And on the contrary Paul speaking of the new man framing and forming him in vs. Gal. 4. 19. vses such a word as signifies an essential and substantiall forme And Heb. 13. heauen is sayd to bee a city hauing foundation No earthly thing hath any foundation but are reeling and tottering whence that phrase of the vncertainty of riches 1. 1. Tim. 6. 18. Timoth. 6. 18. Either they forsake vs liuing or we them dying 4. Meditate of the excellent reward of the life to come Wee must goe vp with Moses into Mount Nebo and see the heauenly Canaan and with Iohn into Gods mountaine and see the heauenly Ierusalem and put downe the diuels mountaine with Gods mountaine and his sight with that sight with that sight which is there when wee shall see what better things wee haue in heauen wee shall scorne the diuels offers and thinke our selues disparaged being Gods sonnes and heires of heauen to be offred such trash And therefore the diuell did not heere as in the other temptations say If thou be the sonne of God because that heere it would haue made against him as being a temptation not standing with the dignity of Gods sonnes If wee could but know our owne worth in being Gods sons and the rich inheritance this sonneship entitles vs vnto wee would scorne this world as much as an honest man hauing a sweet and well-fauoured wife of his owne would doe some filthy druggle and blouzie Postquam in montium verticem ascenderimus parua nobis vrbs moenia etiam videntur c. Sic parua videbuntur otiam diuitia gloria c. cum coelestia respicias Chrys ad pop Antioch Hom. 15. 1. Tim. 6. harlot As on the top of high mountaines the greatest houses and men seeme but small so from the toppe of Gods mountaine all these earthly things which heere wee so admire will seeme but meane and small It is because wicked men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Peter speakes blinde and cannot see things that are a farre off such as are heauenly that they fall so in loue with the earthly This remedy Paul prescribes 1. Tim. 6. But thou ô man of God flie these things viz. couetousnesse But how Lay hold on eternall life When our desires and thoughts are in pursuit after these earthly things then should we direct them by presenting this other and better obiect of heauenly glory This last meditation serues also to answer that obiection that God rewards not his seruants fulfils not his promises of this life made to them For though he neuer should as hee often doth remember them with temporall blessings yet they are all abundantly fulfilled in the enioyment of that heauenly glory Iob. 22. 24. and Psalm 91. 16. Iob. 22. 24. Psal 91. 16. With long life will I satisfie him and shew him my saluation And therefore as Hebr. 11. God neede not Heb. 11. bee ashamed to bee called our God as falsifying his trueth because hee hath prepared a city for vs which is an vniuersall collection of all blessings All these meditations layd together and well digested wee shall bee able to answer Sathan in this temptation as the King of Sodome was answered by Abraham Gen. 14. 23. God forbid that wee should take so much as a shooe latchet of Sathan least it should Gen. 14. 23. be said Sathan hath made vs rich Now come wee to the Diuels second proofe from his ability in regard that all these things are his by Gods donation and deliuery so that hee may dispense them where and how he will Where wee haue to consider 1. The Diuels lie with the colour of it 2. His slander 3. His craking First the Diuels lie that God had giuen him all the world and the honours thereof to dispose as he 1. The Diuels lie would This is a very lie For Ps 24. 1. The earth is the Lords and the fulnesse thereof Psalm 75. 6. 7. Psal 24. 1. Psal 75. 6. 7. To come to preferment is neither from the East nor from the West nor from the North But God is iudge hee maketh low and hee maketh high And there was one now in presence who had sayd long agoe By mee Kings doe raigne Prou. 8. And afterward All Prou. 8. 15. power in heauen and earth is giuen to mee Matth. 28. Matth. 28. And who now truely and iustly might haue sayd concerning the deliuery of this power as Zidkiah vniustly sayd vnto Micaiah concerning the Spirit 1. King 22. When went the Spirit of the Lord from me 1. King 22. to thee So when was this power taken from mee and giuen to thee Indeede the Diuell is Gods iaylour and hath the keyes of hell deliuered vnto him hee hath fetters and irons rackes and tortures deliuered vnto him beeing an hang-man and executioner but hee hath not that deliuered vnto him which heere hee speakes off For if it were as hee sayes would hee preferre at any time his enemies to Kingdomes would hee arme them with swords against himselfe Surely Sathan will not bee diuided against himselfe Matth. 12. would hee preferre Dauid Hezekiah and Iosiah to the throne to beate Matth 12. Reuel 2. downe the throne of Sathan Reuelat. 2 would hee preferre such figgetrees to the Kingdome No surely None but Ahabs Neroes and Domitians and such vile brambles that would scratch and tear in peeces Gods Saints Either then the Diuell is a grosse lyer or a most simple foole But the Diuell is no such simple foole as to put a knife into his aduersaries hand to cut his owne throat with And therefore he is a notorious lier If it were as the Diuell would there should bee not onely no good Kings but no Kings at all but Tyrants onely For the Diuell is an enemy to kings because their authority is an enemie to him Iude 18. The cause why the Diuell so ruled then is noted Iudg. 18. to bee this In those daies there was no King in Israel Take wee heede now this being such a lie we beleeue it not The practises of many witnesse against them that they acknowledge the Diuels Lordship for in sicknesse they seeke to charmes and witches for health in pouerty for wealth in obscurity for honour by shifts and wicked meanes If we beleeued that God were Lord good meanes would suffice vs we would seeke all these outward blessings in the wayes of godlinesse and neuer seeke to get them by offending God or otherwise then by seeking him and his fauour who is the bestower of them Thus we see the Diuels lie The colour of the diuels lie Let vs see the colour of it For there is some truth in this which the Diuell speakes and that is this Doct. The Diuels chaine is sometime slackened and God lets him alone in his violent vsurpation and God sometimes lets the Diuell alone in his violent disposing of earthly things disposing of these earthly things and
because they went on impenitently Rom. 1. in their sinnes with greedinesse This is an heauy and a fearefull iudgement to be giuen vp to the hardnesse of our owne heart Dauid had his choyce of three plagues whether hee would take 2. Sam. 24. but all those three ioyntly are three times easier then this one famine sword and pestilence are mercies to this iudgement Better to bee deliuered vp to the sword famine and pestilence then to an hard heart nay better be deliuered vp to Sathan himselfe then to hardnesse of heart we finde a man deliuered 1. Cor. 5. 5. 1. Cor 2. vp to Sathan and yet he repented and was saued we finde none deliuered or saued that hath beene deliuered vp to the hardnesse of heart Deliuering vp to Sathan is for the destruction of the flesh that the spirit 1 Cor. 5. 5. may be saued but deliuering vp to the hardnesse of heart is for the destruction both of flesh and spirit both of soule and body It is a desperate euill to be deliuered vp to ones owne heart Adulterers by Gods Law should be stoned to death though now mans Law be more fauorable yet God secretly executes his Law vpon impenitent adulterers for he stones them with the heauiest and hardest stone that is euen with a stony heart to which he deliuers all such impure beasts 2. Desperation They that thinke Repentance 2. Desperation is a bitter cup to the which they will not lay their lips shall drinke a cup of Satans owne tempering and shall sucke vp the very lees of it If thou refuse heauenly repentance though shalt with Iudas be forced to a desperate hellish repentance Though sinne may lie a sleepe a while before the doore as with Caine like a drowsie sluggish cur yet at the length it will awaken and barke so hideously and grinne so fearefully in thy face that though thou bee not driuen with Saul to murder thy selfe or with Iudas and Achitophel to hang thy selfe yet shall thy conscience bee no lesse dismayd with desperate feares then theirs were 3. Eternall condemnation The impenitent 3. Eternall damnation Is 4. 4. person shall fall into that bottomelesse pit of fire and brimstone Repentance is called the spirit of burning It is a burning fire that consumes our sinnes if this fire burne not our sinnes Hell fire will burne our soules If our Gospell be hid it is hid to them 2. Cor. 4. 3. that perish saith the Apostle Heereupon our Sauiour threatens those Iewes that they should die in their Ioh. 8. 24. sinnes If they should die in them they should rise in them and if they should rise in them then shold their sinnes rise vp against them and fall heauy vpon them to presse them downe into the lowermost hell This is the sinne which of all others encreases a mans damnation Therefore impenitent sinners are sayd to heape vp wrath against the day of wrath Rom. 2. 5. euen the whole heape of all their sinnes and the whole heap of Gods wrath shall be laid vpon them So our Sauiour pronounces an heauy sentence vpon those impenitent cities where he had preached That it should bee easier for Sodom and Gommorrha Matth 11 21. 22. 23. 24. in the day of iudgement then for them Surely they that haue the least paine in hell shall haue but litle cause to bragge of their ease Euen the least sinnes shall haue smart enough what then shall the crying sinnes of the Sodomites haue Sodomy was a monstrous sinne such a sinne that as Chrysostome saies Cogitato quam graue illud sit peccatum et quod ipsam Gehennam etiam ante tempus apparere coegerit Chrys ad Rom. 1. hom 4. it made hell to appeare before the time such a sin as made an hell on earth Such a sinne then as had an hell on earth must needes haue an hell with a witnesse in hell Needes must their damnation be fearefull and easelesse that began so earely And yet the accursed Sodomites shall haue an easier hel then such impenitent persons as reiect Gods mercy in the Gospell Sodom and Gomorrhaes hell shall be an heauen to Bethsaida and Chorazins hell An impenitent person shall thinke himselfe to haue beene an happy man if he had beene one of those accursed Sodomites that once perished with fire and brimstone from heauen and now lie yelling and howling in the lake that burnes with fire and brimstone in hell Oh how heauie shall his condition be how vnconceiueable his woe and torment that shall enuy and grinde and gnash his teeth at a cursed and damned Sodomite for his happinesse Oh consider this all yee that forget God lest he teare you in Psal 50. 22. peeces and there be none that can deliuer you Repent and the Kingdome of God is at hand to receiue thee Repent not and the Kingdome of hell is at hand to double-damne and deuoure thee Gratias tibi Domine Iesu MICHAEL and the DRAGON OR CHRIST tempted AND Sathan foyled Penned by the late faithfull Minister of God DANIELL DYKE Bachelour in Diuinitie Published since his death by his Brother I. D. Minister of Gods word HEB. 2. 18. For in that he suffered and was tempted he is able to succour them that are tempted LONDON Printed by Edward Griffin for Ralph Mab and are to be sold in Paules Church-yard at the signe of the Greyhound 1616. THE HISTORIE of Christs temptation recorded by three of the foure EVANGELISTS Matth. 4. 1. THen was Iesus led aside of the spirit into the wildernesse to be tempted of the deuill 2. And when he had fasted fortie dayes and fortie nights he was afterwards hungry 3. Then came to him the Tempter and said If thou be the Sonne of God command that these stones be made bread 4. But he answering said It is written Man shall not liue by bread onely but by euery word that proceeds out of the mouth of God 5. Then the deuill tooke him vp into the holy Citie and set him on a pinacle of the Temple 6. And said vnto him If thou be the Sonne of God cast thy selfe downe for it is written that he will giue his Angells charge ouer thee and with their hands they shall lift thee vp lest at any time thou shouldest dash thy foot against a stone 7. Iesus said vnto him It is written againe Thou shalt not tempt the Lord thy God 8. Againe the deuill tooke him vp into an exceeding high mountaine and shewed him all the kingdomes of the world and the glory of them 9. And said vnto him All these will I giue thee if thou wilt fall downe and worship me 10. Then said Iesus vnto him Auoide Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue 11. Then the deuill left him and behold the Angells came and ministred vnto him Mark 1. 12. AND immediately the spirit driues him into the wildernesse 13. And hee was
there in the wildernesse fortie dayes and was tempted of Sathan he was also with the wilde beasts and the Angells ministred vnto him Luk. 4. 1. AND Iesus full of the Holy Ghost returned from Iordan and was led by the Spirit into the wildernesse 2. And was there fortie dayes tempted of the deuill and in those dayes he did eat nothing but when they were ended he afterwards was hungry 3. Then the deuill said vnto him If thou be the Sonne of God command this stone that it may be made bread 4. But Iesus answered him saying It is written that man shall not liue bread onely but by euery word of GOD. 5. Then the deuill tooke him vp into an high mountaine and shewed him all the kingdomes of the world in the twinkling of an eye 6. And the deuill said vnto him All this power will I giue thee and the glory of these Kingdomes for it is deliuered to mee and to whomsoeuer I will I giue it 7. If thou therefore wilt worship mee they shall be all thine 8. But Iesus answered him and said Hence from mee Sathan for it is written Thou shalt worship the Lord thy God and him alone thou shalt serue 9. Then he brought him to Ierusalem and set him on a pinacle of the Temple and said vnto him If thou be the Sonne of God cast thy selfe downe from hence 10. For it is written That he will giue his Angells charge ouer thee to keep thee 11. And with their hands they shall lift thee vp lest at at any time thou shouldest dash thy foote against a stone 12. And Iesus answered and said vnto him It is said Thou shalt not tempt the Lord thy God 13. And when the deuill had ended all the temptation he departed from him for a season REpentance and Temptations are The Preface two mayne poynts in the practise of Religion and the two purgatories that a Christian in his way to heauen must passe thorough The first is of water the other of fire we can no sooner come out of the one but we must looke to enter into the other No sooner haue we bathed and washed our soules in the waters of Repentance but we must presently expect the fiery darts of Sathans temptations to be driuing at vs. What we get and gaine from Sathan by Repentance he seekes to regayne and to recouer by his Temptations We must not thinke to passe quietly out of Egypt without Pharaohs pursuite nor to trauell thorough the wildernesse of this world without the opposition of the Amalekites Sathan will be in armes against vs if he perceiue but the thoughts and purpose of departure much more if the practise Surely this enuious man sleeps not No sooner can our fallow ground be plowed vp and the precious seede of grace be sowen therein but presently like the greedy foules of the ayre he labours to catch it away or else like the enuious man to sowe this ground with mingled seede and to marre the wheat with his tares No sooner can we repent of one sinne but he is tempting to another Fitly therefore may this Treatise of Christs temptations The fit coherence of this treatise with the former follow the treatise of Repentance It is pitty to seuer those things in treatise which are not seuered in practise The former doctrine hath taught how to come out of sinne this will teach vs how we may auoyde comming into sinne The best way to auoyde Sathans temptations and his malice is to know them for his greatest strength lyes commonly in our weaknesse and our weaknes in our ignorance of his enterprises Lest Sathan saith the Apostle 2. Cor. 2. 11. should circumvent vs for we are not ignorant of his enterprises Ignorant ones then are subiect to circumvention they who know not Sathan may easily be circumvented by him If our owne experiences be not yet ripe enough to trace him and to discouer his cunning fetches we may here see him to disclose himselfe and his greatest strength and craft he hath in this duell and single combate with our Sauiour who was tempied in all things as our selues sinne excepted If our skill and strength bee yet too weake to treade him vnder our feet heere shall we see our Lord foiling the fiend and treading vpon this Goliah and treading out a way to vs whereby we also might trample him vnder our feet To come then to this history of Christs combate The diuision of this History with and conquest ouer Sathan Three things are generally to be considered therein 1. The preparation to the combate 2. The combate it selfe 3. The issue The preparation is twofold 1. For the ouercomming The first part the preparation of Sathans tentations 2. For the admitting and suffring of them In the former he prepares himselfe in the latter he prepares Sathan his aduersary The preparation for victory is set downe by the The first preparation Euangelist Luke chapt 4. 1. And Iesus being full of the Holy Ghost c. Ob. Iesus Christ was full of the Holy Ghost at the first conception by vertue of the hypostatical vnion how it is then now sayd that hee was full of the Holy Ghost Answ That fulnesse at his first conception was in regard of the habit not of the act and exercise The Godhead did not alwayes communicate it selfe in operation to the manhood Before it did as it were hide it selfe and lurke but now it rowzes vp and shewes it The Lord fits and hauing fitted exerciseth his seruants with trials selfe Doct. 1 Doct. 1. The Lord first sits and hauing fitted he then exercises his seruants with trials According to the strength of grace is the triall of a Christian Little grace hath few or no trials great grace hath many and great As heere in Christ annoynted with the Psalm 45. oyle of gladnesse aboue his fellowes and so also salted in the brine of sorrow aboue them all As was his back so was his burden As were his parts so were his passions As he might say was there euer sorrow like mine so he might say was there euer strength like mine Vse Vse Great comfort in all our afflictions Christs desert is not so terrible as his fulnesse of the Holy Ghost is comfortable When God brings affliction vpon vs it is a signe that not onely hee prepared it for vs but also vs for it and harnessed vs and fitted our hands to fight And now hee will make triall of vs that he may triumph ouer Sathan in vs as in Iob. Iob 1. 2. As a schoolemaster when he hath polished and perfitted a good scholler brings him foorth prouokes aduersaries to set vpon him and takes a pride to see the fruit of his owne labours Heere is double comfort A double comfort in crosses then in our crosses 1. On our part That wee haue receiued of Gods grace which is more comfortable then the crosse discomfortable and that therefore wee shall not bee
which none must omit because of the occasion of pride and vaine-glory but rather to expect the presence of that Gods spirit to ouercome Sathan who hath commanded vs to performe such duties And indeed in regard of Christ such an occasion was this of his going into the desert for he did it by the motion of the Spirit which was counteruayleable to a commandement He was led by the Spirit of God into the desert but when thou castest thy selfe vpon the pykes and runnest into dangerous companie and goest to the theatre to the tauerne to the stewes thou art led by the impure spirit In Christs going into the desert three things are noted 1. The time Then Matth. 4. 1. 2. The cause and manner of his going was Iesus led by the spirit 3. The end to be tempted Matth. 4. 1. First for the Time Then Namely after his Baptisme 1. The time when Christ went into the desert his initiation into the mediatourship and that great honour then done him Learne then Doctrin 1 After high fauours shewed to Gods children come shrewd pinches as after warme-growing-comfortable-weather After high fauours shewed to Gods children come vsually great temptations Matth 3. 17. in the spring come after many cold pinching frosts what a sudden change was this Is this he of whom erewhile the Lord said This is my sonne and doth he now send and set his slaue vpon him to vexe and bayte him So Paul after his paradise had his prickes in the flesh and 2 Cor. 12. 7. buffetings on the face after his reuelations from God his temptations from Sathan So fared it with the blessed Virgin after the honour of the Angells salutation the Holy Ghosts ouershadowing Luk. 1. Christs conception Elizabeths singing the Baptists springing hir owne propheticall tryumphing by the powerfull presence of the H Ghost in that excellent song after all these honourable comforts shee is pinched with the heauy crosse of being suspected by Ioseph for a dishonest woman and so of being in danger to be put away to loose Matth 1. 19. the comfort of her husbands protection and to be exposed for ought she knew to miserie and infamie Vse Which must teach vs not to be ouer-ioyed with any of Gods fauours and honours but euen then to thinke of and to prepare for some following after-claps and as contentedly to endure the one as cheerefully receiue the other As here Christ for all his former honour subiected himselfe to this humiliation As before for all his honour in heauen from all eternities he abhorred not the Virgins wombe Ioh. 1. 1 2. 14. so now from all his late honour in Iordan he abhorred not the Diuells Ioh 1. 1. 2. 14 desert Christ went as willingly to the desert to be humbled as to Iordan to be exalted learne secondly Doctr. 2 Euery true sonne of God baptized with the inward baptisme of the spirit and amongst them specially The deerest of Gods seruants must expect the greatest tentations the most eminent for parts and graces fitted and called out for the highest and most honorable seruices such men must looke for greatest tentations and most of all to be molested with sathan Tyrants offer no violence to the vanquished but to the resisting and rebelling Cities The Pyrat sets not vpon empty ships but vpon the richly laden A rogue or a begger may passe freely and neuer neede feare that the theefe will meddle with him it is a rich booty he looks for and the well-monyed traueller So Sathan troubles not such as are vnder his power already such as are empty of grace hee desires not to winnow for what haue they in them to be sifted out The dogg barks not at the domestikes but at strangers when the doore is wide open and there is free ingresse and egresse there is no knocking but if once shut vp then still one or other is rapping and bouncing The wicked haue the doores of their hearts set wide open to Satan therefore he rapps not there by tentation but at the godlyes that shut and bar vp this dore against him Vse 1 They then that bragg they were neuer troubled with Sathans temptations doe thereby professe their want of Grace If they had any spirituall treasure this theefe would be dealing with them If they had been taken out of the hands of Sathan by the power of Christ he would haue raged and tooke on labouring with all his might to recouer his prey A Lyon scornes to meddle with a mouse And so doth this roring lyon with thee that hast no booty for him while Iaakob continued vnder Labans tyrannie and would be made his drudge and his packehorse all was well but when once hee began to flie he makes after him And so doth the Diuell when any one parts from him to Christ then he is as a Beare robbed of hir whelpes Vse 2 And as this is to the reproofe of those that neuer feele temptations so to the comfort of those that are wearied with them Let them not be discouraged or thinke themselues forsaken of God because tempted of Sathan No sooner were those words This is my wellbeloued sonne out of Gods mouth but presently Christ went to be tempted All good Christians then must be tempted But They that haue greatest graces or highest places are Sathans chiefe eye-sores if any of them be of better graces then other or called forth to higher place and seruice then other they are specially eye-sores to Sathan they are a faire marke for the arrowes of his tentations All the while Christ lay still in his fathers shop and medled only with the Carpenters chipps the Diuel troubled him not but now that he is declared the sonne of God and solemnely invested into the office of the mediatourship and goes about to disthrone him and to cast him out of his kingdome now he bends all his forces against him See we not how small and weake and withall cowardly creatures will with all their force and furie set vpon the strongest and mightiest if they haue a suspition they come to rob them of their young ones as an hen vpon a mastiue The oddes betwixt Christ and Sathan is farre greater and yet now Christ comes forth towards him in this his high office of the Mediatourship to take from him his seede and Sathan though but a poore creature yet he dares flie in the face of the Lord God himselfe his Creatour Euery Christian in his place but specially those of excellent parts and great places are enemies to Sathan and seeke the impayring and ruining of his kingdome For such doe most seeke the ruine of Sathans kingdome and hauing gotten themselues out of his clutches they seeke to draw others therefore he cannot but hate them but specially Christ aboue all their head and captaine who came to breake his very head who was to do him greatest hurt and whom if he could haue hurt he had hurt all the elect besides and
bee appropriated by particular application application As heere Sathan applies this promise to Christ in speciall and the tenour of the words of the promise shew as much Hee shall giue his Angels charge ouer thee speaking particularly to euery faithfull Christian So Galat. 4. 7. Thou art no Gal. 4. 7. more a seruant but a sonne God would not speake thus particularly if hee would not haue vs apply particularly Thus we see what is right See wee now what is naught in this Allegation 1. This is naught That the Scripture is alledged in a peruerse apish imitation because Christ had alledged Scripture before Thus hath the Diuell The Diuell Gods Ape alwayes been Gods Ape as in sacrifices washings tithes priests altars oracles of the heathen all which hee did apishly imitate and counterfet the like to those in the Church of God thinking by this meanes to disgrace the ordinances of God Pharaoh hardened his heart when he saw his sorcerers to doe the same things seemingly which Moses did truely And so when other nations should haue rites and ceremonies of diuine seruice as well as the Iewes and other sects should alleadge Scripture aswell as the orthodoxe Christians this might harden many either in wrong religion or else in a neutrality This imitation the Diuell also practises in his instruments All those courses the seruants of God at the first restoring of religion vsed for the furtherance of the Gospell haue the Papists since taken vp for the stablishing of their Kingdome As first preaching specially in great cities and pallaces of Princes though otherwise they iudge of preaching as of a matter of complement 2. Bookes of piety and deuotion 3. Seasoning and affecting youth be times by carefull instruction 4. Offers of disputations 5. Translations of Scripture with comments common places histories of the Church 6. Discouery of their scandalous liues 7. Martyrologies In all these haue they affronted vs. 2. This also is naught That the Scripture the most holy word of God by writhing wresting and The Scripture made a patron of sinne falsification is made a patron of sinne Heere the Diuell by Scripture corrupted encouraged Christ to tempt God So Epicures belly-gods drunkards fornicators couetous worldlings will alledge Scripture for themselues which I spare to recite remembring what Pliny beginning to relate some trickes of drunkards but calling himselfe presently backe saith Quae referendo pudet decere least his taxing should be a teaching Iulian the Apostata spoyling the Christian souldiers alleadged that Matth. 5. Blessed are the poore for theirs is the Kingdome of heauen Matth. 5. saying that he spoiled them to make them blessed So with the like Spirit hee alleadged another sentence out of the same chapter when thou art smitten on the one cheeke turne the other also to disgrace Christ for that being wrongfully smitten he spake in his owne defence The Popes and Papists hane excelled in this kinde The next sentence in the 91. Psalme to this sentence heere alledged by the diuell did that guilty Innocent the third alledge when hee trode vpon the Emperours necke Thou shalt walke vpon the Aspe and the Basiliske And the like is that God made two lights the greater and the lesse to shew that the Pope was aboue the Emperour And that in the Gospell Behold heere are two swords with Christs answer It is enough to prooue the Popes right to both the swords Vse This must teach vs neuer to alleadge Scripture but with reuerence and to the right ends A fault in many Preachers euen in the pulpit vsing them euen as a nose of wax and playing with and descanting vpon them We see heere it is the diuels property to corrupt the Scripture Marke then whose Church the Church of Rome is that obtrude vpon vs their vulgar latin edition for the onely authenticall which deales with the originall copies as the diuell doth with this place falsifies them somtimes by false interpretations sometimes by adding and sometimes by clipping and paring away as the Papists Index expurgatorius doth in other authours More remarkable examples heereof are these Rom. 11. 6. If it be of grace then not of workes for then grace Rom. 11. 6. is no more grace And if of workes then not of grace or else were worke no more worke The latter member of the opposition a notable inforcer of the Apostles argument against merit is quite left out So Heb. Hebr. 1. 3. 1. 3. where it is said that Christ by himselfe hath purged our sinnes that clause by himselfe forcible against our owne satirfactions is left out So Genes 3 for hee shall breake the serpents head they read shee Gen. 3. 15. which they would haue to be meant of the Virgine Mary See how they imitate the arch-corrupter of Scripture 3. This also is naught that the diuell leaues out that clause which is in the Psalm In thy wayes which Some part of the Scripture omitted is very materiall and quite against that to which he tempted our Sauiour For as Bernard hath noted the Angels shall beare vs vp in our wayes not in casting our selues downe head-long What kinde af way is this to cast a mans selfe downe from the pinnacle The In vijs nostris non in praecipitijs Qualis haec via descendere de pinnaculo via Luciferi caedentis de coelo Bern. way of Lucifer falling from heauen That which the Diuell hath left out let vs put in that which he concealed let vs specially remember for if there were not some speciall treasure inclosed in it hee would neuer haue concealed it Doct. This clause omitted by the Diuell teacheth vs that Gods good prouidence and the Angels protection Gods prouidence can only then be expected when we walke in the wayes appointed can onely then bee expected when wee are in the wayes he hath appoynted vs that is within the compasse of our generall or speciall callings Otherwise it is with vs as with the deere when they leape ouer the pale of the parke straggle into the fields Prou. 27. 8. As a bird that wandreth from her neast so Prou. 27. 8. is a man that wanders from his owne place While the bird keepes her neast she is safe from the kite from the snare the ginne and the fowler whereas out of her neast she is in danger of all these So it is with a man in or out of his calling It cost Shimei his life when he passed his bounds set him by the King and so it is dangerous to be out of the bounds and waies set vs by God Examples we haue in Balaam met by the Angell with a naked drawen sword Numb 22. Numb 22. he was out of the way of the Lord God had forbid him to goe So Moses was met by the Archangell Christ himselfe when circumcision was neglected Exod. 4. And Iaakob met with many crosses when Exod. 4. 1. King 13. his vow was neglected So the Prophet
and shines cleerely in the water whereas contrarily clay is scorched in the fire and dissolued in the waters So a good man acquits himselfe both vnder the crosse and in peace and preferments when as the wicked oftentimes are foiled in both Approoue wee then our Magis metuendus Saâ—hanas cum fallit sqâ—am cum aeuit sinceritie in both and in the latter specially as more dangerous Vse 4. For triall to them that haue beene ouercome by the lesser temptations on the left hand If hunger and necessity master thee what then will fulnesse If a peece of bread and an handfull of barley corrupt thee what then such glorious offers as heere the diuell makes Doct. 5 5. Marke heere the Diuels craft in shewing our Sauiour the glory of the kingdoms of the earth but The Diuels craft in shewing the glory but not the griefe concealing the greefe So in sinne hee shewes the pleasure and conceales the punishment he shewes the gaine not the paine As to the Israelites the oynions and flesh-pots of Aegypt not the brickes not the bondage of Aegypt Wee knowing this craft must labour in these temptations to see that which the Diuell hides and to apprehend the fearefull after-claps Let vs labour to see Iaels naile as well as her milke Delilahs scissers as well as her bosome the snakes poyson as well as her imbrace and the Bees sting as well as her hony That speech of Abner is true in sinne 2. Sam. 2. 26. Will it not be bitternesse 2. Sam. 2. 26. in the end and the want of apprehending it is the cause of our foiles in temptation If Dauid could haue felt the griefe of his broken bones Psal 51. before Psal 51. his adultery he would neuer haue committed it The Diuell blindes vs so that we see not till afterward as Gen. 3. Then were their eies opened the diuell that shut them before will open them then Gen. 3. That which Salomon notes in some buyers to say It is naught It is naught and after they haue bought to boast how good it is is contrarily true in Sathan in the sale of his naughty wares to vs It is good It is good saith this seller but aftetwards hee lets vs see how he hath fetcht vs ouer and cries as fast It is naught It is naught The diuell at first comes as a friend and promises pleasures and profits but afterward he shewes himselfe as an enemy in accusing and shewing nothing but greefe shame Gods anger and hell fire Like that deceiuing Prophet 1. King 13. that entreated the other Prophet to come 1. King 13. in and dine with him and neuer gaue ouer till hee had got him telling him hee had a warrant from God but afterward in the middest of dinner rose vp and threatned him destruction for consenting Such sawce doth the diuell alwayes giue vs to his sweete meates when euer wee eat of them The things the diuell tempts vnto are like vnto such pictures as on the one side are some goodly men or beautifull women but on the other side vgly owles Let vs therefore looke on both sides and desire the Lord to open our eyes that wee may see the fearefull consequents of sinne Doct. 6 6. Marke heere who it is that sets out the world in such glory to vs. It is the diuell that thus paints It is the Diuell that maketh vs thinke the world to be glorious this strumpet When then wee feele our selues beginne in our thoughts to magnifie riches pompe and pleasures let vs know the Diuell is at our elbow and therefore pray wee that wee be not led into temptation Thus much for the reall temptation The verball followes It containes Sathans promise to our Sauiour to 2. The verball temptation giue him the whole world And well may I call it verball for hee doth but verba dare goe about to cozen Christ with meere words Now as I said this is but a subordinate temptation vshering the other to idolatry an argument to draw on the other And thus Sathan reasons If thou mayst get the whole world by worshipping me then it is thy best to doe it But thou mayst get the whole world by it therefore doe it The assumption hee prooues first from his willingnesse shewed in his free offer Secondly from his ability to performe that hee promises because all is his and that by the best right Gods donation It is deliuered to mee and to whom I will I giue it 1. For his willingnesse shewed in his large promise All this will I giue thee Marke Doct. 1 A peruerse and wicked kinde of liberality in the Diuell to bee auoyded For first it is for his owne A wicked kinde of liberality is to bee auoided ends for his owne glory that hee might obtaine worship of Christ Thus many are bountifull to procure glory and respect to themselues and to such as will crouch vnto them but not otherwise This is a diabolicall bounty Secondly his bounty is to the maintenance of sinne and so is the Papists whereof they so bragge euen to the maintenance of the same sinne that heere the Diuell would be so bountifull too namely Idolatry Thus the reuenues of Prou. 10. 16. the wicked are to sinne Pro. 10. 16. but the righteous will honour the Lord with their riches maintaine his Church and true worship Prou. 3. 9. Honour the Prou 3. 9. Lord with thy riches and with the first fruites of all thine encrease Thirdly his bounty is treacherous and verifies the prouerbe that enemies gifts are no gifts His bounty is to catch our Sauiours Soule as Sauls was to Dauid in giuing him Michall to be a snare vnto him But true bounty hath truth ioyned to it Prou. 20. 28. Bounty and truth preserue the King Prou. 20. 28. Doctr. 2 2. Marke the diuels equiuocation All these Why what were all these but shadowes and representations The Diuell vseth to equiuocate It was a great catch our Sauiour was like to haue had if hee had yeelded If hee had beene challenged for not performing heere would haue been his defence euen the Iesuiticall trick of equiuocation Thou shalt haue all I shewed for al that I shewed thee was but an image indeed nothing so nothing shalt thou haue Of this trick see more in the treatise of the harts deceitfulnesse pag. 21. 22. Doctrin 3 3. Heere we may see how the diuell goes about to steale away our hearts from God and to entice The Diuell enticeth to his seruice by hope of gaine and glory vs vnto his seruice by hope of gaine and glory in this world necessarily tying appropriating these things to his followers If thou wilt worship me thou shalt haue all these things otherwise if thou feede still vpon the oracle at Iorden and beleeuest that voyce that there spake to thee thou art sure enough to continue poore and miserable still So still he deals with vs. What fooles
are you to beleeue Gods word and in the meane time to bee pinched with pouerty and held vnder in obscurity Can you liue vpon words Come hither to me I will surely make you rich great and glorious in the world if ye will be ruled by me Thus Balak enticed Balaam by gifts and told him the Lord kept him from honor Num. 24. 11. Such a Balak is Sathan promising mountains of gold to seduce vs from the Lord. Like Nebuchadnezzar Numb 24. 11. with his alluring promises as it were the melodious harmony of musicall instruments he bewitches vs and makes vs bow to his golden Idoll Like the strumpet inueigling the youth by telling Prou. 7. 16. him shee had deckt her bed with ornaments carpets laces of Aegypt and perfumed it with myrrhe aloes and cynnamon Surely this golden and glittetering bait of the diuell of all other is most alluring and preuailes most Bounty in a master is a great attractiue to his seruice Can any of the sonnes of Ishai 1. Sam. 22. 7. sayd Saul to his seruants fearing their defection to Dauid can they giue you vine-yards houses c. 1. Sam. 22. 7. when the Diuell then once hath possessed vs with a conceit of his bounty that there is assurance of rich rewards in his seruice and contrarily that in Gods nothing to be gotten but beggery and misery pouerty perseeution then he makes to begin to entertain thoughts of casting off Gods liuery to say as they Mal. 3. The proud wicked are aduanced Malac. 3. It is in vaine to serue the Lord. This temptation had almost puzzled Dauid it brought him neer falling downe his feet had almost slipt Heere was Psal 73. 2. that fearful shipwrack of Iudas vpon the rock of the 30. peeces of siluer He saw that the euent answered not his hopes in following of Christ that same temporall kingdome whereof he dreamed went not forward and himselfe disappointed of such honours and offices as vnder him he expected and long gaped for therfore he now forsakes Christ and hopes for greater matters by the Prelates and so turnes traytor to his master and chaplaine to the Prelates or rather the diuell in the Prelates Here was Demas his ouerthrow The diuell set out the world like a painted and trapped strumpet to his eye caught him persently So that he forsook Paul and embraced the present world 2. Tim. 4. 10. In the purer and primitiue Churches how came there at length such 2. Tim. 4. 10. horrible corruptions and Apostasies but the Diuell bleared and blinded their eies with ambition couetousnes perswaded them that in the simplicity of the Gospell there was little either gaine or glory vnles they corrupted it and turned it into another gospell Thus hath the diuell hatched the pestilent monster of popery out of the cockatrice egge of the loue of this world And at this day what is it that keeps men otherwise wise learned in that rotten religiō but that same golden cup which the whore of Babylon holds in her hands Pomp primacie riches fat Bishopricks Cardinalships and these golden cords bind them fast to this See The Centuriatours interpret this All these will I giue thee thus I will make thee Pope What makes many so violent so virulent against the truth the purer professors of religiō but that they look to climb to rise vp to prefermēt vpon their shoulders As Erasmus noted in his time when he said that Pauper Lutherus multos fecit diuites Poore Luther made manyrich That was it that made so many write raile against Luther because it was a step to preferment In the Common-wealth also in all callings therein this is the cause of the many corruptions that abound because the diuell is taken at his word and men doe verily beleeue that in the way of honesty and sincerity the way is stopped vp and hedged against riches and rising and contrarily is opened in the diuels broade way where they may haue elbow roome enough and doe what they will namely in the way of falsehood iniustice flattery prophanenesse swearing Sabboth-breaking dissembling and time-seruing Now the reason why this temptation so takes is Reason the sympathy our corrupt nature hath with it Naturally we loue this earth and rellish the sauour of it exceedingly O we thinke this a fine thing to liue at ease to swimme in pleasures to haue all that our hearts desire to be honoured and admired of others Many say Psal 4. who will shew vs any good that is Psal 4. 6. any lands liuings honours dignities Nay so doat we on this world that we wait not for the diuell to come and offer vs the sight of our supposed good and so to tempt vs but we euen tempt and prouoke the diuell and as though he were too slow in his office we cry out for him who will shew vs any good who will shew vs the way to get the world and the desireable profits thereof As in Iudas who went first to the diuell in his instruments with his what will ye giue me not hauing the patience to stay the Diuels leasure and to heare him offer This will I giue thee Being so sharpe set on these things the diuell beares vs in hand that the most compendious way to get and hold them is to cracke and craze conscience zeale religion and tels vs that so long as wee stand vpon such nice and curious matters wee shall neuer rise or thriue in the world Nothing is more distastefull to flesh and blood then the crosse and therefore no maruell if Christ haue so few disciples who inuites them to the crosse If any will be my disciple he must denie himselfe and take vp his crosse Nothing againe more tickling and delighting our corruption then the glory of the world and therefore no maruell if the diuell haue so many seruants who inuites them to the kingdomes of the world If any man will worship me all these kingdomes and the glory of them will I giue him Vse This being so dangerous and preuailing a temptation that hath wounded so many it must teach vs to strengthen our selues against it Which that wee may doe two maine remedies must bee vsed Remedy 1 The first is the mortification of our fleshly members the eye and the eare of olde Adam If a man Mortification of our fleshly members should come to a dead man and promise him neuer so many kingdomes and shew him neuer so much honour and glory hee is nothing mooued Now mortification make vs dead men to the world as blinde men to this goodly sight of the world and as deafe adders to the charmes of this charmer Neither then will these goodly things any more tickle vs then a iewell or a pretious stone will do a beast This mortification is that which weanes vs from the world and makes vs to be with Dauid Psal 131 Psal 131. to be to the
16. Prou. 12. 26. shall deceiue them saith Salomon Prou. 12. 26. And therefore he saies immediately before that the righteous is more excellent then his neighbour that is the wicked for al the righteous his presēt crosses the wickeds present felicity For though they beleeue the lying promises of the diuell yet it will prooue otherwise Their hony will prooue gall and their wine vineger and therefore Salomon addes in the next verse The deceitfull person shal not rost that which hee tooke in hunting Hee shall neuer ioy it In his faire roses the diuell hides shrewd pinnes that shall pricke them when they looke to bee refreshed with their sweet smels Balaks preferments were goodly roses to Balaam and so were Naamans gifts to Gehezi and the Babylonish garment to Achan and the thirty peeces of siluer to Iudas But there were poysoned pinnes in all these roses For what got Balaam for his going to Balak but a sword in his ribs Num. 31. 8. whereupon Iude cals it the deceit of Balaams Numb 31. 8. Iude vers 11. wages Iude 11. Did not Iudas thirty peeces bring the halter about his necke and Achans Babylonish garment the stones about his eares And Gehezies reward the leprosie into his forehead So that these men might haue done with the instruments of their punishments Iudas with his halter Achan with his stones as Craesus did with those chaines with which Cyrus bound him he sent them to Apollo that is to the Diuell for presents who had gulled him with false promises of victory Thirdly the diuell deeceiues in his promises in getting farre better things of vs then wee haue of Getting farre better things of vs then we doe of him him For in these contracts with the Diuell we make Esaus penni-worth sell heauen for a messe of porridge Glaucus exchange gold for copper We are as foolish as children that lose their parents and their owne liberty and suffer themselues to bee stolne away for an apple Yea as the bird that accepts of the fowlers meat but buyes it full deerely with the losse of her owne life So heere wee shall haue of the Diuel a little worldly trash but then we lose that which is more precious truth faith and a good conscience Prouerbs 20. 15. Incomparable Prou. 20. 15. Iewels to bee bought with the losse of tenne thousand worlds but not to bee solde to the Diuell though hee could giue vs as many worlds as wee haue haires on our heads Buy the truth but sell it not Prouerbs 23. Surely if onely the health and strength of our bodies were to bee lost for all the world it were no sauing bargaine Who in his right wittes would take vpon him the Monarchie of the whole world vpon condition that hee must neuer haue one healthfull houre but alwayes bee tortured with the most exquisite torments of the stone He hath a more kingly spirit that chuses rather to be an healthy begger then a sicke and tortured King Now then if it would profit a man nothing to win all the whole world and to lose but his bodily health what then as Christ sayes to lose his owne soule his precious soule when then wee are thus tempted let vs thinke of our losses we shall sustaine and let vs thinke with the good figge-tres Iudg. 9. tempted with a Kingdome should I lose my sweetnesse and so with the Oliue should I lose my fatnesse Iudg 9. to raigne So should a Christian reason with Sathan ballancing the worlds riches and the spirits together should I leaue the fatnesse of faith should I lose the sweetnesse of a good conscience to raigne a while in a little worldly glory Why I am a Lord and King alreadie A spirituall LORD should I bee such a foole to lose my spirituall Lordship for a temporall one My seruice vnder Christ makes mee a King My Kingdome I should receiue of thee ô Sathan will make mee a slaue Better is a royall seruice then a slauish soueraignety Again euery Christian hath satan vnder his feet by these gifts Sathan seekes to redeeme himselfe and thou by accepting them doest not onely free him but inthrall thy selfe and bringest thy selfe into his place Here then thou shouldest haue the mind of those Persians Is 13. 12. 17. which should not regard Isay 13. 12. 17. siluer nor bee desirous of gold And of the husband finding the adulterer with his wife Prou. 6. 35. not enduring the sight of any ransome nor consenting though gifts bee neuer so much augmented Sathans Prou. 6. 35. bounty is treacherous as wee saw before And his gifts are hooked and limed to catch our poore soules in 3. That all these things hee promises are vaine and insufficient to giue true content For First they are inferiour to vs as men much more as Christians A thing worse then thy selfe cannot make thee better Gold and siluer are inferiour to Resdeterior te non potest face re te meliorem Aurum Argentum inferiora te Bonum coporis animus animi Deus thee The good of the body is the soule the good of the soule is God How doe wee then disparage our selues in seeking after and esteeming of these things which are to our soules as copper to golde embasing it not making it better What content then can a mans soule take in these things If couetous and ambitious men feele content in any of these things it is no otherwise then as itching sores do in clawing scratching fingers They are the worse for it afterward Nothing can fit the infinite appetite of the soule but God who alone is infinite No more can mans minde bee filled with corporall then a chest be filled with spirituall things Hee alone that fils heauen and earth can fill the soule Psa 119. 96. I haue seene an end of all perfection but thy Psal 119. 96. commandements are exceeding large And 1. Pet. 1. 1. Pet. 1. 24. 25 24. 25. All flesh is grasse and the glory of flesh as the flowre of the field but the word of God endureth for euer And Psal 17. 15. When I awake I shall be satisfied Psal 17. 15. with thine image God fully satisfies but these earthly Non esurientes animas sed esuriem pascunt animarum things doe not feede our hungry foules but the hunger of our soules saith Augustine Secondly they are fickle and fugitiue therefore well shewed heere in a moment because they glide away as the running water and in representation because they haue no substance but are meere shadowes and vanishing shewes So Paul 1. Cor. 7. 1. Cor. 7. 31. 31. sayes that the fashion of this world passes away Where the word translated fashion signifies but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accidentall and externall figure without substance Saint Luke cals al Agrippaes pompe but a fancy Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 25. 23. Gal. 4. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 25. 23.
that for most iust causes as the triall of his children the punishment of the world and the glory of his owne name in triumphing ouer Sathan thus let loose and ouerthrowing him by himselfe Now the Diuell turnes toleration into donation conniuence and permission into approbation and that which is done at some times and in some places hee makes constant and generall This is the tricke of diuellish liers thus to peece out things by addition A little truth shall be enough to face out and colour ouer many lies If they haue neuer so little hold how wilthey stretch as Doeg in Abimelecks entertaining of Dauid and the world in the lesser infirmities of Gods children Beware we of this As also beware we of gathering Gods allowance from the euent as heere the diuell seemes to doe For so might the theefe that gets his goods by stealing and the cruell extortioner say that God hath deliuered that which they haue into their hands Thus we see how the Diuell abuses this little truth to colour a lie Let vs see what good vse we may make of it Vse 1 1. This must serue to stay our mindes in the confusion and ataxie that we see in the world Princes are on foot when seruants are on horse-backe Eccles Eccles 10. 7. 10. 7. The rod that should be on the fooles backe is often in his hand to afflict the backes of others Asses are set out with golden bridles Base and vnworthy persons are preferred in Church Common-wealth and families when honest and heroicall spirits are curbed and depressed And oftentimes such wicked ones are in honour and place that a man would thinke that it is true which heere the Diuell sayes and that honours were at his disposing indeed But is this any such maruell whilest by Gods toleration the Diuell sits at the helme will not hee oppose any good man and striue against his preferment God indeede is the God of order and that he does is done in the sweetest conueniency but the Diuell is the God of confusion and therefore he iumbles and tumbles and turnes all things topsie turuie and troubles the cleere fountaines Howbeit God is the God of order euen in the Diuels greatest confusions And as once out of the confused chaos at the first creation he drew foorth this orderly and adorned world so still out of Sathans tragedies and hurly-burlies he brings foorth sweet order comelines For when Sathan hath his will in the gouernment of the world then and therein also is Gods will fulfilled for Gods will is the highest cause of all things Psal 115. 3. But our God is in heauen hee Psal 115. 4. doth whatsoeuer he will So that not so much as the least action comes to passe without his will So that which is a singular comfort that which is as the Diuels action most disorderly as it is Gods is most orderly Vse 2 2. Let then such as get any of these worldly preferments let them examine themselues how they got them and whose creatures they are whether the Diuels or Gods For the diuell hath sometimes the disposing of these things And how many are there that may thanke the diuell for their honours and offices Not onely those that possesse vnlawfull places as Popes and Cardinals c. but such as come to lawfull callings vnlawfully and yet such will bee Criminibus debent hortos c. thanking God for their places But heerein they offer a vile indignity to God for as not to thanke him for that which is his is to deny him to bee authour of good so to thanke him for that which is the diuels worke is to make him the author of euill Giue vnto God that which is Gods and not that which is the diuels Vse 3 3. Heere wee see the reason why that many in great place in the world are such enemies to Christs kingdome and doe so promote the Diuels The reason is because they are the Diuels creatures and of his preferring and therefore no maruell if they sticke to him who aduanced them and so discharge the trust he put them in Vse 4 4. This shewes that the wicked enriched aduanced by the diuell are but meere theeues and vsurpers for they can haue no better title then the Diuell hath who bestowes that on them which they haue As he that receiues stoln goods is in the same case with the theefe Vse 5 5. Great ones in the world must looke to themselues for the Diuell challengeth a speciall interest in Kingdomes and so Earledoms and Baronies c. and therefore hee will labour specially to corrupt and so to possesse such as are possessed of such places Thus much for the Diuels lie and the colour thereof The second thing is his slander of God For if this 2. His slander bee true that God hath deliuered vp the gouernment of the world to Sathan then the Lord must be guilty of all disorders commited by the Diuell If God himselfe cannot be free from slanders what maruell if good men cannot The third thing is his craking All this is mine and 3. His craking Prou. 13. 7. I giue it where I will There is saith Salomon Prou. 13. 7. that maketh himselfe rich and hath nothing This is true heere in the diuell the poorest begger of all Gods creatures and yet loe how hee boasts of his riches To bragge of that we haue not is the Diuels tricke And vaine-glorious vaunting Thrasoes are the Diuels disciples And thus much for the subordinate temptation The principall followes which is to idolatry that The principall temptation Christ would fall downe and worship him Doct. 1 1. Marke heere how the diuell tempting Christ to the ambitious desire of rising withall tempts him The slauery of ambition to a base falling down and worshipping of himselfe Ambition is base and slauish It will fall downe to Dignitatibus fulgere vis Danti supplicabis qui praeire caeteris honore cupis poscēdi humilitate vilesce Boet. rise crouch and creepe to mount How base did Absaloms ambition make him to cringe and crouch to the people and to kisse those whom otherwise hee would hane scorned to looke vpon But the basest of all is when it makes men bow to Sathan 2. Marke the intollerable pride of the Diuell in affecting diuine honours As here at Christs hands 2. The diuels intollerable pride Deut. 32. 17. 1. Cor. 10. 20. Reu. 9. 20. so in all the sacrifices of the Heathen So Deut. 32. 17. They offred vnto Diuels not God 1. Cor. 10. 20. These things which the Gentiles sacrifice they sacrifice to Diuels and not to God Reuel 9. 20. So in the images of Popery and in all superstitions and false worship The consideration of this shewes of what spirit they are that would draw diuine honor to themselues It shewes that the Popish spirit is an hellish spirit 3. It was the Diuels fall to scorne homage and 3. The diuell