ones? Our dearest, proper, and most precious things please God the best, and purchase greatest favour: let him have them therefore.  
And thus have pretexts of piety excluded pity, and strong delusion abated the force of natural affection. In which respect one saith, 
●od●● de Rep ●. 5  Tanta vis est opinionis dapravatae, ut legis habeat authoritatem, ac naturâ potentiùs dominetur: False persuasion by God's just judgement often puts out the eye of grace, reason, yea, nature itself.  
Yet might this practise once a foot, be furthered partly by that good success which might seem to follow it, as in the King of Moah: 
1 King. ●. 27. Pet. Martyr in loc.  partly, upon a lewd and harlot-like affection in the parents, who might make use of so holy a pretence and practice as this was thought, unnaturally to ease and rid themselves of their Children. And thus hath Religion brought forth Superstition, and the mother is devoured up by the daughter.  

A like instance in the Gladiatory Combatants among the Romans.  Even thus, (that by way of digression, I may parallel this practice and example with a like,) had those streams of blood of the Gladiatory-Combatants or Sword-players among the Romans, their springhead and beginning. They derived their course from like religious pretext, 
Ex Lips. lib. 1. & 2. Saturnal.  seeming perhaps to run another way, yet at the length falling into the same Sea and Ocean of blood. 
Which custom had also a religious pretext,  The first occasion was taken from funerals. They religiously believed the souls of the deceased were pleased with man's blood and made propitious. Hence in their funerals were captives bought and sacrificed. But a while after, Delight and Pleasure altered the manner, and to make others sport, they must fight themselves to death. This first was done privately in their Parlours where they feasted, but after, 
And grew on by degree.  in the open markets of Rome, and in their public feasts, but as yet upon occasion only of funerals; first of great personages, then of the meaner sort, lastly of women. But the people's eyes must be oftener fed with these their deliciae & cibus oculorum, as they were called, the delight and food of their eyes. Which was accordingly done by popular and ambitious Magistrates and all others, Qui gratiam à populo exambire vellent aut honorem, who would curry favour with the people, and stood for some place of honour. From Rome the custom spread itself into the provinces, yea even to jewrie, where, saith josephus, Agrippa, 
joseph. l. 19  at one only solemnity furnished forth 700. couples of Combatants. At the first, slaves only and captives were given; after, the better sort and freeborn gave themselves, 
Neque ob●●●● generis humines, sed clari illust●●sque: & 〈◊〉 lant●● a omnis grat●●taque 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 fellows doth the affectation of arms cause take the sword in hand to fight their prizes? surely through affectation of valour men encounter and enter the Lists even with savage beasts, and account themselves beautified by the prints of teeth, and scars which they show in their faces. Yea their Nobleses often, Knights and Senators came in play, and for novelty also came Pigmees, Dwarves, and also women with swords upon the Stage. This Play cost Europe, in some one Month no less than twenty, if not thirty thousand men, or else, mine author 
* Ment. 〈…〉 v●us 〈◊〉 ●ensis Europae sicu● vicenis ●a●●●um millibus a●●●rice●ts 〈◊〉 S. ta●nal 〈…〉  Lipsius will be content to take the lie. O Satanical bewitchings! and how to be watched against by such as love their souls!  
Quest. 2 
How was their ●eale accepted?  But to return to our former example, was God herewith so well pleased as the jews imagined? The gods in my text, no doubt were pleased very well, they required this service, and to them it was meat and drink, for they feed on blood. Pleased I say, yet never appeased. For this hungry Devil never hath enough His malice to us now is great and greater than ever. And may not this make us listen to Saint Gregory his lesson, 
Greg. 〈…〉  which is, Iniustum est seruire diabolo qui nullo placatur obsequio. We have no reason to do the Devil service when nothing we do can make him propitious. He than that thus seeks heaven shall come as short of it, as did those Carpocratian heretics, of whom Saint Austen, 
August. de haeres. cap 7.  who professedly taught the practice of all filthiness, that so by pleasing wicked Fiends in whose power they were, they might be suffered to pass quietly without disturbance through their airy regions to the celestial. But for the true God, 
God was much displeased therewith. Deut. 12.31. jer. 29.5.  this kind of service could neither please him nor appease him: he condemns 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 love, not love of error, seeing for his sake they spared not their dearest children. Truth; if Intentions without or against God's word would excuse But will-worship with disobedience is no plea at God's bar. 
Abraham's example doth not justify it.  Yet Abraham's zeal was commended: true, because it was commanded. But Agamemnon's was condemned, because by the law, Thou shalt not kill, it was forbidden. And was not abraham's? Yet is not the others zeal hereby warranted. God who is above his Law tried Abraham by a special command, dispensing with the general, unto which the other still stood bound, as having no special. Abraham obeyed while he disobeied (if disobeyed) not so the other. Abraham was not blamed for his butchery, but praised for his piety, 
A cult de civet. 〈…〉. 2●  saith S. Augustine, Quòd voluit filium nequaquàm scelerate sed obedienter occidere; Inasmuch as he was ready to have slain his Son not scelerously, but in obedience. Abraham's readiness being from divine instinct, is imitable of none who have not the like. Heroici motus non sunt imitandi: Divine and extraordinary motions are not to be imitated. We are bound to the common rule, but these divine instincts are fare above it. One particular, 
Heroici motus sunt suprare●ulam.  saith Logic, is inferred, proved, or warranted by another only where the cause and reason is alike in both: but here, the facts were not more like than the causes different.  
But the truth is, Abraham's obedience pleased God and not his sacrifice; or rather his obedience was his sacrifice. God is not delighted simply in our blood, no not of Martyrs, but in our obedience whether active or passive. In Abraham we see it: Nam Deus qui iusserat ut id fieret, 
Pet. Martyr in locis.  ne fieret prohibuit; God who commanded the act, yet forbade the acting of it. Even so, though without injury, yea also justly, he might require our blood in ordinary sacrifice, yet did he require only of the jews for it, the blood of beasts. Thus, both showing them and us our sins and death deserved by them, and yet his readiness to receive an atonement, yea the atonement of another for us. Yet could not these outward sacrifices simply, either appease his wrath, as holding no proportion with the infiniteness thereof, or of our guilt; or yet so much as please him without some better (and more pleasing) sacrifice. 
August. de civet. Dei lib. 10. ca Thus even 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 sign of an invisible sacrifice. If God then from thence smelled a 
* Gen. 8.20. Act. 20.28.  Savour of rest, it was from the sacrifice of our Saviour 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 us, and satisfied his justice (as being the shedding of the blood of God) that to offer any other either sacrifice or service, or yet this again to that end, were, as to derogate from the sufficiency thereof, so, to make God as implacable as we have showed the Devil to be.   

CHAP. III.  

An application of the former point.  THus have we seen Idolatry zealous, though it reap no acceptance, nor yet good fruit of its zeal. Though it lose, yet may we gain from it this profitable and useful consideration; 
Idolaters more zealous in their kind than the children of light.  That the children of this world are not only more wise, but more zealous also in their generation, than the children of light. Whose zeal therefore, if it expel not our coldness, shall condemn both it and us.  
Religion sails and holds her course between two dangerous rocks, of Superstition and Impiety. On the one side saith Plutarch, 
In Camillo.  there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Superstitious vanity: on the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Negligence and contempt of heavenly things. And such, saith he, is man's infirmity, that keeping no bounds, it is hurried sometime to the one, and sometime to the other. Both are evil, but yet the second justifies the first, as jerusalem did Sodom: Superstition (at the least in show and pretence) bordering nearer to true piety.  
We may see (and yet shame to see ourselves so fare behind,) the zealous affections and practices of Heathen, Heretics, Idolaters, and generally of the wicked. We may see in Scripture Samaria doting on her lovers, 
Ezek. 23.5. Isa. 57.5.  or set on fire with them: and the jews inflamed or inflaming themselves with Idols: and yet ourselves, like Moah (through our ease and long peace) settled on our lees, 
jer. 48.11. Zeph. 1.12.  and like jerusalem, curdled and frozen in our dregs. In my Text we have seen children sacrificed by their Parents to the devil, and yet see professed Christians, unwillingly (if at all) either to chastise their children doing amiss, or to consecrate them to the service and honour of God, or their Country; yea, impatiently to take their death when God himself calls them away. 
Anno 1293. Apud Laps. Monit. & Exe. polit.  Yet we read of one Alphonsus Peresius Gusmanus a Spaniard, who holding the City Tariffa for the King his Master, was threatened by the enemies, that unless he yielded up the Town, his only son whom they had taken, should be miserably mangled in his sight. No, said he, betray my trust I will not, for an hundred sons of mine if you had them: and if you will needs do it, lo here is a sword; and so casting his own sword unto them, his son therewith was barbarously murdered, himself nothing appalled thereat.  
Strange also it is, 
Idolaters zeal in not sparing themselves. 1 Kings 18.28.  what butchery men have executed on themselves, for the pleasing, pacifying, and honouring of their Idols. You shall see Baal's priests (to move their god to hear them,) usually to cut themselves with knives and lancers, till the blood gush out upon them: some popish penitentiaries also in great austerity and severity to lash and whip themselves: of a like stamp to that sect of penitentiary whippers, who, like Pan's priests, naked from the navel upwards, 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 back, thus thinking they purged themselves by a baptism of blood. And if we harken to the Relators, among whom Lipsius is one, our King Henry the second, is reported, 
Lips. Monit. & Exemp. polit. Anno 1174.  of mere conscience to get him to Canterbury, to the sepulchre of Saint Thomas, whom he caused to be put to death; whence, after pardon asked with tears, going full penitently to a Covent of Monks, with much entreaty he obtained of each severally to be lashed and whipped with rods.  
This was much in a King, but it was (as he thought,) for a better kingdom: for the obtaining of which we read that the Valesian Heretics usually gelded themselves and their disciples; 
August. de haeres. cap. 37.  herein perhaps following Saint Origens' example, who, allegorising almost all other Scripture, 
Matth. 19.12.  yet literally misinterpreted the place in Saint Matthew concerning voluntary Eunuches, to the gelding of himself. The misconstruing of which place misled also diverse Christians of primitive times to the same practice, whom therefore the first Nicene Council thought good to condemn. 
Danaeus ad Aug. de haeres. cap. 37.   
What blinded zeal caused them to do, desire of selling themselves dearer to merchants moved some Ethnics to, as the People Abasgi, 
Euagrius lib. 4. c. 21.  who (as saith Euagrius) to that end generally gelt themselves. Ulysses is said to tear his own flesh with whipcoard to deceive his enemies: and Zopyrus in justine could filthily mangle and deface himself, 
justin. hist. lib. 1. fine.  by cutting off his own nose, ears and lips, that so with less suspicion he might betray Babylon into the hands of King Darius.  
But religious respects have carried men yet further, even to the voluntary kill of themselves, as may be instanced with variety of examples, fetched especially from the East Indies. These few shall supply the room of many.  

Purchas his Pilgrimage, Asia.  In the Eastern Lands of japon men cast themselves from rocks, put themselves into straight holes of the earth, receiving breath by a reed, and so continue fasting and praying till death, and all in honour to their Idols.  
In the Kingdom of Narsinga, where is the City Maliapur, where Saint Thomas the Apostle is voiced to be martyred, pilgrims by troops do put themselves under the Chariot-wheels of their golden Idol, which yearly is carried in Procession, and so are chrushed to death. Others are brought forth by their parents, each with five sharp knives about his neck, where cutting his flesh, he cries, 
Linschot. lib. 1. cap. 44. cited by M. Purchas.  For the worship of my God do I this: And so proceeding, saith, Now do I yield my life to death in the behalf of my God. This selfe-sacrificing is witnessed by diverse, and as Linschoten affirmeth, is still in use.  

Lips.  In the Regions of Malabar, in their feasts, tela inter se spargunt, they throw darts one at another, and who so dies is thought presently to flit to a place of happiness. Near thereabout in the City Quilacare, (in the King of Coulams' Dominion) every twelfth year the King himself ascending a scaffold, cuts his own throat in sacrifice to his Idols, his Successor standing by, who after his twelve year's jubilee must do the like.  
Where are now our voluptuous livers, who for the kingdom of God will not mortify any one of their earthly members, nor withdraw their bodies from hurtful pleasures? If these examples now shame them not, they will confound them at the day of judgement.  
And so shall that Reverence, 
Reverence of Idolaters.  honour and religious respect given by the blindly zealous to the things they reverence, condemn the want thereof in Professors. At this day the Turks so much respect Paper, 
Given to Paper Lips. Monit. & exe. polit. lib. 1. c. 3. exe. 5.  that they hold it wickedness in any to cast it away, trample it under foot, or otherwise to employ it to base uses. 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 reverence when the French Bishop of Aix and other Bishops condemned a Bookeseller to be burnt with two Bibles about his neck? 
Acts and Monum. In the Merindolian persecution. Ibid. in sine Hen. 8.  yea when one Style an English martyr was burnt in Smithfield with the Revelation of S. john about his neck (whereon he used to read) which yet he then reverenced, counting himself happy and honoured by it. Thus do Papists reverence Scripture, who yet out of an ungrounded and pretended reverence to it debar the Lay sort of the use thereof, threatening terribly such as shall dare to have or read the Scriptures, forsooth lest such holy things should be cast to and polluted by dogs. They further call us scornfully Scripturarios, Scripture-men, Bible-men, and our Divinity which we build only on Scripture, Theologiam atramentariam, Inky divinity. But among ourselves it may be feared there are too many who reverence and respect more the goodness of the Paper or Print, the washing, ruling, gild of their Bibles, than the sense and Scripture itself, which they seldom peruse. King Alexander's example shall condemn such, who so much respected 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. in Alexand.  Homer's verses, that laying them under his pillow he slept on them. And when among the spoils of King Darius there was found a most precious casket for jewels, and doubt made to what special use it should be employed, Imò, saith he, Homeri carminibus reseruetur, Let it be kept for Homer's verses. And all this he did that having them ready at hand, he might at all times read them at home and abroad, 
What respect we own to Scripture.  by day and by night. What respect then is justly due to the Scriptures of God? how are they to be treasured up in our best caskets, namely in the sure closerts of our hearts, and, as it were to be transcribed, by often reading and remembering, from the tables of the Law and Gospel into our hearts, that so we may approve ourselves such as to whom God hath promised to put his Law in their inward parts, and to write it in their hearts.  
Again, the Perwian Priests coming to their gods, lift not up their eyes, 
Respect given to Idol gods. Lips. ut supr. l. 1. c. 3.  but often either bind them up, or quite pluck them out, which is thought more holy. But so do not such among us as having eyes full of adultery and hypocrisy, can with the proud Pharisie look God in the face in his Temple, 
See jer. 7.9.10.  and yet spare to pull out the right eye, or to mortify their darling sins.  
The Egyptians who give divine worship to Cats, Crocodiles and Dogs, 
To Dogs,  saith he that saw it, Diodorus Siculus, in a concourse of people when their King Ptolemy was by the Senate pronounced a friend and confederate, 
And Cats.  yet even then did they tear into a thousand pieces with their hands a Roman Soldier, 
Diodorus Siculus lib. 1. pag. 53. A. ●●pf. ut supra exe. 1.  only for killing a Cat, and that by chance. Give me an example of like zeal in Christian Magistrates, in vindicating the dishonours done to God, when Christ by abominable oaths is again crucified and rend in pieces by the wicked.  
Some heretics in the Church can swallow the Bread in the Sacrament though it be mixed with man's blood, 
To the bread in 〈◊〉 Sacrament.  as though the Cataphriges and Pepuziani: yea with man's seed and sperm, 
〈◊〉 ●●●d Aug. 〈…〉.  as the Gnostics and Manichees, who as also the Nicolaitans, Semen & menstrua mulierum excipiunt & lingunt And Godarenus a Papist can with great courage and zeal swallow down the host or wafer which a filthy Leper had vomited and cast up. And the popish Council of Colen hath taken order for such chances; that the whole pieces be given to some faithful man to eat: and all this in reverence to the Sacrament. What dainty and queasy stomaches than have many Protestants who if once a year they eat this holy bread, it is more against stomach in them, then in the forenamed heretics to lick up the vomit. Yet do not all Papists show like reverence to this Sacrament. Not that Subdeacon who poisoned Pope Victor the third in the Chalice. Nor that Friar Dominicke who in like manner poisoned the Emperor Henry 7. Not Pope Sixtus the fourth his Legate, who gave the elevation of the host for a sign of murder. Nor last that Pope himself Gregory 7. who did cast (saith Cardinal Benon) the consecrated host into the fire and burned it, because demanding of it a revelation against the Emperor, it answered him not.  
It is further considerable at what Cost blinded zeal can be. 
The Heathen and Idolaters spare for no cost.  Yea also heathenism about the things which they effect. Some Emperors, and they not always of the best, to countenance even humane learning, have largely contributed. Vespasian made the Poet Saleius Bassus with one gift in revenue equal 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 given him for every verse a crown in gold, each of which was double to ours. The number of verses makes the gift almost stupendious.  
At this day the Turks at Constantinople, 
Lips. ut supr.  though they worship not dogs, cats and birds, yet so fare do they respect them, that at set hours they constantly feed them, not with the offals, but with the best both roast and boyed. And so did the Egyptians, who as Diodorus Siculus relates, extremely pinched with famine, fell to eat one another, and yet spared the foresaid creatures. Spared said I? yea fed them, and that with man's flesh.  
Some Christians also have been so lavish in this kind both in building and endowing of Churches, that a restraint was thought necessary. Even now also may be seen some Popish images on high days as sumptuously bedecked with precious ornaments as is almost any Queen of Europe: no cost is spared.  
In vain then shall Aaron think to turn the people from Idolatry, 
Exod. 32.1, 2, 3.  by requiring their earings of Gold, and dearest ornaments, they will nor stick with him for them, though thus he was said to rob the people, 
And 25  and to have made them naked to their shame among their enemies, which yet they suffered. Yet in our days Aaron himself is rob by the people, and his golden beard and garments by sacrilegious hands are taken from him, & out of their wisdoms and charity he hath his linsey-wolsey cloaths fitted for him, as warmer for Winter then those of Gold, and lighter for Summer. This is fare from the charity of former times, and zeal even of Idolaters, when sacrilegious Appropriators shall turn their Patronage to pillage, and through their sacrilegious affections occasion Simony and sharing between the Patron and Presented. Yea, make modest minds hide their talents unwillingly, wax old, and dye, even at their mother's breasts in the Universities, who yet themselves have breasts full fraught with milk to feed many hunger-starved souls. Let such take this caveat with them, 
Prou. 20.25.  It is a snare if not destruction to the man who devoureth that which is holy: And so they will find it to themselves, seed, or both. If with the Eagle in the Emblem, they will needs be snatching from God's Altar, any part of the Sacrifice which there burns sweetly to God, and carry it to feed their young, let them beware lest some unseen coal or spark at unwares taken with them, set nest and all on fi●e. For, whom so do they spoil but God? and Our God is even a consuming fire.  
We may wish then that authority would see Tobias dislodged out of his Chamber where formerly lay meat-offerings, Tithes, and Incense; and that our zeal to God's House, 
Concil. Trident. less. 22. de reformat cap. 11.  came not short of Antichristian zeal for Popery, which in the Council of Trent took order for the removing of idle Monks from those Live and 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 maintaining Teachers.  
I might further stir up lose Protestants to put their necks into Christ's easy yoke, by instancing on Papists the truth of what Saint Paul upbraids the Corinthians withal, They suffer if a man bring them into bondage, 
2 Cor. 11. ●0.  if a man devour them, if a man exalt himself, if a man smite them on the face, as witness those two heavy yokes, (to name no more, 
Papists blind obedience. ) The first of blind and absolute Obedience, whereby men make themselves slaves, their Superiors gods, (to whom this properly belongs,) whom they simply obey, without consulting with God whether he will give them leave or no. 
The yoke of Confession.  The other of Confession, imposed upon the necks even of Kings, whereby they are brought upon their knees to confess, 
Concil. Trident. sess. 4. c. 5. can. 6.7  Omnia & singula peccata, etiam turpia, etiam occulta, etiam circumstantias, all and singular their sins, how filthy or close soever, yea all delinquences even against the last Commandment.  
But I would conclude my instancing, 
The pains and diligence of the wicked.  with the proposing of the great pains and diligence of the wicked generally, and more specially of Heretics.  
The wicked are said to weary themselves to do wickedly, to be wearied in the multitude of their counsels. 
jer. 9.5. Isa 47. ●●.  Harlot's spend much time daily in tricking themselves to please the world. Which when Nonnus Bishop of Edessa observed in Pelagia, he made this use of it for himself and for us, to bewail his own sluggishness, and to resolve to use greater care in the adorning of his soul, that he might please God.  
Idolatrous judah is said, 
And of Idolaters. Isa. 57. 9TH  to send her messengers fare off, and to weary herself in the greatness of her way, or in her many journeys. And now we want not some, on like stamp, who can undertake tedious Pilgrimages, to visit the shrines of supposed Saints, yea compass sea and land to make Proselytes: for even now in the remotest parts of the world are diverse Colleges of jesuites; by name in the Philippine Lands, (which take their name from Philip 2. of Spain) there are seven, besides other religious persons. Neither are they less busy, though less authorized nearer home. 
 job saith, The murderer riseth early and killeth the poor and needy, and in the night he is a thief. And even so the Poet, 
  iugulent homines surgunt de nocte latrones. Thiefs rise at midnight to murder men. And may not I infer with the same Poet,  teipsum serues non expergisceris? To save thy life wilt not thou (whosoever) awake from sleep? 
 Yea, add with Saint Paul, Teipsum & eos qui te audierint? That thou mayst both save thyself and them that hear thee?  
Themistocles who took his liberty in his youth, at length growing emulous of Miltiades his victories, his more serious thoughts would not suffer him to sleep: The cause asked, his answer was, Miltiadae se trophaeis è somno excitari, that Miltiades his Trophies and honours kept him waking.  
It is no time now with salomon's sluggard to sleep securely and say, Yet a little slumber, but rather to do as his good Huswife doth, 
 which riseth while it is night, and giveth meat to her household, and a portion unto her maidens. While the Seedsman snorts, the enemy sows his Tares, and many fall to Popery and profaneness. To such I say, not as the Poet, Nate Deâ, but 
●●rg●●●uci●. 4.  Nate Deo, potes hoc sub casu ducere somnos? Canst thou sleep securely, when others through thy negligence fall dangerously.   

CHAP. FOUR  
WHither all these Instances tend you have now seen: not to lead us like sheep without reason after them, over such dangerous rocks and downefals: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Plato: If a man will follow others, let him do it with reason and with good consideration. And saith Saint Paul, 
Rom. 12 ●.  our service must be reasonable: and say I, so must our imitation also be. 
The zeal of Idolaters should pro●●●● Christians  Let shame teach us to follow their zeal, let sanctified Reason, in the general only; but let Religion guide and direct ours for the particulars.  
Shame then be it to Christians to seek excuses, when they sought none; to account aught hard for us, when nothing was too hard for them. God lays not on us such heavy burdens, but more easy and profitable service, calling us to Feasting, Come eat of my meat, 
Proverb. 9 ● I●a 55.1.  and drink of my wine, and that freely, Buy wine and milk without silver: To Refreshing, Come unto me and I will ease you. 
Matth. 11 2●.  Yea he comes to us, not sending us beyond the seas to seek his Word, and knocks at our doors by his Word and Spirit, crying, Open and I will enter, 
Reuel. 3.20. Isa. 55.3, 6, ● joh 3.16. Zech. 13.1.  Harken and your soul shall live, Only believe and thou shalt be saved. And opening a fountain to us for sin and uncleanness, he saith, Only wash and be clean, Step into Bethesda with the first and be healed, Wash in the Pool Siloam and see.  
What can God require less at our hands? Shall we now, (and this may be feared) with Naaman 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. orat. 2.  refuse to be cleansed because our healing may be had so easily? Or shall we with that accursed Arrian not very long since executed at Norwich, reject and defy Christ jesus, because he is so easy to be entreated? 
b Greenham's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. on Prou. 18.14.  Shall we with Papists refuse to be justified, (the end will so prove it) because Christ will do it freely by faith only without our fastings, whip, pilgrimages and satisfactions? Shall the institution of the Lords Supper be contemned because it wants the pomp and pride of the Mass? In a word, shall the simplicity of the Gospel be any prejudice to the profession or professors of the Gospel?  
But what if God should require of us as hard service as ever Idolaters by selfe-will-devotion performed, as to pluck out our right eyes, cut off our right hands when they offend us: 
Luk 14.26.  yea for Christ his sake to forsake father, mother, son and self? Yet must we, yea we may do it, if we have any of these three graces (as each Christian should have all, 
Christian's should stir up, 1. their Faith. Mark 9.23. 1. Thess. 1.3. 1 joh. 5.3 4. 1 Pet. 5.9. Heb. 11.17.18. and 33.34 etc. ) Faith, Hope, or Charity. What can be hard to any of these? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things are possible to him that believeth. If ought be hard, then hath Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her work of Faith, whereby it overcometh the world, and makes the Devil himself flee by resisting. See her Trophies Heb. 11. where Abraham by faith offered up Isaac, of whom it was said, In Isaac shall thy seed be called. Therefore saith 
a Caluin. in Gen. 22.  one, In eius persona perire videbatur tota mundi salus: In his person the salvation of the world seemed to perish. A sore trial, which yet his Faith overcame, 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 bear and forbear any thing. Hope's eye fastened on the recompense of reward, made Moses do and suffer what else without hope would have broken his heart. Therefore I say with the Poet Verinus, 
Quem potes aeterno pro munere ferre laborem?  
Mercedi an tantae par labour esse potest?  What 
b Nullus labor durus, nullum tempus videri longum debet, quo gloria aeternitatis acquinrtur. Hierom. in ep. 3. Their Love. 1 Thess. 1 3.  pains of thine can be answerable to thy hopes and promised reward?  
And lastly, Love hath her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Labour of Love, and Labour improbus omnia vincit, The importunity of labour will overcome all things. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theocr. 2 Cor. 5.14. joh. 21.16. Ouid. joh. 14.15.  Love is strong as death, and will compel us, you know to what, to seed Christ's sheep: Love, either of God, others, or ourselves.  Qui non vult fieri desidiosus, amet. 
He that will not be slothful in the work of the Lord, let him love the Lord. If these three be in you, (as they 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 unfruifull.  
But wherein must our Diligence appear? 
Operatur enim magna si est, si verò operari renuit, amor non est. Greg. in homil. 2. Pet. 1.8.  My Text directs us. In offering sacrifices even of men and children, but not unto the Devil. Here we had need have wisdom lest with these jews while we intent greatest service to God by such sacrifices, we most of all dishonour him by pleasing his enemy.  
Such in our days are they who first in great zeal pretending special service to God, 
What sacrifices of men must we offer? Not as Papists.  vow their children to that Profession which takes upon it a yoke of perpetual chastity. Most of whom wanting this special gift, must needs give themselves either to contemplative vanities, or practical v●llanies. And do they not? The proof is too readily had Go no further than our own Land when Popery reigned, and the witness against them will be that large Catalogue, which before the dissolution of abbeys, 
Balaeus in prefat. lib. de vitis Pontificum.  was by exact survey taken and presented to that stout Prince, containing the names of such as in their several Abbeys were found to be Fornicators, Adulterers, yea filthy and unnatural Sodomites, abusers of themselves 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, to him as acceptable: such as in Pope Gregory the first his time was found to have been made, when in a Fish pond were found the heads of six hundred young children that there had been drowned.  
Again, the Lord is said to have a sacrifice in Bosrah, which was made by the sword of the Lord upon his enemies. 
Isa. 34.6. jer. 46.10.  Such a sacrifice is now made of the silly and brutish Americans, where while their conversion to God is pretended, Popish cruelty hath made a supply of those ceased sacrifices of men, which were there formerly in great abundance.  
Lastly, look nearer home, and we shall see the time come, 
john. 16.2.  wherein such as kill God's Children think they do God service. The service is a sacrifice, and is made especially by Fire. This sacrifice, as it is acceptable to God in regard of the sufferers willing subjection to this fiery trial, so also to Satan, who both delights to suck the blood of such sacrifices, and so gains the hearts and devotions of the Sacrificers: some of which spare not their own children when once they become God's Children. As that King who gave his own and only Heir and Son to the Inquisition for his holy profession. How shall they then spare others?  

Anno 1605. Novemb. 5.  The time was, and is yet fresh in memory, when these sacrificing Priests had almost gotten the neck of this whole State on the block and altar; and when a Holocaust or whole burnt-offering was intended to be 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 zeal was kindled, should have vomited up fire to have consumed the sacrifice. It went for a jest of julian, 
A●●m●●n. Mar●●●● l. 25.  that if he had returned victor in his last encounter with the Parthians, that the whole kind and race of Bulls and beasts should have failed, by means of his monstrous excess in sacrificing. So with us, if the fire had taken, the whole number of Christ's sheep in this Land should have been brought to a small sum. And fire is that by which they hope to prevail against us. See their fiery spirits. 
But according to our callings special and general.   
But such sacrifices must not we make: ours must be within the Compass of our calling general or particular. Each Christian is a Priest in common, 
Ministers must sacrifice others to the Lord.  and some are so by special deputation, yet Christian only, not Mosaical: Priests first with jeremy, to present before the Lord the people's prayers. Secondly, Priests, to consecrate as holy to our Master and his glory, the fruits not of the womb, but of our brains, our labours, sermons, writings. 
Hieron. lib. 3. contr. Pelag.  Thirdly, Priests to kill and slay all errors and false doctrines. (Ille haereticum interficit, qui haereticum non patitur, saith S. Jerome, He killeth an heretic, that suffers him no longer to be an heretic.) 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 chief foundation stone being Christ jesus, upon whom whatsoever falleth shall be broken. Here to be cruel is both piety and also pity to them and to ourselves, 
jer. 48.10.  for cursed is he that keepeth back his sword from blood. This sword is the word of God, by which and by the spirit of God we bring others for an offering unto the Lord (as was prophesied by Isaiah) which offering up of them by our word and ministry 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 wild and fourfooted beasts be knocked down with the hammer of the Law, and slain with the sacrificing knife thereof, 
jer. 23.29.  that is, by zealous and by powerful preaching of it: for by preaching plausibilia, things pleasing, men are bolstered up and fatted for another sacrifice. Then must a spirit of life be put into them by a diligent preaching of the Gospel, whereby Christ's 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 blood, and as S. Chrysostome saith, 
1 Pet. 1.2. Chrysost. l. 3. de Sacerdotio.  they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intincti quasi purpurâ, died with his purple blood, as if his blood had been but newly shed for them. Herein is the honour of our priesthood, that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 15.16.  ministering Priests of jesus Christ, and do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even sacrifice the Gospel of God, 
Epiph. haeres. 79.  as Epiphanius and others use the phrase: 
Act. 13.2.  and so is the phrase Act. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered by S. Chrysostome and the Greek Scholies, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which we render ministering 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 down the truth to the ground.  
Oh than that the fire of God's spirit were such in all us, as to cause this sacrifice to burn still more and more, and that if any being called have said with jeremy, 
〈◊〉. 20.9.  I will not make mention of him (the Lord) nor speak any more in his name, yet he might find like cause with him again to say, But his word was in my heart as a burning fire shut up 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 than could he not but testify that jesus is the Christ. This zeal 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 itself, it would sacrifice others, yea it would make us of S. Paul's resolution concerning the offering of another sacrifice (whereof without this zeal there is small hope) namely, 
Philip. 2.17.  ready and rejoicing to be offered upon the sacrifice and service of the people's 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 blood, upon the sacrifice of their faith, who are thus consecrated through faith to God by our service, for the confirmation of their faith: for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies such a sacrifice as whereby covenants were ratified. This readiness was in S. Ambrose, who could say to the Emperor Valentinian, 
Ambros  Quàm meipsum pro tuâ obtulissem fide? How joyfully would I have offered myself for thy faith? Where God loseth the foresaid sacrifice of zeal, there yet will he not lose all sacrifice, for rather shall the Priests themselves be sacrificed, if not to God, yet to the great Leviathan of the sea. Remember we what befell jonah, when being sent to preach at Nineveh, he shipped himself for Tarsus. Now Tarsus (and it may be noted) was not only, as saith S. Paul, a famous city, but as Strabo, a famous University in Cilicia, 
Strabo lib. 14. Geogr. jonah 1.3.  in some respects preferred before Athens. And yet fled jonah flying thither from God's presence. Evil Stewards who feed themselves and neglect the Lords household must be cut in twain. 
Luk. 12 4●. A. G●llius.  So by the Roman law of twelve tables, were evil debtors to be dealt withal, and limb-meale to be dealt among the creditors. Now we own such souls to God, as being once betrusted to us, perish through our fault, and may therefore fear (while with Damocles we eat and drink and far daintily) the fall of that fatal axe which by a small thread is let down, and hangeth over our heads and necks. But God turn it from us, by turning us to him.  
I might here speak of the Magistrates sacrifice, 
The Magistrate Sacrifice. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 13.6. 1 Sam. 2.29. 1 Sam. 15.23. 2 Sam. 21.1. etc. 1 Kings 20.42. etc. Gen. 4.10. Apoc. 6.10. 1 Kings 2.34. Num. 35. 16-33▪ Magistrates, as public persons, killing, do not kill, but sacrifice. Non enim ille occidit, qui ministerium debet iubenti. August. de civet. l. 1. c. 21. Psal. 106. 29-31 Each Christian also must be zealous in sacrificing. In offering, 1. Christ.  which is to mow down and cut off by the sword of justice, malefactor's deserving death. That this is an acceptable sacrifice appears by the contrary: we may see it in Ely who was punished for sparing his sons. In Saul, sparing Agag. In David, etc. sparing saul's sons. In Ahabs' foolish pity. For innocent blood unrevenged calls for vengeance on the Land. Not only blood spilt, but spared. There is no Sanctuary for wilful murderers, but joab must be slain though he have hold on the horns of the Altar. God privilegeth no wilful murderers, as do Papists who afford safety to such, flying to their temples. So in other sins, as idolatry and adultery. Where these and such like sins are not punished, God is displeased, and his wrath breaks in, but where they are punished, God's wrath is stayed, as in Phinehas. So that where sin is winked at, and malefactors either not discovered or spared, we can look for no blessing from God.  
But that which may concern us all is, That each Christian derives a prerogative 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 do our priestly performances please God, nor our sacrifices appease him. Him we offer First, in the Supper, not really, bodily, bloodily, but First by a representation in the signs and ceremonies, 
1. In the Sacrament. How?  which carry the name of what they resemble, even as a Tragedy represents a true and bloody war, itself being a war neither true nor bloody. Secondly, by a commemoration, whereby we offer the memory of Christ's 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 we also offer him, and must offer him to God the Father, expecting what we pray for, for his Sacrifice only. Thus do we offer him for remission of sin, though not for expiation? Thus we say with Saint Augustine, of Christ and the Church, Tam Ipsa per Ipsum, 

August. lib. 10. de civet. Dei cap. 20.  
2 In giving him 1 Our Love..  
Et s●crificamus hostiam humilitatis & laudis in ara cordis, igne seruidae charitatis. Aug ut supr. c. 4. & 5. August ibid. Et suavissimum adolemus incensum, ●●m in eius conspectus pio sanctóque amore flagramus. 2 Our Thanks. Psal 50.14. 3 Our Obedience, 1 Active, 2. Cor. 8.5. Rom. 12.1.2. By Alms, Philip 4.18. And other good works. August. de civet. l. 10. cap. 1. As by works of mortification.   quam Ipse per Ipsam suctus offerri: As well It by Him, as He by It is usually offered unto God.  
All other Sacrifices are then offered, when we can offer either Love, Thankfulness, or Obedience,  
Love is as fire from heaven, which kindleth all Sacrifices, and is virtually every Sacrifice. By loving God in the duties of the first Table we sacrifice ourselves; by loving others in the duties of the second, we 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 drawn to God by such as love us, and to bring such to God as we ourselves love.  
Thanks also are the Calves of our lips, and must be offered; Sacrifica Deo laudem, saith the Psalmist, Sacrifice unto God praise.  
But Obedience is better than Sacrifice. Where it is, there will we give ourselves unto the Lord with the Macedonians, and also as Paul prays us, present our bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service. Where it is, there it will, and there it must show itself by its fruits both inward and outward, as by alms, which are to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an acceptable sacrifice: and by like good works, of which Saint Austen, Ea sibi Deus vel pro sacrificiis, vel prae sacrificijs placere testatur: God accepts them either for or before all sacrifices. And in Obedience both active and passive, these following sacrifices must be offered.  
First, 
Psal. 51.17.  A broken spirit and a contrite heart is a sacrifice which God both looks for and will like. Secondly, there is also an old man in us, 
See August de civet Dei, lib. 10. cap. 6.  and he must be thrown into the River Tiber. Old Adam must be sacrificed which brings forth fruit unto death. Yea, and this fruit also the brood and children of this old Sire: for so in effect are our lusts and sinful cogitations called, Rom. 7. 
Rom. 7.5.  These are children begotten by the Devil of his concubine our corruption, and therefore by the Law both of God and Nations ought to dye. These are as so many unclean beasts in us, and make us so. Unclean beasts in the Law might not be sacrificed: in the Gospel none more acceptable. 
Isa. 66.3.  To cut off a dog's neck was an abominable sacrifice, and so was it to offer Swine's blood: but to cut the throat of our doglike appetites, by putting to the knife of temperance, 
Prou. 23.2.  and to mortify our filthy and swinish affections is nothing so.  
Lastly, if God call us to a bloody sacrifice, 
2. Passive.  we by yielding patiently thereunto, do him also acceptable service. Deo cruentas victimas caedimus quando usque ad sanguinem pro eius veritate certamus: 
August. de civet. Dei. lib. 10. cap. 4.  Then do we offer to God bloody sacrifices, when for his truth we strive even to blood.  
This affection should be in us all, to be ready to suffer reproach or loss, to forsake all, 
Luk. 14.26.  yea our lives for Christ his sake.  
What though some Nero should sow us in the skins of wild beasts and cast us to dogs to be devoured; or tie us to stakes, and so burn us in the night for lights, 
Tacitus lib. 15. cap. 10.  as were used the Christians of primitive time, as even Tacitus relates, and that so frequently, that the name of 
a A stipite cui astringebantur.  Semaxij should in a proverbial scoff be put upon us, as it was upon them, or of 
b A Sarmentis quibus urebantur.  Sarmentitij, as if we were nothing else but stakes and faggots for the fire? For Polycarpe and other Martyrs being fastened to wooden crosses, were so either choked with smoke, their heads downward, and leisurely consumed by fire & faggot put under: 
Lips. de cruse lib. 3. cap. 10.11.  or else so tied, were thrown to be devoured of wild beasts. Yea, what though Nero himself, 
2. Tim. 4.17. Sueton. in Nempne.  whom Saint Paul calls a Lion, should inwrap himself in a wild beasts skin, and in that habit break out of his cave upon us, and invade us as he did them? yet should our sufferings be most acceptable to God. Which that they may be when they come, and now also in the mean time all our services, God grant, and give us grace to be prepared even for the fiery trial, and that whether living or dying, we may still intent his glory, whose is all honour, glory, and power, and whose be it both now and evermore. Amen.   
FINIS.