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 Deuils behold not at any time Gods essence which is meant by this glasse wee leaue it and come to the second meanes whereby knowledge is had and increased which is Medium per quod or demonstration such as being knowne brings the knowledge of some thing formerly vnknowne The Deuils knowledge receiues increase This for distinctions sake is had either from the effects and particular instances of experience or from the causes of things Now the knowledge of Deuils may receiue increase both these wayes 1 From experience And first from experience which here I take in a large sence as it may agree likewise to deuils Now experience being a particular obseruation of many the like effects or signes no question but deuils by reason of their long continuance being as old as the world and of their excellent naturall vnderstanding and sagacitie may both more cunningly and exquisitely take notice of such signes and effects as also from thence inferre some conclusion and consequent better then wee men who are destitute of these helpes yea better then themselues considered at diuers times and in diuers ages Thus of themselues not knowing our thoughts as is proued yet by some outward action signe motion or gesture they may diuine what a man thinkes and is a plotting because as saith S. Augustine they know by long experience that all men almost August de diuinat daemonum in whom formerly they haue obserued the like signes motions or gestures haue done and practised the same things Thus for things contingent by obseruation they haue found forth and foretold the periods and translations of Empires and Kingdomes the continuance of which is ordinarily determined at 500. Pucerus li. de ditanat generibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yeares or not much vnder or ouer as Pucerus doth instance Thus againe from the present state and carriage of things in the world by obseruing the manners and inclinations of men with what care and industrie or with what slothfulnesse and negligence they goe about their affaires by obseruing mens consultations and practises from these I say they can easily diuine concerning the euent of any businesse in hand and that better then the men themselues that haue the managing of any such affaires For of old they know that such proceedings and such affections in men of pride vaine-glory emulation wrath and head-long impatience will haue answerable and sutable euents and the same ends which formerly and in other men of like affections they haue had Now to make their prediction of any such thing more certaine when God permits they by temptations and continuall perswasions cease not to prouoke men to put in practise and execution some wicked thought or other Thus was he bent and forward enough to stirre vp the Sabaeans and Chaldaeans to spoile Iob of his substance And thus especially he intermeddles with matters of State so that he may presume to foretell such things as himselfe for the greatest part is the author of And yet that agilitie whereby almost in a moment he can be present in most places is a helpe to him herein for thus when he sees things a practising or already effected in one place he can speedily in another shew them to his prophets as things to come And thus he foretold to his prophets in Noua Francia the comming of the French long before they approached Now secondly 2. From the knowledge of the causes of things hauing by experience of effects attained to the knowledge of their causes they can now from this knowledge more certainly then before behold the necessary dependance of effects on their causes Thus they know the natures qualities and proper workes of the Starres euen vpon mans body with what celestiall qualities and vertue the aire which doth inclose vs is affected and possessed at the instant of our birth insomuch that if Astrologers can but ghesse from hence the future state and fate of mens both liues and deaths much more are deuils able to foretell the same And so likewise in other causes But to leaue this point The third and last way to attaine knowledge or the increase thereof is Medium sub quo vt lumen that is Illumination And thus Satans knowledge may be and is augmented This light of knowledge being either naturall or supernaturall we leaue the former and for the latter to wit supernaturall illumination we say That deuils know many new things from diuine reuelation 3. From diuine reuelation and that either more immediate from God or good Angels or else by meanes of the Scriptures the reuealed will and word of God And that Either more immediately by himselfe and good Angels First from God and good Angels which I the rather ioyne because some thinke that no reuelation is made to man or other creature no not to Gods Prophets but by the meanes of good Angels But howsoeuer we may say it is from God and that more immediately then the knowledge which is had from Scripture Therefore when it pleaseth Gods iustice to take vengeance on the wicked or by affliction to exercise his children as he did Iob then often he vseth Satan as his instrument and executioner Thus for diuers ends hee reuealed himselfe to false prophets 1 Sam. 28.17.19 manifesting vnto him what he will haue done where when and how And thus might he foreknow and foretell to Saul the time of his and his sonnes death and the translation of the kingdome to Dauid Now God doth by other wayes and to other ends reueale things to come and sometimes speake by the mouth of Satans instruments sometimes to proue his people and to know whether they loue the Lord their God with all their heart and with all their soule as it is Deut. 13.1.2.3 sometimes God will haue Satan strongly to delude wicked men with pretence of truth that they should beleeue lies and be damned which beleeue not the truth of God 2 Thess 2.12 but had rather heare it from the deuill Ezek. 14.9 Thus the Lord put a lying spirit in the mouth of all Ahabs prophets as it is 1 Kings 22.23 Causam praescientiae daemoniâ— alibi quam in eorum natura quaerere conuenit Sic olim Deus fallacij instruens impios doctores seclera populi sui vltus est non quod illi praecellerent dâ—no intelligentiae sed quatenus in hunc vsiâ—n apâ—ati erâ—t grassati sunt permissâ sibi licentiâ Caluin in Isaiam c. 41.23 Of the Sibyls And thus saith reuerend Caluin Wee are to inquire the cause of Satans praescience elsewhere then in their nature So of old God to punish the sinnes of his people furnished them with false teachers c. Sometimes to shew the immutablenesse of his mercies
The Height of ISRAELS HEATHENISH IDOLATRIE In sacrificing their children to the Deuill Diuided into three Sections WHERE IS SHEWED In the first The growth and degrees of this and generally of other Sinnes and Idolatries In the second That the Deuill was the god of the Heathen with the meanes by which he obtayned that honour With a large Application to our times against Popery shewing the Pride thereof and Malice both against soule and body Together with the Meanes Sleights and Policies by which it seduceth killeth and in the person of the Pope raiseth it selfe to its present height In the third The blinde zeale of Idolaters Deliuered generally in two Sermons preached at S. Maries in CAMBRIDGE The first whereof is much inlarged By ROBERT IENISON Bachelor of Diuinitie and late Fellow of S. Iohns Colledge in Cambridge LONDON Printed for Robert Mylbourne and are to be sold at his shop at the great South-doore of Paules 1621. TO THE RIGHT WORSHIPFVLL 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 Worshipfull Master Nicolas Tempest Sheriffe and the other late Sheriffes and to the whole common Councell of the Towne and County of Newcastle vpon 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 Worshipfull and worthy Sirs I Cannot but often consider and also solace my selfe in the consideration of Gods speciall prouidence in calling me to the exercise of my Ministery in this Town the natiue place of my birth and breeding Hee it was whom I euer found since my first approach to the Vniuersitie secretly to incline my will and affections to desire the Ministerie with a competency of gifts for it and in his time imploiment in it especially if he thought fit in or neere about the place of my natiuitie And he it is whom I haue now found to effect what himselfe first taught me to affect For hauing giuen me some triall of my gifts with experience of his assistance in an Honourable family and when by the decease of that Right Honourable and euerie way Noble a Henry Earle of Kent in Bedfordsh who dyed Ian. 1614. Earle I was to resolue what course to take Loe 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 reuerend b Mr. Morton Archdeacon of Durham Pastor as also of others well affected to the Gospell of Christ wholly ignorant of that libertie I then inioyed gaue me a call to come vnto it Vnto which call considering the Premises how could I be disobedient It was not for me now to thinke or hope for better preferment elsewhere the way thereunto lying more open in the South nor much to feare hauing such a call from God the experimenting of that often approued true saying of our Sauiour Marke 6.4 A Prophet is not without honour but in his owne Country and among his owne kinne and in his owne house As I suffered not these respects to sway me so I complain not in either kind but acknowledge my selfe to haue found from you both respect and recompence beyond my deseruings especially in regard of that liberall yearely stipend which lately your Worships appointed mee out of the common Treasury This is the cause why I haue prefixed your names to the greatest part of this ensuing Treatise which for the publike good and yours I thought good as my weekely paines would giue leaue to publish as an Argument if not so plausibly penned for the manner yet at the least more strange and vnusuall yet not vnprofitable for the matter As it is I present it to your Worships as the best testimonie which I can publikely giue of my thankfulnesse to you and of my duty and loue to the Towne for all the free fauours of it And indeed this as other your bounties is the more kindly taken by how much the lesse it was either deserued or desired by me Yet I dare not simply condemne all who especially in these dayes when vertue and learning is not duly respected and rewarded desire preferment and a place in the Church of God if so be they inabled with competent gifts desire it rather as it is Onus a place of burthen then Honos of honour rather Prodesse to profit others 3. Epist of Iohn verse 9. then Praeesse with Diotrophes to haue the Preeminence propounding as their end Gods glory and the edification of the people more then their owne maintenance for it is a true saying in this sence 1. Tim. 3.1 if any desire the office of a Bishop he desireth a good worke But because in such suites mens desires are commonly inordinate and their meanes indirect as briberie flatterie or the like my iudgement and also practise which I presume you account no fault in me hath hitherto beene otherwise namely not so much to seeke meanes of liuing from man as onely to desire imployment from God both which hitherto without my seeking I haue found Yet as I approue not of mens immodestie in this kind of putting themselues forward which argues either too high a conceit of themselues and of their owne sufficiencie or too meane a conceit of the waight and burthen of that high calling or otherwise too base a desire of Eminencie or wealth so doe I also as much hate Ingratitude where and when by the religious and vigilant care of such as are men of place wisedome meanes any godly able and modest minde shall without his seeking receiue incouragement competent meanes and maintenance in his ministeriall paines and imployment This your godly care Right Worshipfull I shall be alwaies ready both thankfully to acknowledge as it concernes my selfe and also to witnesse it to the world inuiting others with me to blesse God for it so farre as it bends it selfe to the aduancement any waies of the glory of God in the furtherance of the Gospel of Christ true religion and learning or otherwise proues helpefull to the reliefe of the poore fatherlesse or distressed And here I cannot but remember record how that as it hath pleased God to blesse your Towne with ample rich reuenues yearely so he hath also giuen you a second and greater gift which is Power and Grace in the yearely good imployment thereof Eccles 5.19 to eate the fruit of it and to take your portion inasmuch as the imployment of your temporall wealth in that manner brings in to your selues and to the Corporation generally a better and spirituall interest increase and haruest whiles thus so many Preachers are competently prouided for so many poore people weekely releeued such care had for the trayning vp of youth in Grammer learning wherein by your care and bounty your Schoole through the vigilant paines of the
of Deuils Hinc sumentes temporum quasdam sortes diuinitatem aemulantur dum furantur diuinationem that is They hence that is from the preachings of Gods true Prophets taking the obseruation of the lots and conditions of times emulate and imitate Gods diuinity while they steale from him their diuination and skill to foretell future euents CHAP. IIII. Of the diuers wayes and meanes whereby Satan imitated the true God in his predictions and miracles BY the forenamed meanes Satan became furnished with knowledge whereby hee was able to giue such answers to the Heathen as he did not but hee also foretold through his impudency such things as whereof he had no certainty for such is the presumption of wicked Fiends that they dare foretell what they certainely doe not know foreshewing diuers things as Thomas Aquinas saith onely quoad superbiam temerariam praesumptionem through pride rashnesse and presumption Now see how Satan mocks God in the manner and meanes of the manifestation of his knowledge and how to winne himselfe credit hee would seeme to haue all things answerable Satan imitated God in his predictions 1. By giuing forth Oracles Exod. 25 22. Numb 7.89 God diuers wayes reuealed himselfe and his will sometimes by voyce either his owne immediately or of his Prophets sometimes without voice as by lots and by the Vrim and Thummim So the Deuill And therefore first as God himselfe immediately gaue answers and Oracles from the propitiatory so Satan indeuoured to giue answers by Oracles also whereof there were many among the Heathen and also by Images which we reade haue sometime spoken or rather he himselfe in and by them For the winning of credit vnto which the Heathen in their dedication of Images vsed to annoint them with holy oyle as they called it supposing hereby to binde the power of God vnto them herein imitating the Patriarch Iacob who annointed the stone he rested on and Moses Pet. Martyr in loc com who annointed all the instruments almost about the Tabernacle Secondly as God had his Prophets so had the deuill his 2. By inspiring his Prophets whom he either really possessed or otherwise inspired who yet had the glorious name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets of God For as Gods Prophets gained authoritie to their sermons by deliuering all in the name of God saying euer and anon Thus saith the Lord and as from God and from peculiar reuelation as did Moses who was for many dayes alone with God in the Mount so in imitation hereof Minos Zoroastes Zamolxis Charondas Licurgus Pompilius and Solon to winne estimation to their lawes pretended to haue conferences and consultations with Iupiter Horomasis Vesta Saturne Apollo Minerua and the goddesse Aegeria Hermes also surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermes dial 1. thrice-great before he could instruct Esclepius Tatius and others in the principles of his profound philosophie beares them in hand that himselfe was first instructed and inspired by one Pymander whom he calleth the Word the Sonne of God Thirdly 3 By reuealing himselfe in visions and dreames God often inspired his Prophets with the knowledge of things to come by visions and dreames so did the Deuill his Therefore Apollo or the Deuill did cast his Priests into a sleepe in the den by the Oracle And whosoeuer came to consult with the Oracle of Mopsus vsed to sleepe in his Temple as Plutarch relates Plutarch de defectu oraculorum So wee read that Aesculapius had his Temple at Epidaurus a citie of Achaia to which a great multitude of sicke persons did resort and some in their sleepe had shewed vnto them that medicine by which they might be cured 4. By manifesting his will by Vâ—im and Tâ—â—râ—mâ—â— Fourthly God often manifested himselfe by the iudgement of Vrim and Thummim Answerable hereunto the Heathen had their Chrystallomantia and Hydromantia where water being put into a violl of glasse a childe was set to view it who had somewhat therein shewed him namely as Psellus saith deuils in some appearance were seene creeping in the bottome and heard to vtter some obscure and whispering sound yet nothing distinctly that so whatsoeuer the euent should be it might seeme to haue beene foretold by them So Pausanias tels vs of the Temple of Ceres in Achaia by which was a fountaine and as some relate â—â—â—lotâ— Vâ—â—â—â—ad Aligâ—ll de 〈◊〉 Dei lib. â— cap. 5. a glasse in it into which sicke folkes after sacrifice offered looked and by the resemblance of a face which appeared either of a dead or liuing mâ—â— saw what should become of themselues So we might instance in their diuination by Lots by their foresight of danger from Thunders strange cracks and the like which God often also makes forerunners of iudgements So also in their foreshewing of the conditions and future state course and fate of men by names giuen them and imposed at their birth Gâ—â—eoctus Mâ—â—tius de promisiua doctrina cap. 1. and in die lustrico as of Tantalus Aristoteles c. for so God gaue names to the Prophet Isaiahs children as signes of somewhat to follow Isa 7.3 and 8 3. so to Ioshua Iesus Matth. 1.21 But let that suffice which hath beene said And thus much for Predictions â— The Deuill Gods Apeâ—â—â— miracleâ— Now secondly more briefly for Miracles by which also Satan bewitched the mindes of the Heathen and for the doing of good or euill God we know did often great miracles for the manifestation of his truth and Godhead and for other ends as in Aegypt by Moses and since by the Prophets of old our Sauiour and his Apostles So also the deuill in his instruments would at the least seeme to doe the like by the Magicians in Egypt And therefore seeing our Sauiour Christ to doe such wonders in healing the sicke lame blind and men hereupon to beleeue in him and in God whom he preached he must likewise take vpon him to ease men of their torments and to free Cities from the pestilence as once he is said to do Rome whither he was brought being fetched from Epidaurus in his owne likenesse namely in the forme of a great Dragon or Serpent yet vnder the name of Aesculapius as Liuy Valerius and Lactantius relate who expounds it of the Prince of Deuils himselfe that old Serpent and great red Dragon as he cals him Ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So for the manner of working he being a spirit incorporeall can easily wind himselfe into mens bodies corrupt their health cause sicknesse blindnesse c by these meanes causing men to flye to him for helpe well being inuocated he remoues the malady which himselfe inflicted and ceaseth to hurt ceasing to hurt hee is thought to helpe and to doe good whereby men are confirmed in their seruice of him Thus he would seeme to imitate Gods greatest workes and miracles and his manner of working And in the manner of working them and therefore as God by his
to make him their god but euen when in their liues they obey him more then God bestowing their best affections on the basest obiects Ephe. 2.2 and walke in sinnes and trespasses according to the course of the world and after the prince that ruleth in the ayre euen the spirit that now worketh in the children of disobedience For in this sence he is called the god of the world 2 Cor. 4.4 Or more indirectly when we giue it first to Saints Moreouer men deifie the Deuill when they giue diuine honour to any creature This I say first euen in regard of the Saints themselues and their images for hereby the Deuill onely is indeed honoured who often abuseth their names and appeares in and at their images The Saints themselues neither doe nor dare take that honour which idolaters would giue them they dare neither take it on earth nor now in heauen though we should grant they see and take notice of our prayers and deuotions done vnto them Doe we thinke that the blessed Virgin now in the presence of Christ and of God dares arrogate such titles to her selfe as superstitious Papists giue vnto her who in their Rosaries and Letanies call her Queene of heauen Gate of Paradise Mother of mercy our saluation she that bruised the Serpents head which last propertie in the vulgar translation of their Bibles is attributed to the woman Gen. 3.15 who also in their Ladies Psalter called Saint Bonauentures Psalter which is nothing else but the 150. Psalmes of Dauid take away the name of God and in its roome put the name of Mary Yea in their other Psalter of our Lady which is digested into 15 demands she is called the first cause of our saluation and one who at the last day shall moderate the sentence of the Iudge Yea so farre haue they proceeded as to place her before Iesus Christ in these words Glory be to you ô Virgin and to Iesus Christ c. The like honour they giue to other Saints but doe they accept it no they are all chast Virgins chast Matrons and know that by accepting such honours they should consent to spirituall adulâ—ery which is idolatry Thus the Saints are abused by Papists who yet themselues are not excused from spirituall adultery though the Saints partake not with them in it as it is said Matth. 5.28 He that looketh on a woman to lust after her hath committed adultery already with her in his heart Duo fuerunt adulterium vnus admisit Aug. de ciuit Dei l. 1. c 19 though she be only a meere passiue obiect and not consenting of whom as also of the Saints and idolaters we may say as Saint Augustine said of Lucretia being rauished and forced by Tarquinius they indeed were two yet one committed the adultery And yet seeing idolatry as adultery is properly betweene two or moe we conclude that the idoll here thus pleased and honoured is the Deuill and none other Secondly 2. To the Pope if we giue like honour to the Pope as is due to God we thus both deifie the Deuill in him and him in himselfe who herein is an instrument of the Deuill or else hee durst neuer approue of such honour as is giuen him when texts of Scripture which are properly truly meant of Christ and the holy Ghost are applied to him as in the vacancy of the Popedome when to obtaine a new Pope Cerem Rom. lib. â— sect 15. they sing that tract out of the Prophet which they reade Erit dux ejus ex eo sz Israele princeps de medio ejus producetur Thus in English Ier. 30.21 And their nobles or noble ruler shall bee of themselues and their gouernour shall proceed from the midst of them Which words are meant of our Sauiour Christ So when they apply to the Pope that speech of our Sauiour Christ which is true only of the holy Ghost I will not leaue you comfortlesse Iohn 14.16.18 I will pray the Father and hee shall giue you another Comforter Consonant to which when he is chosen he is set on high vpon the Altar which is the seat of their god and there he is adored By these and the like honours done the Pope they shew what god they worship namely their god-pope or which they are not aware of the Deuill in the Pope they may say what they will but their intentions will not excuse them Thirdly the like in effect is done when we feare loue 3. To other men whom we honor more then God respect honour any thing or person more then we do God himselfe Question Must none be honoured but God only Quest and doe we make them gods whom wee any wayes honour Answer No all superiours must be honoured according to the fifth Commandement whether they be superiours with authority ouer vs as are Magistrates though euill as Samuel honoured Saul 1 Sam. 15.30 which popish Iesuites will not doe who otherwise are not behind any in giuing honour where they should not or without authority as are the aged learned noble c. whom we must honour by acknowledging and approuing their gifts and that order in which God hath placed them so by our loue and thankfulnesse yea all must be honoured of vs though our inferiours in other respects in whom any grace of God appeares and that according to that measure of grace and goodnesse we espie in them For honouring them so we in them honour God Secondly Vse Not to take Gods honour to ourselues Secondly it concernes vs vnlesse we will shew our selues â—â—ps and instruments of Satan by no meanes to appropriate Gods honour to our selues The very pride of the heart is a thing hatefull to God and the inordinate desire of honour is as Saint Paul said of the desire of money the root of all euill Aâ—gâ—â—t de 〈◊〉 Dei â—ib 1â— cap. â—3 as elsewhere Initium omnis peccati superbia The beginning of all sinne is Pride nay it is the height of all sinne whereby man peruersly affecting highnesse forsakes God who should be the beginning and end of all his desires and becomes a god to himselfe Thus we offend when we seeke honour to our selues from any thing we either receiue or doe in any thing we either receiue or dâ—e He that considers and ponders duely how naked both in soule and body he came into the world how miserable and disabled he is by sinne how destitute of all good without the grace of God in Iesus Christ will see he hath but little cause to be proud of any thing and that he oweth all honour and respect to God for whatsoeuer good thing hee either hath or doth which if he ascribe to himselfe hee sets himselfe in Gods stead and exalts himselfe against God Thus doe they who haue their hearts lifted vp and are proud of their riches which they ascribe to their owne meanes as in Hezechiaâ— 2. King 20.13
came afterward went about and also practised vpon like ground For they being inraged against our Sauiour Christ sought by all meanes to kill him yet some pretence to satisfie the people they must haue which yet was a true ground in them It was this they seeing what miracles he did and that hereupon many beleeued in him the high Priests and Pharisies gathered a Councell and said Iohn 11.47.48 If wee let him thus alone all men will beleeue on him and the Romanes shall come and take away both our place and nation They therefore thought if Iesus liued their kingdome could not stand and hereupon they sought meanes to kill him This lesson is taken out by Antichrist and his members who in like manner goe about to vphold and establish their kingdome by shedding the innocent bloud of Protestants of the members of Christ Nolite tangere Christos meoâ— Psal 105.15 especially of Kings and Princes of whom God hath said Touch not mine annointed and doe my Prophets no harme Their ground is they know that their kingdome of Antichrist and the Kingdome of Christ cannot stand together If then the life of any Christian King though in profession not a Protestant but onely a remisse Catholike as Henry 3. of France or a supposed Protestant in heart as Henry 4. whom both within few yeares they therefore haue murthered or yet if the life of any zealous Protestant shall be iudged to be any hinderance to the spirituall good or to the proceedings of the Romane Church there is then cause sufficient with them to rid him out of the way and it is warrant enough to any bloudy practiser whosoeuer for so he helpes to seate and settle the Pope in his throne Secondly to backe this and to giue encouragement to vnnaturall and bloudy attempters behold another cousenage and delusion They make this practise a thing highly meritorious so that now the trampling downe and treading vpon the backes of Emperors and Kings is not onely made a step and footstoole whereby the Popes of Rome mount and ascend vpon the back of that Scarlet-coloured Beast the seat and sea of Rome but also vsed as a ladder whereby base and desperate spirits who dare but attempt such villanies are thought to ascend to heauen it selfe For now to murther Kings is the next way to be canonized for Saints in heauen and to receiue the glorious Crowne of Martyrdome And thus among others is Garnet one of our Powder-traytors both made a saint and prayed to Lactant. Jnstit lib. 1. cap. 18. Lactantius an ancient Father tels vs of some who by cruelty and slaughter thought they not onely merited a place in heauen Si fas caedendo coelestiascandere cuiquam est Mi soli coeli maxima porta patet but euen to be gods in heauen Hereupon he alledgeth out of Ennius the speech of Scipio Africanus famous for his great slaughters of men who thought said and assured himselfe that if men were admitted to heauen for their slaughters the greatest gate of heauen should be set open for him No maruell then if blinded Papists vpon hope of so great reward as heauen it selfe striue to put such practises in execution seeing they haue no better meanes of their owne to come thither Thirdly men thus once heartned and hardened see vnder what colours and pretences they vse to put in practise their intended villanies Iudas betrayed his master with a kisse and so did Ioab Abner Herod intending and seeking to destroy Christ yet that he might the better know where he was and so kill him he pretended to worship him So these men often by like shewes of loue and friendship gaine the aduantage of practising their plots Sleidan câ—nteâ—t Thus Alphonsus Diazius a Spaniard but a wicked dissembling Papist after shew made of his distaste of Romish superstition by a friendly and brotherly letter sent to his naturall brother Iohannes Diazius a zealous Protestant he got the opportunitie to haue his brother most barbarously murthered early in the morning in his chamber hauing on him onely his shirt and nightcap by the villaine who carried the letter Thus was that bloudy Massacre in France of 30000. Protestants practised vnder pretence of friendship Anno 1572. being shadowed by the mariage of the Kings sister to a Christian Prince Henry 4. one who was conceiued in heart to fauour the Protestants Nay holy places holy actions holy things are by them prophaned and must be made accessory to their villanies Thus Pope Gregory 7. hired one to haue brained the Emperour Henry 4. with a stone in the Church but the mischiefe was preuented by the breaking of the beame and falling both of the stone and of the murtherer And Clemens 5. poysoned Henry 7. Count of Lucelburge then Emperour in and by a consecrated Host And vnder pretence of a promise solemnly made by the Emperour Sigismund was Iohn Hus put to death who vpon that faithfull or rather faithlesse promise made was imboldned to goe to their Councell vnder the safe conduct of the Emperour but contrary thereunto he neuer returned And this is according to their new doctrine that promises made to Hereticks as they call vs are not to be kept So that our complaint may iustly be as Dauids once was Psalm 12.1 Tides exulatâ— regnat fraâ—s The faithfull faile from among the children of men with flattering lips and with a double heart doe they speake Such conquests though they seeme aduantageous to Papists yet the manner thereof besides the hainousnesse of the crime it selfe brands them with a perpetuall note of periury and reproach 〈◊〉 superâ se iuvat si superâ—â—sse pudeâ— Alâ—â—â— Emblem 123. Fourtly see one fetch more whereby Hereticks may be finely fetcht ouer the coales and brought to the stake For when they can find no true and iust cause against vs which yet they seeke as did the chiefe Priests and Scribes against our Sauiour Luk. 20 1â— 20 21 22 23 who watching him an euill turne craftily sent forth spies which should faine themselues iust men that they might take hold of his words that so they might deliuer him vnto the power and authoritie of the Gouernour they then betake themselues to another course much like to that which wicked Iesabel tooke with Naboth who would not part with his Vineyard and inheritance to Ahab she writes letters in Ahabs name and seales them with his seale which she sent to the Elders and Nobles that were in the Citie dwelling with Naboth commanding them to proclaime a fast to set Naboth on high among the people and to set two wicked men â— King â—â— false and suborned witnesses to charge him with blaspheming both God and the King and so to carry him out and stone him that he may die Which was accordingly done Or the tricke is the same that to like purpose was put vpon the Prophet Daniel Dan. â— 4 c. who being preferred aboue all
I would conclude my instancing The paines and diligence of the wicked with the proposing of the great paines and diligence of the wicked generally and more specially of Heretiques The wicked are said to weary themselues to doe wickedly to bee wearyed in the multitude of their counsels Ier. 9.5 Isa 47. â—â— Harlots spend much time daily in tricking themselues to please the world Which when Nonnus Bishop of Edessa obserued in Pelagia hee made this vse of it for himselfe and for vs to bewayle his owne sluggishnesse and to resolue to vse greater care in the adorning of his soule that hee might please God Idolatrous Iudah is said And of Idolaters Isa 57 9.â—â— to send her messengers farre off and to weary her selfe in the greatnesse of her way or in her many iourneyes And now wee want not some on like stampe who can vndertake tedious Pilgrimages to visit the shrines of supposed Saints yea compasse sea and land to make Proselytes for euen now in the remotest parts of the world are diuers Colledges of Iesuites by name in the Philippine Ilands which take their name from Philip 2. of Spaine there are seauen besides other religious persons Neyther are they lesse busie though lesse authorized nearer home Iob saith The murtherer riseth earely and killeth the poore and needy and in the night hee is a theefe And euen so the Poet Vt iugulent homines surgunt de nocte latrones Theeues rise at midnight to murther men And may not I inferre with the same Poet Vt teipsum serues non expergisceris To saue thy life wilt not thou whosoeuer awake from sleepe Yea adde with Saint Paul Teipsum eos qui te audierint That thou maist both saue thy selfe and them that heare thee Themistocles who tooke his liberty in his youth at length growing emulous of Miltiades his victories his more serious thoughts would not suffer him to sleepe The cause asked his answere was Miltiadae se trophaeis è somno excitari that Miltiades his Trophees and honours kept him waking It is no time now with Salomons sluggard to sleepe securely and say Yet a little slumber but rather to doe as his good Huswife doth which riseth while it is night and giueth meate to her houshold and a portion vnto her maidens While the Seeds-man snorts the enemy sowes his Tares and many fall to Popery and prophanenes To such I say not as the Poet Nate Deâ but â—â—rgâ—â—â—uciâ— 4. Nate Deo potes hoc sub casu ducere somnos Canst thou sleepe securely when others through thy negligence fall dangerously CHAP. IIII. WHither all these Instances tend you haue now seen not to leade vs like sheepe without reason after them ouer such dangerous rockes and downe-fals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plato If a man will follow others let him doe it with reason and with good consideration And saith Saint Paul Rom. 12 â— our seruice must be reasonable and say I so must our imitation also be The zeale of Idolaters should proâ—â—â—â— Christians Let shame teach vs to follow their zeale let sanctified Reason in the generall onely but let Religion guide and direct ours for the particulars Shame then bee it to Christians to seeke excuses when they sought none to account ought hard for vs when nothing was too hard for them God layes not on vs such heauy burthens but more easie and profitable seruice calling vs to Feasting Come eate of my meate Prouerb 9. â— Iâ—a 55.1 and drinke of my wine and that freely Buy wine and milke without siluer To Refreshing Come vnto mee and I will ease you Matth. 11 2â— Yea hee comes to vs not sending vs beyond the seas to seeke his Word and knockes at our doores by his Word and Spirit crying Open and I will enter Reuel 3.20 Isa 55.3 6 â— Ioh 3.16 Zech. 13.1 Hearken and your soule shall liue Onely beleeue and thou shalt be saued And opening a fountaine to vs for sinne and vncleannesse hee saith Onely wash and be cleane Step into Bethesda with the first and be healed Wash in the Poole Siloam and see What can God require lesse at our hands Shall wee now and this may bee feared with Naaman a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian orat 2. refuse to bee cleansed because our healing may bee had so easily Or shall wee with that accursed Arrian not very long since executed at Norwich reiect and defie Christ Iesus because hee is so easie to be entreated b Greenhams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Prou. 18.14 Shall wee with Papists refuse to be iustified the end will so proue it because Christ will doe it freely by faith onely without our fastings whippings pilgrimages and satisfactions Shall the institution of the Lords Supper bee contemned because it wants the pompe and pride of the Masse In a word shall the simplicitie of the Gospel be any prejudice to the profession or professors of the Gospel But what if God should require of vs as hard seruice as euer Idolaters by selfe-will-deuotion performed as to plucke out our right eyes cut off our right hands when they offend vs Luk 14.26 yea for Christ his sake to forsake father mother sonne and selfe Yet must wee yea wee may doe it if wee haue any of these three graces as each Christian should haue all Christians should stirre vp 1. their Faith Marke 9.23 1. Thess 1.3 1 Ioh. 5.3 4. 1 Pet. 5.9 Heb. 11.17.18 and 33.34 c. Faith Hope or Charity What can be hard to any of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are possible to him that beleeueth If ought bee hard then hath Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her worke of Faith whereby it ouercommeth the world and makes the Deuill himselfe flee by resisting See her Trophees Heb. 11. where Abraham by faith offered vp Isaac of whom it was said In Isaac shall thy seed be called Therefore saith a Caluin in Gen. 22. one In eius persona perire videbatur tota mundi salus In his person the saluation of the world seemed to perish A sore tryall which yet his Faith ouercame and so should ours the like 2. Their Hope 1 Thess 1.3 Heb. 11.26 So hath Hope her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her Patience and patience can beare and forbeare any thing Hopes eye fastned on the recompence of reward made Moses doe and suffer what else without hope would haue broken his heart Therefore I say with the Poet Verinus Quem potes aeterno pro munere ferre laborem Mercedi an tantae par labor esse potest What b Nullus labor durus nullum tempus videri longum debet quo gloria aeternitatis acquinrtur Hierom. in ep 3. Their Loue. 1 Thess 1 3. paynes of thine can be answerable to thy hopes and promised reward And lastly Loue hath her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour of Loue and Labor improbus omnia vincit The
apes with God in all things required this seruice also after the example of the old Testament and that with obseruation of many like circumstances which the rather they vsed as to deceiue the Heathen so in likelihood in time to come the more easily to draw on the Iewes to heathenish superstition when they should see the same or like seruices to their owne as indeed the euent proued Now God required the firstlings of their fruits and cattell 1. Of fruits and beasts that they should acknowledge themselues beholding to him for them on the contrary these gods require the acknowledgement of such things to be made to themselues and to their Images And as God so did the auncient heathenish gods inioyne the sacrifice of bruite beasts where wee know that among the Iewes Lambs especially and more ordinarily were vsed in sacrifice as in the daily sacrifice morning and euening and in their most celebrated â—â—â—st and sacrament of the Passeouer Exod. 12.3 c. vsed to signifie and typifie Iesus Christ who is called the Lambe slaine from the beginning of the world In which sacrifices then and now in Christ 1. Iohn 2.2 they and we finde reconciliation with God through his blood So did the Gentiles also in case of reconciliation with their gods sacrifice Lambs thence comes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lambe which is all one in signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consiliare to reconcile and from thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pugno decerto c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to hate irreconciliably and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particularly men But God moreouer commanded Abraham to sacrifice his sonne in which as in all others Christ in his humane nature was signified wherein he should be sacrificed and dye for the sinnes of the world Hereupon the Deuill must needs put this also into the heads of the Heathen namely to sacrifice men and so to lay the sinnes of a whole City or Country vpon the backe of some one poore wretch to make an attonement for the rest To giue but one instance The Leucades as Strabo reports yearely made choise of some notorious malefactor and sacrificed him for the whole If we cast our eies on diuers circumstances about the sacrifices of the Iewes we shall finde the like among the Heathen Aâ—â—â—â—â—â—ing First the Priests were commanded to wash themselues with Water before they executed the Priests office in the Temple 〈◊〉 Satur◠〈…〉 So the Heathen being to sacrifice Dijs superis to the higher and superior gods they did corpus abluere aquâ wash their whole body with water but if Dijs inferis 〈◊〉 13. Oâ— Saâ—t â—in lib. 3◠〈◊〉 7 lib. â—1 〈◊〉 18. Nec 〈◊〉 propitâ—â—â—â—am dii mola 〈◊〉 a supplicantiâ—â—â— imo verà pâ—aâ—atioâ—e Lucret. lib. 1 â—â—am fundere Bacchum Coepeâ—â—t obliquoque molas inducere â—â—â—ro 〈◊〉 roâ—â— Eâ—log 8 â—arge molam to the lower gods then did they onely aspergere besprinkle themselues Secondly we know the meat-offerings must be seasoned with Salt and that vpon all oblations salt should bee offered Now that this was an accustomed thing in the sacrifices offered to false gods Pliny witnesseth saying Sacra nulla perficiuntur sine mola salsa that is no offerings nor sacrifices were made without a cake made of meale salt Hence came the Latine word Immolatio which signifieth a sacrificing from the putting or placing of this salt cake vpon the beasts head for the custome of the Romans was that when the beast was brought to the Altar after theâ—r praiers and other ceremonies were finished the priest either laid this cake on the beasts head with frankincense or breaking and crumming it sprinkled it on the offering Thirdly 3. Of Fire againe wee know that God sent Fire from heauen which consumed the sacrifices of Moses Elias and Salomon this though the deuill cannot doe yet would he seeme to doe and therefore to content my selfe with one onely example when Seleucus was sacrificing at Pella the wood on the Altar turned it selfe as it seemed to Iupiters image and so tooke fire And as God commanded that the fire which hee sent downe to consume the first burnt offering that Moses made on the Altar Leuit. 9.24 should burne continually on the Altar and neuer bee put out Leuit. 6.12.13 See Laps de Vestae vestalibuâ— so wee know that both the Romanes had their Temple and vestall virgins for the continuall keeping in of their fire which at the first was and should after if by any occasion it went out be kindled at the Sun-beames onely as also the Persians Medes Chaldaeans Assyrians Graecians had their peculiar Temples for it and indeed made a god of it sacrificed to it kept solemne feasts in honour of it onely because they had such a conceit that the fire from heauen which God sent to consume the sacrifices of the Iewes should be God himselfe appearing in likenesse of fire which their custome no doubt was deriued from the Iewes as appeareth by the Latine and Greeke names of fire Vesta and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in neither tongue signifying any thing but being indeed Hebrew words compounded of Esh and Iah which signifie fire of God So the Persians called their fire Orimasda corruptly from the Iewish language and so the Aegyptians their Seraphim These were the apish toyes of Satan among the Heathen concerning sacrifices not that he was so much delighted with them as with that which he gained by them What was that honour to himselfe hurt to vs. Augâ—â—t Câ—â—â—â— Dei 〈◊〉 cap. 1â— Nec 〈◊〉 aliud â—â—laces 〈…〉 Non enim reuerà saith Saint Augustine cadauerinis nidoribus sed diuinis honoribus gaudent they delight not so much in the sauour of the dead sacrifices as in the fauour and diuine honours giuen them by the sacrificers They require sacrifice because they know it is due to the true God onely and also because it is hurtfull for man to giue it for as saith the same Father Their delight is in hauing the affection of the â—â—â—â—ificers through their deceit subiected to them that so our 〈…〉 bâ— no acceptable sacrifice to God nor ought we can 〈…〉 we 〈◊〉 to any 〈◊〉 to the true God onely Now to proceed we may yeâ— note that in nothing more hath 〈◊〉 Deuill imitated God then in such things as cannot proceed but from infinite Power and Wisedome which are peculiar properties to the onely true God and these are especially the certaine foreshewing of things to come and the working of Miracles or the doing of good and euill by the counterfetting of which two the heathenish gods or deuils so farre preuailed that God is in a manner forced to vindicate his owne honour whereof they robbed him biddâ—ng them produce their cause and bring forth their strong â—eaâ—onâ— what were they Shew saith
the Lord the things that are to come hereafter that we may know that ye are gods yea 〈◊〉 good or doe euill that we may be dismayed and behold it 〈◊〉 Where wee see that howsoeuer these heathenish gods could not maintaine their owne cause and godhead with God but that they should be conuinced confuted and confounded by their owne weapons 〈◊〉 Gâ—â—â— yet we cannot deny but by these two they bewitched the Heathen and withdrew their seruice faith and deuotions from God to themselues Let vs see the truth hereof in each seuerally and in both ioyntly First for Predictions God for the better accomplishment of his promise made to Adam in Paradise for the instructing of his people and the shewing of his prouidence did reueale many things to come to our forefathers and that by diuers wayes and meanes herein hath Satan imitated God and robbed him of his honour namely by foretelling strange euents by promises and by threatnings wherein besides Gods iust permission he had many helps whereby he is furnished with knowledge sufficient to deâ—â—ide our ignorance and to draw on simple men who naturally are curiously inquisitiue after nouelties and future euents and as credulous to beleeue whatsoeuer shall bee told them CHAP. III. A digression neither vnnecessary nor impertinent concerning the knowledge of Deuils and the meanes thereof whereby they become furnished with matter of prediction SAtan hath euer beene as now he also is the great Witch of the world be the instruments what they will he was the first mouer The parts or kindes of witchcraft are two for it is either Diuining consisting in matter of prediction and coniecture or Working consisting in matter of practise By both these Satan bewitched the heathen and Gods people so farre as they hearkened vnto him In which regard God iealous of his owne honour and zealous of his peoples good challenged the gods of the heathen indeed deuils concerning both these in the place formerly alleadged Isa 41.23 We are to speake of them both but first of Prediction By the warrant of the fore-named place God onely pâ—â—pâ—â—lâ— can 〈◊〉 shew things 〈…〉 wee may set downe this conclusion It is the propertie of God only to shew the things that are to come hereafter that is to foreshew first things in themselues considered without respect to their causes and signes necessarily accompanying them and therefore things considered as to come and not as present in their causes or signes Secondly euents in themselues contingent depending on indeterminate causes and on the libertie of mans will And thirdly to tell afore-hand of these things certainly perspicuously infallibly and also particularly with circumstance of time place manner Thus in effect saith God to the gods of the heathen All this I can doe and haue done by my Prophets doe you the like and I will yeeld I will be no more God but acknowledge your deitie as the blinde heathen and my people whom you haue bewitched haue already done Let vs then consider of Diabolicall Prediction and Diuination what how farre forth and in what manner Satan can foretell any thing And whereas all prediction and fore-shewing of any thing doth necessarily include and presuppose Prescience or fore-knowledge at the least in the first Author of prediction for else wee know that Satans prophets often spoke they knew not what themselues my purpose is to speake somewhat of the knowledge of deuils in this chapter and after of the wayes and meanes whereby they vsed to manifest to men this their knowledge Now for our better conceiuing what knowledge they haue let vs first briefly see what knowledge they had before their fall secondly what after and that either retained and old as I may call it or else new and attained vnto by other meanes 1. What knowledge the Deuill had before his fall For the first The very names giuen vnto them as well by prophane Writers as diuine doth sufficiently euince their great and wonderfull knowledge The heathen though ignorant of the creation and fall of Angels yet seeme to acknowledge very great naturall knowledge to be in them when they call them by the generall name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common as well to good as bad spirits The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sciens or one endued with knowledge insomuch that Aristotle in regard of his great knowledge is called by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so is Plato called by Plutarch and Homer of Dionysius is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Plato calleth God himselfe magnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of his omnisciencie Which yet we must take with this difference God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sciens knowes what he knowes ipsâ essentiâ by his essence others in comparison as Angels who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scientes suâ naturâ endued with knowledge naturally and men who are habitu scientes and attaine to the habit of knowledge This name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or daemon is by Christians giuen only to wicked fiends in regard both of their knowledge in which they were created as also of that which in part they still retaine The Scripture cals the Angels indifferently at their creation in regard of their knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 starres of light â—ob 38.7 or morning starres and thus is Satan called Lucifer or morning starre Isa 14.12 where the King of Babylons fall and ruine is resembled by Satans fall from heauen 〈◊〉 10.18 And thus said our Sauiour I saw Satan like lightning fall downe from heauen But in particular The knowledge which was common to all the Angels before their fall was either naturall or supernaturall Naturall which was giuen them of God at their creation whereby as S. Augustine saith they saw and knew God the Father Sonne and holy Ghost and also the creatures and that either in the Word or Sonne of God by whom all things were made and in whom are the Ideaes and Images of all things this knowledge of S. Augustine is called scientia matutina diurna morning and day-knowledge Or secondly in the proper natures of the things themselues and this is called vespertina euening-knowledge as being more obscure then the former Or thirdly as Aquinas saith per species in suis mentibus innatas by the images and impressions of things connate inbred and naturally in their mindes Supernaturall knowledge is that whereby they knew diuers supernaturall things only by a supernaturall gift of knowledge which is double The first simply to know any supernaturall thing as that God is iust good of infinite power c. but without all loue or trust in God The second which is ioyned with loue of God with feare and affiance in him which some distinguishing call diuine knowledge and the former only supernaturall This knowledge howsoeuer it was most excellent in them before the fall yet euen then was it