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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

added which they cannot hide from the eyes and obseruation of the wise but because this depth of Satan is bottomlesse as reaching to hell it selfe we cease to search further into it as hauing already beene drawne on further then at the first we intended These are the deuillish policies of such as would seduce the soules of men from the truth of God whereby yet as they deceiue so are they deceiued being those very deceiuers which S. Paul so long since hath warned vs of 2 Tim. 2.13 For behold while they are playing their feates you may as it were see Satan looking ouer their shoulders setting them also and heartning them on and by them working his owne purposes hee being the grand-deceiuer deceiues both and laughes to see the deceiuer deceiued by himselfe Yet if you please to looke vp higher you may see God the Great Master of this game and tragicke-comedy who by his infinite wisdome being as it were the Poet contriued purposed the being of each thing and from eternitie disposed of them you may I say see him ruling ouer-ruling and disposing the actions of them all so that while euery one workes for himselfe and for his owne end he makes vse of all for his owne glory either in the iust condemnation of them that perish whether they be deceiuers or deceiued or the saluation of his chosen Ezek. 14.9 10 11 1 Cor 11 19. who thus are proued and approued On him then and on his onely word wee are to depend for direction Yet are wee also wisely to obserue and take notice of the policies of enemies which when we know wee are to take heed of lest Satan should get an aduantage against vs for saith the Apostle 2 Cor. 2.11 wee are not ignorant of his deuices The same Apostle saith of seducers They shall proceed no further 2 Tim. 3.9 for their follie shall be manifest to all men Where we may note the reason why seducers so long and so much preuaile is from mens ignorance of their follie madnesse and plots Wee may iustly then bewaile the estate of the commoner sort of Papists for others they are iustly hardned whose eyes are blinded so that they can neither see the sophismes trickes by which they are deluded nor yet the euidence and onely rule to iudge both of truth and falsehood Gods sacred word in the Scriptures which word tels vs what Pastors and Teachers we are to hearken vnto namely to such as Christ gaue at his ascension and still giues to make vs perfect men in him and that we henceforth should be no more children Ephes 4 1● tossed to and fro and carried about with euery winde of doctrine by the sleight of men and cunning craftinesse whereby they lie in wait to deceiue The remedie he giues vs is double in the next verse the first is to speake or follow the truth in loue And ●● otherwise we may feare to be giuen ouer to strong delusion 2 Thess 2.10.11 and to haue our portion with them that perish because they receiued not the loue of the truth that they might be saued This loue of God and his truth is made a note of a true professor whom God by false prophets doth proue whether he loue the Lord with all his heart or no. The second is Deut. 13.2.3 to grow vp into him in all things which is the head euen Christ For as it is in the same chapter said by him and by his ministerie we may become perfect men Verse 13. and attaine to the measure of the stature of the fulnesse of Christ In Christ then there is a fulnesse and from him we haue a fulnesse Therefore I conclude with the Apostle S. Paul Coloss 2.3 4. And verses 8.9.10 that in Christ are hid all the treasures of wisdome and knowledge And this I say lest any man should beguile you with entising words CHAP. X. Satans policies in himselfe and by his Instruments the Popish sort for the killing the bodies of the Saints 2. Popish plots and policies for the effecting of their second end Namely For the killing the bodies of the Saints LEt vs now in the next place see if we cannot also finde like deuillish sleights and policies vsed for and in the killing of the bodies of the Saints Satan to animate the Heathen to the voluntary murthering and killing themselues children in sacrifice to him wanted not his tricks of deceit and delusion his religious pretext of most acceptable seruice when our dearest things are not spared for Gods sake his plausible perswasions as of a thing most reasonable viz. that man who sinneth should also by his bloud expiate sinne especially the innocent as are children die for the nocent In the 3. Sect. and the like of which more hereafter In like manner we may now finde him by his instruments plotting and politiquely practising the death of Gods dearest seruants on earth I doe not speake of that Popish bewitching the minds of their owne whereby men are perswaded and made willing to vndergoe an imaginarie and false martyrdome but of those pretences grounds colours and deuices which are vsed by them for the animating of others to attempt and practise the murthering of Christs harmelesse sheepe Our Sauiour hath foretold vs that whosoeuer killeth his seruants Ioh. 16.2 will thinke that he doth God seruice So now the time indeed is come when the doctrine and practise of killing Gods Saints especially of Christian Kings is made passable and approued vnder pretence of pleasing God All now is shrouded vnder the habit of Catholike zeale and the Catholike cause Let vs in particular see vpon what grounds and pretences they goe and by what degrees they proceed First they haue learned one point of policie of old practised by others Pharaoh king of Aegypt who knew not Ioseph nor Gods people and children with him seeing the Children of Israel to increase abundantly and fearing herevpon the weakning of his kingdome called a Conuocation and said to his people Come on Exod. 1.10 1● 22 let vs deale wisely with them lest they multiply c. Hereupon when hard taskes could not keepe them vnder hee commanded the Hebrew midwiues to kill all the males as soone as they were borne and that not taking effect his owne people to cast them into the riuer and drowne them Now this was a Deuillish Policy and fit for him to practise who is a deuouring Dragon which accordingly he did for fearing what now hee feeles namely the weakning of his kingdome by the birth of Christ Reuel 12.2 He stood before the woman which was ready to be deliuered for to deuoure her childe as soone as it was borne Mat. 2.13.16 Euen so did Herod seeke to destroy and kill our Sauiour so soone as hee was borne whose Kingdome he imagined would be contrary to his and consequently ruinate it The very same the Iewes his owne people to whom he

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

him in the wildernesse and grieue him in the desert yea they turned backe and tempted God 2. Measure Secondly for quality manner degree and measure of sinne thus Hebr. 11.36 Others haue beene tried by mockings and scourgings of wicked men yea moreouer by bonds and prisonment For this is such a sin for height Luke 3.20 3. Impudency as Herod added aboue all his sinnes when hee shut vp Iohn in prison Thirdly for impudency Esay 3.9 Yea they declare their sinnes as Sodome they hide them not Fourthly for defence and iustification of them 4. Defence whereby in a manner merit is ascribed to them Iohn 16 2. Yea the time commeth that whosoeuer killeth you shall thinke he doth God seruice Fifthly for delight in sinne Isay 66.3 Yea 5. Delight they haue chosen their owne wayes and their soule delighteth in their abominations Lastly for resolution Zach. 7.12 Yea 3. Of resolution they made their hearts as an Adamant stone lest they should heare the law Now surely if such was the generall ouer-flowing of sinne when these things were written what may wee thinke is it now in these last dayes of the world wherein Saint Paul hath told vs Perillous times shall come 2 Tim. 3.1.2.3.4.5 for men shall be louers of themselues couetous boasters proud blasphemers c. We need not seeke farre to finde many amongst vs on whom we might instance all the former complaints of God and his Prophets which we might iustly take vp against the prophane miscreants of our times But leauing this generall consideration who feeles not in himselfe and sees not in others each sinne without timely resistance made growing to an height by the same degrees that man himselfe from nothing growes to his perfection This resemblance I follow the rather because it is vsed by S. Iames ch 1. v. 14.15 and Saint Paul Rom. 7.4.5 For sinne is a bastardly brood hauing the Deuill to its father and our corruption to the mother which is the Deuils concubine First Lust Eleuen degrees by which each sinne growes to its height concupiscence and the corruption of our nature is as the prostitution of the soule by which it lyeth open to the Deuils suggestions Secondly wicked thoughts whether steaming vp thence or cast in by Satan are as the seed in the wombe Then sudden delight is as the retention of the seed in the wombe Fourthly Consent is the conception of sinne Fifthly a more permanent and enduring delight vpon consent is as the fashioning and articulation of it Then Sixtly purpose to commit sinne is as the springing of the child in the wombe hastning the birth and egresse Then seuenthly followes the act it selfe as the birth of sinne These are the degrees about the breeding and hatching of sinne Yet foure more there are about the growth of it to be gathered out of Hebr. 3.8.12 which are as the increase perfect stature decaying and death of man First by iteration of the act of sinning the heart is hardened Secondly it becomes an euill heart then an vnfaithfull heart And Lastly it departs from the liuing God by vtter falling away from God grace and goodnesse Now that which will follow vpon all these is that one sinne perfited will draw on and make way for other greater sinnes so that without repentance men shall proceed from euill to worse till at the length they be tied and bound in infinite chaines and therein kept for the day of destruction Oh therefore that men out of the former considerations would but lay to heart this mysticall working of sinne that with feare they might either watch against the first motions of sinne or with speedy repentance but winde themselues out of the snares of the Deuill as knowing that otherwise God will one day wound the hairy scalpe of him that goeth on in his sinne We must resist sinne at the beginning What is then to be done Surely this should cause vs earnestly to intreat by daily and vnfained praier that we be not lead into tentation seeing there is no sinne so great into which we may not in time fall especially if God leaue vs to our owne corruption and Satans politique stratagems or otherwise in his iustice giue vs ouer from one degree of sinne to another This we may iustly feare when we are not carefull to resist sinne at the first If we giue entertainment to euill thoughts and lodge them 〈◊〉 our hearts Satan seeing how kindly we receiue and intreat his harbingers will come himselfe attended with legions and take vp the best roome in our hearts out of which he will not be dislodged till we seeke to and giue welcome to Christ and his spirit a stronger then Satan Here then is vse and need of our diligence watchfulnesse and wisdome Oh that we could be but as wise in this kinde as others are wicked Harlots which prostitute their bodies to filthy lusts labour by all meanes they can either to hinder the conception or to kill the childe in the wombe or to drowne it or otherwise to make away with it afterwards that so they may auoid the shame of the world and charge of bringing it vp When Pharaoh would hinder the multiplying of the children of Israel in Aegypt Come on Exod. 1.10.16.22 saith he to his people let vs deale wisely with them lest they multiplie Hereupon as he set hard Taske-masters ouer them so he commanded the Hebrew Midwiues when they did the office of a Midwife to the Hebrew women to kill all the males Which when it tooke not effect he then charged all his people saying Euery sonne that is borne ye shall cast into the riuer Happy we if we were so wise in dealing thus with the children and fruit of our concupiscence either to hinder the conception of them by not consenting or the birth by not committing sinne or being borne to dash these little ones the children of confusion against the stones Psal 137.9 or rocke Christ Iesus But alas sinne and Satan are too wily for vs and our owne hearts too treacherous and our nature weake so that in this state of mortalitie we cannot possibly hope to be free of sinne Humanum est labi errare decipi we must cease to be men before we can hope to cease from sinning To sinne is inseparable from mans nature and that man doth sinne it must be ascribed to humane frailtie as it s said of Ephraim and Iudah Hos 6.7 But they like men haue transgressed the couenant What then Seeing we cannot but sinne shall wee delight in sinne God forbid Thus of men we should become beasts namely filthy dogges and swine 2 Pet. 2.22 whose propertie it is to returne to the vomit and to wallow in the mire Much lesse then must we become deuils by defending knowne sinne or being enemies of righteousnesse or resisting the good motions of Gods Spirit or the truth for which Elymas deserued the name of childe of

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

onely Word made the world of nothing Christ and his Apostles gaue life to the dead limbs to the lame c. so the Deuill in imitation hereof hath perswaded silly credulous men and women that there is in words and speeches if rightly rehearsed a certaine naturall and effectuall power of working strangely vpon things and persons ouer which they shall be vttered So nothing can fall out extraordinarily as strange births monsters and such like things as are wrought by the hidden and secret operation of naturall causes August de Ciuit. Dei lib. 10. cap. 16. not without Gods speciall hand of prouidence but by his craft he will seeme to be the author of them And thus to speake iointly both of his predictions and miracles of his words and works when he perceiues beforehand by the meanes formerly mentioned Gods will or purpose concerning any thing he foretels it and intermeddles in it whereby it might seeme not onely to be foretold but also effected by him hereby winning the praise and credit of it if it be good if otherwise yet comes he to bee feared and reuerenced Whereunto the practise of Columbus the first discouerer of America seemes not vnlike who being in the Iland of Iamaica sicke and in want the barbarous inhabitants denied him food commerce and trafficke whereupon he foreseeing an Eclips of the Sun which they worshipped as God threatned to be reuenged on their god shortly vnlesse they did relieue him telling them the time when which being obserued and the Sun eclipsed they forthwith supplied his wants feared and reuerenced him exceedingly Dae●●one ●ene●●ntur homines quasi terrestr●s d●os depalsores malorum quae ipsi faciunt arrogant coli se volunt ne noceant La●tant Instit lib. 2. cap. 15. Hinc Febris culta fuit Pallor à Babyloniis Draco apud Danielem ne mal●m inferant N●stus Bethul ad Lactant. Instit lib. 2. cap. 16. August de ciuit Dei lib 10. cap. 32. So Satan if any good thing be to befall any according to Gods appointment this he promiseth in his owne name to doe for them but on a condition they must dedicate temples and sacrifice vnto him but now let any danger be towards then for some friuolous cause or other he is exceeding angry and therefore pronounceth some direfull sentence or other vpon them which indeed he knowes that God will execute yet this he doth that it might seeme to come vpon them for some contempt of him suppose it come not then will he seeme to haue beene appeased with their sacrifices so that indeed they must needs both feare him in regard of euill and sue to him for good things and for the remouall of euill Now by these meanes haue these wicked spirits attained their end which was as Saint Augustine saith Vt sibi jus quodammodo vendicent in materiâ infirmâ fragilitatis humanae to domineere ouer mans frailty And thus for a generall conclusion of this point we say with a certaine Father Satan hominum credulitatem mentitâ diuinitate deludit that Satans suttlety through mans credulity hath wonne himselfe the name and credit of a god vpon earth and that not onely among the Heathen but with Gods owne people also But what saith my Text for all this Is the Deuill so indeed or doth God so acknowledge him No for they sacrificed their sonnes and their daughters vnto Deuils CHAP. V. Diuers vses and inferences from the former Considerations Inferences from the former considerations THese former considerations being of such waight are not thus to be left and passed ouer without our further meditation on them what may we then gaine by the former discourse First let vs thus reason 1. Hypocrites in time shall be discouered were these goodly gods then of the Heathen but deuils and hath God now vnmasked them and discouered them to vs his seruants so to bee Then surely God likewise in his good and appointed time will bring to light all such things as now lye hid in darknesse and take from all hypocrites the vaile of their hypocrisie Now perhaps men strout it out and liue as little gods here vpon earth or like the children of the most high both in their owne and others estimation but yet the time commeth when as the Lord saith they shall die like men Psal 82.6.7 Ezek. 28.2 and 7.8.9 and fall as one of the Princes Thus saith the Lord God to the prince of Tyrus because thine heart is lifted vp and thou hast said I am a god I sit in the seat of god in the midst of the Seas yet thou art a man and not God though thou set thine heart as the heart of God Behold I will bring strangers vpon thee they shall bring thee downe to the pit and thou shalt die the deaths of them that are slaine in the midst of the Seas wilt thou yet say before him that slayeth thee I am God but thou shalt be a man and no God in the hand of him that slayeth thee Ezek. 28.2 c. Wee read in the histories of the West Indies Ioseph Acosta in his naturall and morall history of the East and West Indies in English lib. 5. cap. 10.21 and 30. that the Mexicans had a yearely sacrifice for the which in some feasts sixe moneths in others a whole yeare before they tooke a Captiue to whom before they did sacrifice him to their idoll they gaue the name of the idoll to whom he should be sacrificed and apparrelled him with like ornaments to those of the idoll during which time he was reuerenced and worshipped in the same manner as the idoll it selfe hee had the most honourable lodging in all the Temple where he did eat and drinke what he would and was merry but yet he had alwaies with him twelue men for his guard lest he should flye and to this end at night he was put into a strong prison or cage well the feast being come and he growne fat they disrobed him killed him opened him eate him making thus a solemne feast and sacrifice of him The application is easie what one man is that in the Church or yet on earth that hath giuen vnto him and takes vnto himselfe the name of God inuested in the titles and properties of God exalting himselfe against all that is called God or worshipped that sits as God in the temple of God shewing himselfe that he is God If you know not the Apostle will tell you 2. Thess 2. namely he it is who when that 〈◊〉 withholdeth shall be taken out of the way shall be reuealed in his time whom the Lord shall consume with the spirit of ●●s worth and destroy with the brightnesse of his comming in the meane time Pride is as a chaine vnto him not to beautifie him onely but to bind him and his owne iniquities haue taken him and he shall be holden with the cords of his sinne then shall the time be

whose whole number may not well bee thought lesse then a Million of men might perhaps be thought not vnfit to be imployed in warlike seruice As these things are wisely obserued and more largely handled by the worthy Author of the Relation of Religion c. whose booke being not so commonly in euery ones hand I thought good here and there generally to touch some of his obseruations and by my pen to communicate them to the more Iesuits Lastly in a mysterious policy the order of Iesuites in these last dayes haue beene inuented to shoulder vp the tottering Tower of Babel These are bound to the Generall of their order and so to the Pope in a speciall vow of blind obedience to be ready to doe and execute whatsoeuer shall be inioined them without inquiring and asking why or wherefore These haue speciall commissions and are licenced as the Popes Apostles to trauerse Sea and Land to runne ouer the whole earth euen to the farthest Indies to gather new Subiects for the Pope hauing also speciall faculties granted vnto them and permission to goe in lay-mens apparell to equiuocate to hatch and conceale treasons and the like 2. Now secondly where faire 2. By Feare hopefull and contentfull meanes will not serue there they goe about to hold men bound to them by Feare And for this purpose the deuice of auricular Confession is made to serue Scire volunt secreta domus atque inde timeri for by this they come to know mens counsels and designes mens sinnes and secrets and so to be feared The like feare they strike into the hearts of Christians by the thunderclaps of Excommunication and Church censures and also by the power of deposition of Princes pretending authoritie to excommunicate and depose Princes and to discharge their subiects of all oathes and bonds of obedience and to bind them in paine of damnation to rise against them So especially by the terror of the Inquisition which is the greatest slauery that euer the Christian world endured The tyranny whereof is such as would require a large booke to describe it The care of it being committed to the most zealous painefull and rigorous Friers that can be found the least suspition of heresie affinity or any commerce with Heretikes as they call vs yea the bare reprouing the liues of their owne Clergy is enough to bring men within the compasse of it which if once it seize on them and they in the least manner be taken tardy they had better suffer the most cruell death in any reasonable time then to endure so many deaths before they can be suffered to dye for death shall be accounted a fauour By this as also by their other cruelties and butcheries on the bodies of their enemies where and when it is in their power they bind their owne most strongly though slauishly to them Euen thus hath the beast of Rome ingaged all sorts of men Reuel ●3 16 by making them receiue a marke from it And euen thus also got the Deuill among the Heathen to be worshipped and adored as God partly by more faire louing and plausible meanes partly also by feare and by doing hurt as is proued What other politique fetches are vsed by them to aduance the seat of Antichrist were infinite to recite nay they passe the ordinary reach of men Satan the contriuer and author of them best vnder God knowes the depth and number of them Of him they haue learned by all manner of wickednesse to aduance themselues and as we see in the former instances neuer to inquire what is honest what is holy what agreeing to charity and religion what is honorable or dishonorable to God but to consider what may any wayes make for the furthering of their owne designes and to put that presently in practise Swering forswearing lying dissembling equiuocating forging and such like are the Pillars of Popery It is a firme maxime with them * Qui nescit dissi●●late nescit regnare Ad annu● 1572. He that knowes not how to dissemble is no fit man to be a King This was the saying of one Lewes King of France commended by Thuanus where he writes of Charles 9. by whose authority saith he the massacring of Protestants was performed contrary to that which he had in his Letters signified to other Princes So that the hands of all that are with aspiring Absolom may be strong Ahithophels wicked counsell shall be followed and Absolom will goe in to his fathers concubines in the sight of all Israel so rather then Rome shall be left empty of Cardinals I had almost said Carnals which may strengthen the hand of the Pope the Curtezans which in an honest zeale were banished out of Rome shall be restored and the publike Stewes againe permitted CHAP. XII Popish imitation of Satan in Miracles and Visions for the furthering and effecting the forenamed three ends THus now at the length wee haue found the Court remoued and the god of the Heathen to beare rule The former three ends furthered by Miracles and Apparitions though more couertly in the person of the late Popes each of whom we may finde sitting in the Temple of God shewing himselfe that he is God Wee haue discouered him by his pride against God by his seducing the soules and killing the bodies of men euen of the Saints and wee haue traced him in part by his footsteps Yet see how to effect the former three ends and to win authoritie and credit to his person to his practises to his doctrine the Pope and popish Church hath also made vse of or rather abused such diuine Miracles and Reuelations as were in vse in the primitiue times of the Church abused I say by an apish imitation euen of Satan Sup. Chap 2 sine Chap. 3. 4. whom we haue shewed to haue especially preuailed with the Heathen by his imitation of God in his workes of power and prescience Not to speake any thing in speciall of the heresies of the Mirabiliarij and Enthousiastae wee say See Danaeus on August de●aeres cap 94. that the popish Church would aduance it selfe and also hath by Miracles and Apparitions which yet all of them are not true as done by the power of God for the confirmation of the truth of God but false Vel à fals● ve● ad falsiam as being either from a false worker or to a false end We say not that all popish miracles are fained by themselues but that as many of them are fained to delude others so many also haue the deuill who is false and a lier for the chiefe author of them by which the supposed miracle-workers his instruments doe not only delude others but are deluded themselues And so we say of Apparitions For thus it is foretold of Antichrist that his comming is after the working of Satan 2 Thes 2.9.10.11 with all power and signes and lying wonders and with all deceiueablenesse of vnrighteousnesse in them that

sacrificed their sonnes and their daughters vnto Deuils SECTION III. CHAP. I. HAuing dispatched our former Consideration of these idoll gods who were Deuils wee now come to take view of the Seruice and Sacrifice done vnto them Israels sacrificing of their children vnto Deuils which being also a sinne of an high nature we will consider together with the zeale of their seruice the height of their Sinne that so their zeale through sinne prouing fruitlesse may as deterre vs from the like so yet at once both condemne our coldnesse and expell it by prouoking to a zealous offering of acceptable sacrifice You haue heard the summe of what you must heare Which was a most grieuous sinne in diuers regards Their sinne from diuers circumstances becomes exceeding great It is first a sinne aboue many sinnes added aboue the rest here brought in with a yea elsewhere thus aggrauated against Ierusalem Is this thy whoredome a small matter Ezek 16 20. small though it seemed to them and nothing yet this nothing being added to their other sinnes vnrepented of and let Sinners note it makes the summe of their sinne proportionably to rise to the adding of Cyphers in Arithmeticke Secondly it was a sinne as high so spreading being at height it fals like a mist spreads and pollutes the whole Land with bloods in the plurall 2 Kings 21.16 verse 38. and Ierusalem is filled with innocent blood from one end to another A sinne thirdly not simply sinned Isa 57.5 but sinfully for being inflamed with idols saith Esay they slow the children in the valleyes Thus fourthly was Gods temple that holy Land which Abraham had sanctified by the blood of Isaac who herein was a type of Christ in that Land to bee offered in sacrifice turned to a butchery and shop of cruelty and the God of Israel made to delight in the effusion of innocent blood Foure moe circumstances in the text aggrauating their sinne 1. W●● off●●ed their children Yet see their sinne through foure moe circumstances in the text and it will appeare in it owne colours and greatnesse 1. Who. 2. Whom 3. What. 4. To whom 1. Who They though not all yet not a few the indefinite seemes to incline to the vniuersall But who First not the reiected Heathen who knew not God 1. The Ie●●● and whom this best beseemed but they the accepted Israelites Gods owne people and peculiar Nor Israel onely but Iudah also though God had said Though thou Israel play the Harlot Hos 4.15 Ezek. ●● 47.51 And ● 5.6 yet let not Iudah sinne And yet hath Ierusalem iustified her sisters Sodome and Samaria And This is Ierusalem saith the Lord in Ezekiel which hath changed my iudgements into wickednesse more then the Nations and The iniquity of the daughter of my people I●●m 4.6 saith Ieremy lamenting is become greater then the sinne of Sodome and her Na●arites once purer then the snow And 8. and whiter then the milke now their visage is blacker then a cole Blacker both in regard of sinne and of answerable suffering Happy then were these Iewes yet not so happy as to hold their happinesse Aliâ felicitate ad tuendam felicitatem est opus Senec. c. 17. de br●uii vitae Outward priuileges exempt nothom error And what prerogatiue then saue that of sauing grace can yeeld security from falling foully whether in matters of doctrine or manners of life nay this example tels vs That the greater the dignity the greater is the danger both of sinne and punishment because the greater is the duty Here Corruptio optimi pessima that is The corruption of the best things is alwaies the worst is no truer in nature then in grace The sweetest wine Optima cito vitidutur in pessima abeunt Laurent Anat. l. 8. qu. 8. by corruption turnes to sowrest vinegar and the most generous degenerates furthest Mans body of all other most exquisitely tempered proues therefore most distempered and annoyed with diseases while it liues and when it is dead most noysome and annoying Good wits often proue if not exceeding good then as Iulians extremely wicked So Pliny complaines that man onely is giuen to superstition and it to him yet let him not maruaile for man onely is religious The greater measure of spirituall light reprobates haue the greater is their danger of sinning that sinne which is to death And Lucifer got the greatest fall because hee fell from such an height the nearest heauen and happinesse then now the furthest off Then bragge not Rome of exemption from errour nor trust we Protestants in the outward priuiledges of the Gospel nor rest we fathers and brethren of the Clergy secure in our knowledge and gifts aboue others As are our gifts so are our sinnes if our gifts bee either not vsed or abused And as are our sinnes so shall be our sufferings To each degree of created excellency All dignitie drawes with it answerable danger there answers in proportion its degree of misery Things that haue being are subiect to not-being and because aduanced from Nihil negatiuum nothing a negatiue they are therefore in danger of returning to Nihil priuatinum nothing a priuatiue to be depriued of that being they had Things liuing onely die a stone dies not if the life of nature then the death of nature onely as in beasts if also the life of grace as Adam and we in him then also the death of grace as now we feele If life haue sense then death is also felt and sensible Nec s●●re licet ●antu● mihi mo●● de●●e Sed 〈◊〉 Deum c I●●chus apud O●id Me●● lib. 1. plants die but feele no paine The quicker sense as in our Sauiour the sorer paine Our soules immortality addes to our misery for our death dies not Christians shall dye not a longer yet a sorer death then Infidels Tyre and Sydons condition at the day of iudgement shall be more tolerable then ours not repenting And for thee Mat● ● 2●●● ô Capernaum which art exalted vnto heauen because heauen had its motion and the God of heauen more familiarly conuersed with thee thou shalt be brought downe to hell In a word God will be no loser by vs. He will be sanctified either of all or on all that come neare vnto him The more we receiue and the greater prerogatiues whether Christian or Ciuill let Nobles also note it the greater proues our vnthankfulnesse and sinne as in these Iewes and sinne hath alwayes her reward proportionable 〈…〉 offered their owne children Se●e● ep Now secondly who They Parents Vse Parents thus to be vnnaturall doe not euen wild beasts of the Forrest as Seneca obserues so loue their yong ones that for their safety they often runne themselues to death vpon the hunters Iauelin 1 King 3.25.26 This loue of Parents did wise Salomon take for a ground and rule to discouer the true mother by it And it hath strangely shewed