Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	see_v	sin_n	6,816	5	4.6347	4	false

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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

Oratories and that both without and within the Christian Church Thus haue Emperours and Kings erected their owne images that they might bee worshipped in their images both aliue and dead Dan. 3.1 as Nebuchadnezzar and Caius Caligula in whose Statue was this inscription Caius Caligula Caesar Deus Caius Caligula Emperour and God These and the like might be helped forward by feare in men or flattery or some conceit that these images were falne from heauen as men thought of the image of Diana Acts 19.35 So within the Church Thus about the yeare 705. Polydor. Virgil de Invent. lib. 6. cap. 13. the sixt Synode held at Constantinople ordained that images of Saints should bee in the Church the pretence was that they might be lay-mens bookes Well this once a foote was helped forward by the Deuils insinuating himselfe into them speaking and giuing answers by them and working Miracles at them So that the honor gained vnto them is by degrees growne so great that the images are worshipped and reuerenced with the same worship which is giuen to the Saints themselues yea with greater adoration then euer the Saints liuing durst haue arrogated to themselues or doe now assume So that I conclude this instance about images as the holy Ghost doth the like idolatrie who after a large description saith The workeman heweth himselfe downe Cedars he will take thereof and warme himselfe yea he kindleth it and maketh bread yea he maketh a god and worshippeth it he maketh it a grauen Image and falleth downe thereto Isay 44.15 2 Inuocation of Saints Secondly see this also in their Adoration Inuocation and honoring of the Saints themselues which from an anniuersary commemoration without inuocation is crept vp to a superstitious worship and inuocation which inuocation at the first was vsed onely oratorically by way of Apostrophe or turning the speech to the parties deceased after men vsed to commend themselues to the prayers of their friends being about to depart this life Thirdly after that to pray vnto them being dead Fourthly moreouer to honour them also with diuine titles yea to honour their very relicks and at length to inuocate not onely true Saints but damned spirits and such as haue iustly suffered for treason c. yea chimaeraes of their owne which of emblematicall pictures haue crept into the Popes Kallender as Saint George Saint Christopher c. ● Sacrifice of the Masse And is it not thus also in the pretended Sacrifice of the Masse First our forefathers the better to draw on the Heathen who were scandalized at the abolishing of externall sacrifices by Christ taught that the Christian Church wanted not her sacrifices but had the sacrifice of Christ the memory whereof was celebrated in the Eucharist Hence after many yeares superstition increasing this spirituall sacrifice began to be conceiued of grossely as an externall one hence transubstantiation without which the sacrifice could not be externall From thence Adoration and an opinion of meriting heauen euen by the work wrought Lastly 4 Supremacy of the Pope the like degrees and ascent we may obserue in the whole mystery of iniquity and rising of Antichrist First all Bishops at the first being ejusdem meriti ejusdem Sacerdotij of the same merit and of the same order of Priesthood the dignity that was in any one aboue another was either in regard of more excellent gifts or at the most in regard of place and seate so was Rome preferred in regard of the Emperours residence there Afterward to auoid Schisme one had superiority though no authority ouer the rest Then thirdly crept in Ambition from whence fourthly abuse of authority in Victor by vniust excommunication Then as a fruit of ambition and after the appointing of foure Metropolitane Bishops and the Emperours remouall to Constantinople flamed forth Contention the end and conclusion of which was that Boniface the third should bee called and so after him other Romane Bishops Oecumenicus caput Ecclesiae summus Pontifex that is Vniuersall Bishop head of the Church and chiefe Priest After this the Popes vsurped authority first ouer all other Churches then withdrawing the shoulder by little and little from the Emperour They are in this forme inuested I inuest thee in the Popedome Vt praesis V●bi Orbi and refusing to be created by him they vsurped authority ouer them also as did Gregory 7. and tooke all temporall authority from the Senate and Consuls of Rome whom Nicholas the third put downe At length they now challenge soueraignty and authority ouer and aboue the whole Church generall Councels yea the whole world CHAP. III. Containing further Application concerning the spreading and growth of sinne NOw as wee haue seene the growth and I hope the height of iniquity in the Romane Church so for all other kinds of sinne if wee looke ouer all mankind wee shall find sinne to be of the same spreading and ouerflowing nature and that this Serpentine and viperous brood and body of sinne winds it selfe by little and little first a finger then the head next the body and lastly the taile by which it stings to death So that where it is not resisted at the first like a flood it breakes the bankes ouerflowes and layes all wast as we may see it both generally and particularly also in regard of each man in whom without good heed taking sinne by degrees growes to an height For the generall ouerflowing and increase of sinne The spreading and growth of ●●n generally wee shall finde it in Scripture described all by extremities as if all iniquity were now ripe and the world ready to be reaped First by an extreame depth in regard of omissions Secondly by an extreame height in regard of commissions We shall finde a no of omission answering a yea of commission ● Of Omission ●n regard 〈◊〉 of persons ● sinnes and contrariwise First by way of Omission that whether we consider first the persons thus Ps 14.3 There is none that doth good no not one or secondly the iniquity of the person Ezek. 5.7 No ye haue not done saith the Lord according to the iudgement of the nations that are round about you No nor yet as the bruite creatures the Storke Turtle Crane Swallow which know their appointed times but my people saith God know not the iudgement of the Lord Ier. 8.7 Resolution Or thirdly the resolution of the person Ier. 2.25 But thou saidst desperately No for I haue loued strangers and them will I follow ● Of commission in regard 〈◊〉 of persons Secondly by way of commission and that also in regard first of the persons Dan. 9.11 Yea all Israel haue transgressed thy law in so much that death hath passed on all men for that all haue sinned ● Of their sins ● Number Rom. 5.12 Secondly the sinnes of the persons and that first for number and repetition not once but often committed Psal 78.40.41 How oft did they prouoke

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 daemoni● alibi quam in eorum natura quaerere conuenit Sic olim Deus fallacij instruens impios doctores seclera populi sui vltus est non quod illi praecellerent d●no intelligentiae sed quatenus in hunc vsi●n ap●ati er●t grassati sunt permissâ sibi licentiâ Caluin in Isaiam c. 41.23 Of the Sibyls And thus saith reuerend Caluin Wee are to inquire the cause of Satans praescience elsewhere then in their nature So of old God to punish the sinnes of his people furnished them with false teachers c. Sometimes to shew the immutablenesse of his mercies

the teaching of God Idolatry is a Witch and hath sore eyes bewitching and infectious If Iehoahaz Iehoiakim be nourished and goe vp and downe among the Lyons for they I take are meant in that 19. of Ezekiel that is consult and walke in counsell with the kings of Babylon and Aegypt they shall also become young Lyons and learne to catch the prey and deuoure men Thus shall our familiarity with the wicked eyther finde or make vs like vnto them Yet might these Iewes perhaps haue heard their fathers tell them how God was well pleased with Abrahams will-offering and would be appeased with the bloud of a man But wee seeke a generall Master both for Iew and Gentile Satan the teacher of it both to Iew and Gentile Yet by degrees which was Satan with his suttleties whose will wee doubt not of his wit we obserue to haue wrought by degrees For at the first to haue perswaded to such bloudy sacrifices had beene to haue disswaded from them but religions respect and pretence set all on foot Hee first windes himselfe into credit by his oracles giuing answers to delight the curious Of which aboue sect 2. chap. 4. by his miracles working wonders to bewitch the credulous With this credit by littles he lead them to what himselfe listed For now who doubts of his deity who dares disobey it His pretence was also fayre And by religious pretexts what more iust or agreeing with nature then that God should be honoured with seruice and sacrifice outward as well as inward Here is an aduantage gotten from mans naturall but rude knowledge now see how it is followed Man naturally hath also some conscience of sinne and some shame for it and therefore sees his misery in regard of sinne of death deserued by it This guilt lets him see the necessity but not the meanes of expiation yet hee sees it possible and the meanes thus farre that it must be made by bloud Hee is loath to spend his owne and therefore easily drawne on to shed the bloud of beasts Imputation of the fault to the sacrifice and of the sacrifice and its death to the faulty is in part acknowledged necessary Yet hence is built an after-consideration in shew more wise in issue more wicked Shall man sinne and is it equitie any else should die Hence sacrifices of men became so frequent But they were for the most part malefactors and their death was before deserued Let then the innocent giue the ransome for the nocent And who more innocent then children and if children why not your owne and onely ones Our dearest proper and most precious things please God the best and purchase greatest fauour let him haue them therefore And thus haue pretexts of piety excluded pitty and strong delusion abated the force of naturall affection In which respect one saith ●od●● de Rep ● 5 Tanta vis est opinionis daprauatae vt legis habeat authoritatem ac naturâ potentiùs dominetur False perswasion by Gods iust iudgement often puts out the eye of grace reason yea nature it selfe Yet might this practise once a foot be furthered partly by that good successe which might seeme to follow it as in the King of Moah 1 King ● 27 Pet. Ma●tyr in loc partly vpon a lewd and harlot-like affection in the parents who might make vse of so holy a pretence and practise as this was thought vnnaturally to ease and rid themselues of their Children And thus hath Religion brought forth Superstition and the mother is deuoured vp by the daughter A like instance in the Gladiatorie Combatants among the Romanes Euen thus that by way of digression I may parallel this practise and example with a like had those streames of bloud of the Gladiatory-Combatants or Sword-players among the Romanes their spring-head and beginning They deriued their course from like religious pretext Ex Lips lib. 1. 2. Sa●urnal seeming perhaps to runne another way yet at the length falling into the same Sea and Ocean of blood Which custome had also a religious pretext The first occasion was taken from funerals They religiously beleeued the soules of the deceased were pleased with mans blood and made propitious Hence in their funerals were captiues bought and sacrificed But a while after Delight and Pleasure altered the manner and to make others sport they must fight themselues to death This first was done priuately in their Parlours where they feasted but after And grew on by deg●ee in the open markets of Rome and in their publike feasts but as yet vpon occasion onely of funerals first of great personages then of the meaner sort lastly of women But the peoples eyes must be oftner fed with these their deliciae cibus oculorum as they were called the delight and food of their eies Which was accordingly done by popular and ambitious Magistrates and all others Qui gratiam à populo exambire vellent aut honorem who would curry fauour with the people and stood for some place of honour From Rome the custome spread it selfe into the prouinces yea euen to Iewrie where saith Iosephus Agrippa Ioseph l. 19. at one onely solemnity furnished forth 700. couples of Combatants At the first slaues onely and captiues were giuen after the better sort and freeborne gaue themselues Neque ob●●●● generis humines sed clari illust●●sque 〈◊〉 lant●● a omnis grat●●taque opera pugnantium fait Liu. lib. 18. Ter●●ll partly for a price partly for praise Of whom Tertullian Quot otiosos affectatio armorum ad gladium locat certe ad feras ipsas adfectatione armorum descendunt de morsibus cicatricibus formosiores sibi videntur How many idle fellowes doth the affectation of armes cause take the sword in hand to fight their prizes surely through affectation of valour men incounter and enter the Lists euen with sauage beasts and account themselues beautified by the prints of teeth and scarres which they shew in their faces Yea their Nobles often Knights and Senatours came in play and for nouelty also came Pigmees Dwarfes and also women with swords vpon the Stage This Play cost Europe in some one Moneth no lesse then twenty if not thirty thousand men or else mine author * Ment. 〈…〉 v●ꝰ 〈◊〉 ●ensis Europae sicu● vicenis ●a●●●um millibus a●●●rice●ts 〈◊〉 S. ta●nal 〈…〉 Lipsius will be content to take the lye O Satanicall bewitchings and how to be watched against by such as loue their soules Quest 2 How was their ●eale accepted But to returne to our former example was God herewith so well pleased as the Iewes imagined The gods in my text no doubt were pleased very well they required this seruice and to them it was meat and drinke for they feed on blood Pleased I say yet neuer appeased For this hungry Deuill neuer hath enough His malice to vs now is great and greater then euer And may not this make vs