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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04378	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. Johns Colledge in Cambridge.	Jenison, Robert, 1584?-1652.	1621 (1621)	STC 14491; ESTC S107702	160,311	208

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 adul●ery which is idolatry Thus the Saints are abused by Papists who yet themselues are not excused from spirituall adultery though the Saints partake not with them in it as it is said Matth. 5.28 He that looketh on a woman to lust after her hath committed adultery already with her in his heart Duo fuerunt adulterium vnus admisit Aug. de ciuit Dei l. 1. c 19 though she be only a meere passiue obiect and not consenting of whom as also of the Saints and idolaters we may say as Saint Augustine said of Lucretia being rauished and forced by Tarquinius they indeed were two yet one committed the adultery And yet seeing idolatry as adultery is properly betweene two or moe we conclude that the idoll here thus pleased and honoured is the Deuill and none other Secondly 2. To the Pope if we giue like honour to the Pope as is due to God we thus both deifie the Deuill in him and him in himselfe who herein is an instrument of the Deuill or else hee durst neuer approue of such honour as is giuen him when texts of Scripture which are properly truly meant of Christ and the holy Ghost are applied to him as in the vacancy of the Popedome when to obtaine a new Pope Cerem Rom. lib. ● sect 15. they sing that tract out of the Prophet which they reade Erit dux ejus ex eo sz Israele princeps de medio ejus producetur Thus in English Ier. 30.21 And their nobles or noble ruler shall bee of themselues and their gouernour shall proceed from the midst of them Which words are meant of our Sauiour Christ So when they apply to the Pope that speech of our Sauiour Christ which is true only of the holy Ghost I will not leaue you comfortlesse Iohn 14.16.18 I will pray the Father and hee shall giue you another Comforter Consonant to which when he is chosen he is set on high vpon the Altar which is the seat of their god and there he is adored By these and the like honours done the Pope they shew what god they worship namely their god-pope or which they are not aware of the Deuill in the Pope they may say what they will but their intentions will not excuse them Thirdly the like in effect is done when we feare loue 3. To other men whom we honor more then God respect honour any thing or person more then we do God himselfe Question Must none be honoured but God only Quest and doe we make them gods whom wee any wayes honour Answer No all superiours must be honoured according to the fifth Commandement whether they be superiours with authority ouer vs as are Magistrates though euill as Samuel honoured Saul 1 Sam. 15.30 which popish Iesuites will not doe who otherwise are not behind any in giuing honour where they should not or without authority as are the aged learned noble c. whom we must honour by acknowledging and approuing their gifts and that order in which God hath placed them so by our loue and thankfulnesse yea all must be honoured of vs though our inferiours in other respects in whom any grace of God appeares and that according to that measure of grace and goodnesse we espie in them For honouring them so we in them honour God Secondly Vse Not to take Gods honour to ourselues Secondly it concernes vs vnlesse we will shew our selues ●●ps and instruments of Satan by no meanes to appropriate Gods honour to our selues The very pride of the heart is a thing hatefull to God and the inordinate desire of honour is as Saint Paul said of the desire of money the root of all euill A●g●●t de 〈◊〉 Dei ●ib 1● cap. ●3 as elsewhere Initium omnis peccati superbia The beginning of all sinne is Pride nay it is the height of all sinne whereby man peruersly affecting highnesse forsakes God who should be the beginning and end of all his desires and becomes a god to himselfe Thus we offend when we seeke honour to our selues from any thing we either receiue or doe in any thing we either receiue or d●e He that considers and ponders duely how naked both in soule and body he came into the world how miserable and disabled he is by sinne how destitute of all good without the grace of God in Iesus Christ will see he hath but little cause to be proud of any thing and that he oweth all honour and respect to God for whatsoeuer good thing hee either hath or doth which if he ascribe to himselfe hee sets himselfe in Gods stead and exalts himselfe against God Thus doe they who haue their hearts lifted vp and are proud of their riches which they ascribe to their owne meanes as in Hezechia● 2. King 20.13

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 V●im and T●●r●m●● 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 ●●●lot● V●●●●ad Alig●ll de 〈◊〉 Dei lib. ● cap. 5. a glasse in it into which sicke folkes after sacrifice offered looked and by the resemblance of a face which appeared either of a dead or liuing m●● saw what should become of themselues So we might instance in their diuination by Lots by their foresight of danger from Thunders strange cracks and the like which God often also makes forerunners of iudgements So also in their foreshewing of the conditions and future state course and fate of men by names giuen them and imposed at their birth G●●eoctus M●●tius de promisiua doctrina cap. 1. and in die lustrico as of Tantalus Aristoteles c. for so God gaue names to the Prophet Isaiahs children as signes of somewhat to follow Isa 7.3 and 8 3. so to Ioshua Iesus Matth. 1.21 But let that suffice which hath beene said And thus much for Predictions ● The Deuill Gods Ape●●● miracle● Now secondly more briefly for Miracles by which also Satan bewitched the mindes of the Heathen and for the doing of good or euill God we know did often great miracles for the manifestation of his truth and Godhead and for other ends as in Aegypt by Moses and since by the Prophets of old our Sauiour and his Apostles So also the deuill in his instruments would at the least seeme to doe the like by the Magicians in Egypt And therefore seeing our Sauiour Christ to doe such wonders in healing the sicke lame blind and men hereupon to beleeue in him and in God whom he preached he must likewise take vpon him to ease men of their torments and to free Cities 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

Second aduantage from Gods prouidence 2 Thes 2.9 10 11. Deut. 13.1.2.3 Dan. 11 3● 1. Cor. 11 1● Third from their owne suttleties Reuel 7 7.8-10.11 hath not Satan men at great aduantage especially further considering first that God giues him some and liberty and that first to worke with all power and lying wonders with all deceiueablenesse and strong delusion in such as receiue not the loue of the truth secondly thus to proue and so to approue and manifest the loue the faith sincerity and constancy of the faithfull Secondly considering that as Satan in deceiuing Eue had and abused the Serpent as his instrument so hath he now some of Serpentine disposition who yet the more easily to abuse our simplicity haue their faces as ours the faces of men and their haire as the haire of women but yet they are Serpents and their tailes are like vnto Scorpions and these are hereticks and seducers of all times Euseb Eccles hist lib. 4. cap. 1● ex Jren Whence Policarpe the ancient Martyr called Marcion the heretick Primogenitum diaboli the first borne of the Deuill and yet some were borne a little before him euen in S. Pauls time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 11.13.14 Act. 20 29.30 2. Pet. 2.1.2.3 of whom he saith they are false Apostles and deceitfull workers transforming themselues into the Apostles of Christ Such as these he also prophecied of whom he describes by the name of grieuous Wolues who speake peruerse things to draw disciples after them of false teachers who priuily shall bring in damnable heresies speaking euill of the way of truth and through couetousnesse with fained words making marchandize of men And these are they who being deceiued themselues deceiue others also Iude 10. who being corrupt themselues yea corrupting themselues like bruit beasts in what they know naturally corrupt others also as doth their mistresse that whore which did Reuel 19.2 and now doth corrupt the earth with her fornication Now all these sleights this guile and deceitfulnesse to delude and seduce are foretold vs of Antichrist of whom it is said 2. Thess 2.9.10.11 His comming is after the working of Sataen with all power and signes and lying wonders and with all deceiuablenesse of vnrighteousnesse in them that perish because they receiued not the loue of the truth that they might be saued and for this cause it is added God shall send them strong delusion that they should beleeue a lye c. Where wee see that the sonne of perdition must vse all guile and deceitfulnesse to delude and seduce men from the truth of God how needfull then is it for vs to feare what Saint Paul feared on the behalfe of the Corinthians Cor. 11.3 saying But I feare lest by any meanes as the Serpent beguiled Eue through his subtilty so your mindes should be corrupted from the simplicity that is in Christ especially when wee see and feele in our selues both in Court and Country the stinging effects of this serpentine Romish brood who take and make vse of all the forenamed aduantages especially in these our Northren parts where our peoples eyes are put out Reuel 9.2 and our Sunne in great part darkened by the smoake of the bottomlesse pit out of which come these Locusts to vs. Qui cauet ne decipiatur vix cauet cum etiam cau●t●etiam cum cauisse ratus est saepe is cautor ceptus est Plaut captiu Prouerbs 17. Therefore there is scarce any humane caution sufficient against them who want neither will nor skill to hurt by deceiuing so that the most warie is not so warie but for all his warinesse hee may bee warred and foiled Moderate feare may here be commended vnto vs by that commendation which the wisedome of God giues to the feare of God It is the beginning of wisedome For as also saith euen naturall wisedome in Aristotle Feare causeth consultation Arist in Rhet. and consultation causeth wisedome Who then are easiliest misled and seduced but the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minime mali and such as are least of all distrustfull The Scripture cals such simple I would they were not also vnwise children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prouerb 1.4 Prouerb 8.5 Matth. 10.10 It is said of seducers causers of sects and offences that by good words and faire speeches they deceiue the hearts of the simple Rom. 16.18 What then ought wisdomes worke to be in vs she tels vs her selfe to giue suttlety to the simple and her counsell is O ye simple vnderstand wisedome There is wisedome then required in the children of light to espie and preuent the wisedome of the children of the world and therefore we are bid be wise as Serpents wise not to doe euill but to preuent euill and this our wisedome consists in cautelousnesse As the Apostle hath foretold vs of grieuous wolues so he bids also haue an eye to Philip. 3.2 and beware of dogs beware of euill workers Now I need not much beware of that dog that giues me warning by his barking but I will haue an eye to the close sullen Cur that will pinch me by the heele ere I be aware If our aduersaries were all of hasty dispositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and free spirited to expresse themselues boldly then by Aristotles rule I need not much feare them but being still and close fellowes dissemblers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceiuers and as Saint Paul said deceitfull workers there is too iust cause of fearing such These saith Aristotle are to be feared and so are as he cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such impostors as can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imponere that is put a tricke vpon a man finely Concerning all which Saint Paul warnes vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thes 2.3 2. Cor. 113. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Popish policies for the corrupting of mens soules beginning his discourse concerning Antichrist with this caueat Let no man deceiue you by any meanes wherefore not doubting but the Pope of Rome and that succession is Antichrist his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and meanes of deceiuing and corrupting mens minds are now to bee considered which being both for the supplanting of truth and planting of errour we may reduce with the Apostle to our minds that is partly to the vnderstanding on which the will much-what dependeth partly to the affections and sences all which these seducers seeke to corrupt 1. For the corrupting the vnderstanding 1. Which they doe 1. By blinding it First for the vnderstanding It they goe about to blind and to delude Their first tricke is to put out the light and with Vlysses to put out Poliphemus his eye while the people are secure so that the hurt is done And that 1. By denying the Scriptures to the people and Vtis No-body hath done it This is done first by wresting the Scriptures out of the

manners in the Clergy at Rome see a pretty politique deceit practised by Benedict a Cardinall by which hee attained the Popedome vnder the name of Boniface the eight He suborned diuers who priuily in the night by a reed or trunke conueyed to the eare of Celestine admonished him saying Celestine Celestine renounce the Papacy giue it ouer if thou meanest to be saued the burthen is beyond thy strength Hereupon the simple deluded man taking it for the voice of God which many nights thus spake vnto him by no intreaty could be perswaded to retaine the Popedome Thus an Angell of Satan transforming himselfe into an Angell of light and of God seated himselfe in the Papacy who as he entred like a Foxe so hee ruled like a Lyon and at the length died like a Dog CHAP. XIII The Conclusion of the former Discourse and Vse concerning Satans Sleights ALL our former discourse giues vs easily to iudge of Popery and shewes vs also Conclusion contrary to Popish doctrine the necessity of Saint Iohns admonition 1 Iohn 4.1 not to beleeue euery spirit but to trie the spirits whether they are of God because many false prophets are gone out into the world This was the iust commendation which our Sauiour gaue to the Chuch of Ephesus Reuel 2.2 that she had tried them which say they are Apostles and are not and had found them liars Necessity of trying the Spirits And doe not we now see cause why we should doe so likewise surely if wee bee so wise as not to receiue into our bodies an vnknowne dainty before wee haue approued it by smell or taste why should wee be so foolish as hand ouer head to entertaine into our soules any strange or yet questioned doctrine which without triall may proue the bane of our soules especially considering we haue an aduersary that laboures to put poyson into our drinke and offers delightsome baits but sliely couers a deceitfull and pernicious hooke We are also wise enough to trie suspected coyne by the touchstone and ballance before wee receiue it for good or currant and waight The like wisedome should appeare in our triall of doctrine 1 Thess 5.21 to trie all things but to keepe that which is good and like good mony-changers to reiect all adulterate coyne if it haue not Caesars image on it if it be not circled about with Caesars posie But if once we spy the face of Christ shining in it then to purse it vp in the close receptacles of our heart The Scriptures the onely rule of triall Isa 8.20 Act. 17.11 Now Gods word written is our onely Touchstone the one true ballance the onely true Light so that If any speake not according to this word it is because there is no light in them By this those noble Beraeans tried what they heard receiuing the word with all readinesse of mind and searching the Scriptures daily whether those things were so Mat. 4. By Scripture our Sauiour repelled all Satans suggestions and this is a sound way of triall seeing this is that onely truth which is from Heauen all other doctrines being either of men or of the deuill 1 Tim. 3.16 The Spirit by which the Scriptures were inspired is but one and therfore called the Spirit of Truth Iohn 16.13 whereas for spirits of errour there are many And because the truth of Christ is but one and alwaies like it selfe ● Tim. 4.1 we make this a firme kind of reasoning against all Seducers This doctrine is not according to Christ not according to his doctrine but such as drawes vs from him therefore wee will none of it Thus the Apostle himselfe teacheth vs to reason Coloss 2.8 Wee therefore reiect all triall of doctrine by Miracles and Visions now in these dayes and we will now iudge of Miracles by doctrine Luk. 16.29.30.31 not of doctrine by Miracles We must heare Moses and the Prophets and not hearken after any that shall rise from the dead We are taught to iudge of Signes and Miracles Dreames and Visions by their end which if it be to withdraw vs to false deities or doctrines we reiect and renounce for so we are warned Deut. 13. Vers 1.2.3 And we are assured that howsoeuer thus Seducers preuaile with others yet with Gods children so long as they hold them to Gods onely word they shall not preuaile though perhaps they thinke with the false prophets of old Ierem. 23.27 To cause Gods people to forget his name by their Dreames which they tell euery man to his neighbour Therefore as by this note of triall we reiect the Miracles of the Heathen because they tended either to establish false gods for thus some were made gods for their driuing away of Grassehoppers for killing of Frogs Crickets and Flies whence it came that the Canaanites called their Beelzebub by the name of Scar●●ly and the Greekes their Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to iustifie the wicked in their wickednesse thus the iustly suspected ●●s●all Virgin carried water in a Sieue and another with her only Girdle hailed that Ship which formerly the strength of men and oxen could not moue So by this word of God we reiect all Popish Miracles as being brought to confirm such points of doctrine as the Scriptures allow not of and as we formerly instanced in yea all such doctrine howsoeuer confirmed by Popish Miracles as tends to exalt the Pope against God or yet into the seat of God I read in Maximus Tyrius of one Psapho in Lybia who desirous to be worshipped as God taught a sort of prating Birds to sing Magnus deus Psapho Psapho is a great god and so let them flye into the woods where other birds learned the same lesson by which fraud the country people began to worship him Iust so the Pope of Rome desirous to withdraw the people of this Land from their allegiance due to his Maiesty their lawfull Soueraigne and to get himselfe acknowledged as their head and God maintaines a sort of discontented fugitiues in his Seminaries as in so many cages where he easily teacheth them what tune he pleaseth These being sent home againe teach other birds which are * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same feather the same ditty But we being taught the former lesson and note will not admit of any such strange god or doctrine Galat. 1.8.9 but with the Apostle Saint Paul If any man though an Angell from heauen should preach any other Gospel vnto vs then that we haue receiued we hold him accursed Meanes to come to the knowledge of the truth Prouer. 2. vers 3.4.5 To conclude If any be desirous in the midst of such varietie of doctrine to know what doctrine is true let him vse but diligence and let him not despaire For if thou cryest after knowledge and liftest vp thy voice for vnderstanding if thou seekest her as siluer and searchest for her as for hid treasures then shalt thou