Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	condemn_v	zeal_n	zealous_a	26	3	8.7595	4	false

Text snippets containing the quad

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

listen to Saint Gregory his lesson Greg. 〈…〉 which is Iniustum est seruire diabolo qui nullo placatur obsequio We haue no reason to doe the Deuill seruice when nothing we doe can make him propitious He then that thus seekes heauen shall come as short of it as did those Carpocratian heretikes of whom Saint Austen August de haeres cap 7. who professedly taught the practise of all filthinesse that so by pleasing wicked Fiends in whose power they were they might be suffered to passe quietly without disturbance through their aery regions to the celestiall But for the true God God was much displeased therwith Deut. 12.31 Ier. 29.5 this kind of seruice could neither please him nor appease him he condemnes it here and elsewhere and his wrath was kindled against them for it verse 40. Yet might they say they intended nothing but well by it and if they erred it was an error of loue not loue of error seeing for his sake they spared not their dearest children Truth if Intentions without or against Gods word would excuse But wil-worship with disobedience is no plea at Gods bar Abrahams example doth not iustifie it Yet Abrahams zeale was commended true because it was cōmanded But Agamemnons was condemned because by the law Thou shalt not kill it was forbidden And was not Abrahams Yet is not the others zeale hereby warranted God who is aboue his Law tried Abraham by a special command dispensing with the general vnto which the other still stood bound as hauing no speciall Abraham obeyed while he disobeied if disobeyed not so the other Abraham was not blamed for his butchery but praised for his pietie A cult de ciuit 〈…〉 2● saith S. Augustine Quòd voluit filiū nequaquàm scelerate sed obedienter occidere Inasmuch as hee was ready to haue slaine his Son not scelerously but in obedience Abrahams readinesse being from diuine instinct is imitable of none who haue not the like Heroici motus non sunt imitandi Diuine and extraordinary motions are not to be imitated Wee are bound to the common rule but these diuine instincts are farre aboue it One particular Heroici motus sunt suprare●ulam saith Logicke is inferred proued or warranted by another onely where the cause and reason is alike in both but here the facts were not more like then the causes different But the truth is Abrahams obedience pleased God and not his sacrifice or rather his obedience was his sacrifice God is not delighted simply in our bloud no not of Martyrs but in our obedience whether actiue or passiue In Abraham wee see it Nam Deus qui iusserat vt id fieret Pet. Martyr in locis ne fieret prohibuit God who commanded the act yet forbade the acting of it Euen so though without iniury yea also iustly hee might require our bloud in ordinary sacrifice yet did hee require onely of the Iewes for it the bloud of beasts Thus both shewing them and vs our sinnes and death deserued by them and yet his readinesse to receiue an atonement yea the atonement of another for vs. Yet could not these outward sacrifices simply eyther appease his wrath as holding no proportion with the infinitnesse thereof or of our guilt or yet so much as please him without some better and more pleasing sacrifice August de ciuit Dei lib. 10. ca. Thus euen the Heathen Non boue mactato coelestia numina gaudent Sed quae praestanda est sine teste Fide Ouid. ep 19. Sacrificium enim visibile saith Saint Austen invisibilis sacrificij sacramentum hoc est sacrum signum est For the outward visible sacrifice is a sacrament that is a holy signe of an inuisible sacrifice If God then from thence smelled a * Gen. 8.20 Act. 20.28 Sauor of rest it was from the sacrifice of our Sauiour Christ For as it by the rest was typified so the rest by it were sanctified and accepted This hath so sufficiently alone reconciled God to vs and satisfied his iustice as being the shedding of the bloud of God that to offer any other eyther sacrifice or seruice or yet this againe to that end were as to derogate from the sufficiency thereof so to make God as implacable as we haue shewed the Deuill to be CHAP. III. An application of the former point THus haue wee seene Idolatry zealous though it reape no acceptance nor yet good fruit of its zeale Though it lose yet may wee gaine from it this profitable and vsefull consideration Idolaters more zealous in their kinde then the children of light That the children of this world are not onely more wise but more zealous also in their generation then the children of light Whose zeale therefore if it expell not our coldnesse shall condemne both it and vs. Religion sailes and holds her course betweene two dangerous rockes of Superstition and Impiety On the one side saith Plutarch In Camillo there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superstitious vanity on the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Negligence and contempt of heauenly things And such saith he is mans infirmity that keeping no bounds it is hurried sometime to the one and sometime to the other Both are euill but yet the second iustifies the first as Ierusalem did Sodome Superstition at the least in shew and pretence bordering nearer to true piety Wee may see and yet shame to see our selues so farre behinde the zealous affections and practises of Heathen Heretikes Idolaters and generally of the wicked Wee may see in Scripture Samaria doting on her louers Ezek. 23.5 Isa 57.5 or set on fire with them and the Iewes inflamed or inflaming themselues with Idols and yet our selues like Moah through our ease and long peace setled on our lees Ier. 48.11 Zeph. 1.12 and like Ierusalem curded and frozen in our dregs In my Text wee haue seene children sacrificed by their Parents to the deuill and yet see professed Christians vnwillingly if at all eyther to chastise their children doing amisse or to consecrate them to the seruice and honour of God or their Country yea impatiently to take their death when God himselfe cals them away Anno 1293. Apud Laps Monit Exe. polit Yet wee reade of one Alphonsus Peresius Gusmanus a Spaniard who holding the Citie Tariffa for the King his Master was threatned by the enemies that vnlesse hee yeelded vp the Towne his onely sonne whom they had taken should be miserably mangled in his sight No said hee betray my trust I will not for an hundred sonnes of mine if you had them and if you will needs doe it loe here is a sword and so casting his owne sword vnto them his sonne therewith was barbarously murthered himselfe nothing appalled thereat Strange also it is Idolaters zeale in not sparing themselues 1 Kings 18.28 what butchery men haue executed on themselues for the pleasing pacifying and honouring of their Idols You shall