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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	righteousness_n	zeal_n	zealous_a	28	3	9.3646	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

Sinners not some one or some few but they indefinitly the children of Israel it seemes it was a generall sinne and farre spreading 2 Of the multiplying of Sin Secondly in regard of the multiplication and re●terations of their sinnes according to the number of Idols in the Citie and out of it Thus Manasseh shed innocent blood very much till he filled Ierusalem from one end to another 2 Kings 21.16 Thus is Ierusalem said to haue built her an high place in euery street and at euery head of the way to haue multiplied her whoredomes with the Aegyptians Assyrians Canaanites yea saith the Lord thou hast plated the harlot with them and yet couldest not be satisfied 3 Of the faculties of soule and body Ezek. 16.23.24 c. Thirdly in regard of all the faculties of soule and body Ier. 8.2 all which haue beene carried to their imagined gods and hoast of heauen whom they haue loued whom they haue serued after whom they haue walked and whom they haue sought and whom they haue worshipped 4 Of the intention of each faculty Fourthly in regard of the vtmost extent and intention of each faculty Thus was Samaria set on fire with her louers Ezek. 23.5 And the Israelites inflamed or inflaming themselues with Idols slaying the children in the valleyes vnder the clifts of the rocks Esa 57.5 O height of impiety This is it by little and little to fall from God from his onely will and worship and to giue the reynes to little beginnings for thus often God in his lust iudgement giues men ouer to extremities punishing coldnesse in our holy profession by giuing men ouer to a superstitious zeale 2 Thess 2.10.11.12 Sending strong delusion that they should beleeue and loue lyes who beleeue and loue not the truth This is also the nature of sinne vnresisted for so one sin causeth another First as the efficient cause one being a bait to another and a step thereunto euen as the lesser wedge makes way for the greater Secondly as the matter thereof as drunkennes of lust Thirdly as the end thereof as when whoredome is the end of theft increasing of wealth immoderately the end of false dealing Fourthly as the meritorious cause thereof God often as is said punishing one sinne with another Where these causes concurre especially when God leaues men to themselues and to their owne corruption which being capable of all formes may receiue the very stampe print and image of the diuell himselfe what maruell if from little springs there grow a sea of wickednesse We haue seene it in these Iewes and may further see it by this gradation for we may not thinke they became sodainly thus extremely euill but by these degrees Whereas there is a double power to ouercome sinne first the power of Nature or of our owne free will such as was in Adam before his fall and secondly the power of Grace by Iesus Christ These Iewes First euen now since the fall conceiuing the wound of originall sinne to be in part curable by the power of their owne free will Malach. 4.2 they beganne to neglect Christ their promised Messiah and the onely true Physitian And whereas from this power of Nature and of Grace Righteousnesse is double Christs and our owne they Secondly proceeded to a mixture of their owne righteousnesse with his Thirdly from that to their owne righteousnesse onely from Christ to Moses from the Gospel to the Law Now whereas their owne righteousnesse and obedience is eyther inward or outward they Fourthly fell from the inward to the outward onely from inward obedience to outward performances of morall duties that is from the Spirit to the Letter from the heart to the lips and hand witnesse the fift of Matthew Now againe this outward obedience being eyther in regard of Morall duties or of Ceremoniall they Fiftly fell from the Morall to an externall Ceremoniall holinesse and a looking for of righteousnesse from their sacrifices obseruation of dayes and other Ceremonies which they preferred before Mercy Faith Obedience Now Ceremonies are eyther prescribed by God himselfe or they are onely of mens deuising they therefore Sixtly proceeded to seeke righteousnesse from ceremonies of their owne deuising and from will-worship Againe these ceremonies and practises are eyther lesse impious and abhominable as the washing of hands cups chayres or more wicked vnto which they Lastly fell namely to most wicked practises and superstitions of their owne and such as Gods Law most plainly condemnes as the prostitution of their daughters and the sacrificing of their children to deuils for saith my text Yea they sacrificed their sonnes and their daughters vnto deuils CHAP. II. Containing an Application of the former Chapter WAs it thus with the Iewes Gods owne peculiar people Rom. 3.2 and ● 4 to whom were committed the Oracles of God to whom belonged the adoption and the glory and the couenants and the giuing of the Law and the Seruice of God and the Promises and may it not be so with vs Christians What better or greater priuiledges promises or exemptions from possibility of erring haue we then they further forth then we and they hold our selues to the heauenly patterne the onely rule of Gods word Nay is it not so already with vs Christians and hath not the mystery of iniquity and Idolatry growne to its height by like degrees Popery growes on by degrees See it in these particulars not to apply to Papists what was lastly obserued concerning the Iewes which any diligent eie comparing the one with the other 1 Worshipping of Images may easily do First In the worshipping of Images many doubt whence this had its beginning I doubt not to affirme from corrupt nature for we see men naturally delighted with pictures and Images wee see what loue and respect children giue to their puppets how they prefer the resemblance of a Doue or Dog made into a cake before the lumpe or loafe it selfe some picture or puppet made out of siluer before the lumpe or masse of siluer Though with Plutarch Plutarch Sympos 5. qu. ● I easily grant that Art and imitation of nature draw on our affection and liking to them without any other master yet I thinke that is rather in men growne then in children who haue no iudgement of the workes either of nature or Art but men both vpon the former ground and also naturally delight in making and beholding pictures as resemblances of the workes of God and nature which workmanship of his seeing they cannot make they yet imitate and delight in it These then are the degrees grounded partly on Nature partly on Art First Delight Secondly Ornament for so also are they vsed Thirdly they had also an historicall vse But fourthly honour and respect giuen to deceased friends and benefactours haue caused statues to bee made and erected pictures to be hanged vp first onely in the houses and porches of priuate friends but at the length in Churches also and

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 deuill Act. 13.8.10 Our onely way then is to be as zealous in good We must shew a proportionable zeale against sinne as euer wee haue beene forward in euill and whereas perfection in this life is to be measured rather by our desires affections resolutions and indeauours then by performance to shew our zeale first by our hatred of euill 1 By our confession and our confessing and bewailing of sinne aggrauating it against our selues by the same degrees by which we trespassed against God Dan. ●5 and 7. saying with Daniel for himselfe and the people in captiuitie We haue sinned and haue committed iniquitie and haue done wickedly yea we haue rebelled and departed from thy precepts c. 2 In our new obedience and willingnesse Secondly by being ready and willing to our power yea beyond our power to yeeld obedience to Gods Commandements that so for our readinesse and resolution to obey we may say with Dauid Psal 40.8 Psal 11● 34 I delight to doe thy will O my God yea thy law is within my heart and pray with him Giue me vnderstanding and I shall keepe thy law yea I shall obserue it with my whole heart that so it may be said of vs generally in respect of all good duties what Paul said of the Macedonians in the matter of almes 2 Cor. ● 2 To their power I beare record yea beyond their power they were willing This resolution to obey God euen in his hardest commands whether by obedience actiue or passiue our Sauiour Christ would haue to be in vs all Luke 14 20. saying If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also he cannot be my disciple This affection was in S. Paul and should be in vs when for Christs sake and the Gospels he said to the Philippians Yea Philip. 2. ●● and if I be offered vpon the sacrifice and seruice of your faith I ioy and reioyce with you all 3. In our sorrow for sinne Thirdly by our sorrow for sinne committed and by the fruits thereof that so also it may be said of vs as S. Paul said of the Corinthians 2 Cor. ●●● Behold this selfe-same thing that ye sorrowed after a godly sort what carefulnesse it wrought in you yea what clearing of your selues yea what indignation yea what feare yea what vehement desire yea what zeale yea what reuenge Such Yeaes as these would eccho well to this Yea in my text where it is said Yea they sacrificed their sonnes and their daughters vnto Deuils THE HEIGHT of ISRAELS Heathenish Jdolatrie PSAL. 106.37 Yea they sacrificed their sonnes and their daughters vnto Deuils SECTION II. CHAP. I. Wherein is proued that the gods of the Heathen were Deuils NOw let vs consider this sinne in particular and because it is a sinne of this nature belonging to Idolatrie and false worship Of the Idoll gods of the Iewes and Heathen let vs first take a view of these Idoll gods Secondly of the sacrifices and seruice done vnto them It s here said They sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deuils or to destroyers and spoilers so called from the effect not to any Platonicall or good Daemon but to the deuill himselfe our malicious aduersarie If wee compare this place with Deut. 12.31 we shall see that these deuils were the gods of the Heathen There the Lord forbids his people to doe vnto him as the Heathen did to their gods for they saith the text haue euen burnt in the fire their Sonnes and Daughters to their gods and Deut. 32.17 Moses in his Song complaines of the Israelites that they sacrificed vnto deuils not to God to gods whom they knew not to new gods that came newly vp These gods were the Idols of Canaan verse 38. of this Psalme and the Idoll Moloch whereof in particular God gaue his people caueat Leuit. 18 21. which Idoll was the Image of a Calfe vast and hollow hauing seuen chambers or roomes in it according to the variety of seuerall gifts and sacrifices which were to be consumed in it whereof one was appointed for a sheepe another for a lambe a third for a calfe but the last was for children who by their parents were cast in and burnt quicke ●hat they were Deuils ●●oued ● From Scrip●●●● Here wee will shew first that the gods of the Heathen were indeed Deuils Secondly How Deuils came to bee acknowledged and worshipped for gods That they were Deuils will plainly appeare if first we consult with the Oracles of God Saint Paul tels vs 1. Cor. 10.20 that the things which the Gentiles sacrifice they sacrifice to Deuils and not to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies euill spirits and the very Deuils according to the vse of Scripture which by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstands diabolos Deuils as 1. Tim. 4.1 where mention is made of doctrines of Deuils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Leuit. 17.17 God chargeth his people that they shall no more offer their offerings vnto Deuils after whom they that is the Gentiles haue gone a whoring And so is Rehoboam said 2 Chron 11.15 to haue ordained him Priests for the high places and for the Deuils and for the Calues which he made and my text is plaine which saith They sacrificed their Sonnes and Daughters vnto Deuils ● From their accepting of sacrifice See Baruch chap. 6. A further proofe hereof is that they were neither the true God for Saint Paul tels the Galathians ch 4.8 that when they knew not God they did seruice to them which by nature are no gods neither good Angels for they both require and accept sacrifices which good Angels know to be due to the true God onely and so indeed they are for saith Saint Augustine a August de Civit. Dei lib. 10. cap. 19. As when we pray to or praise God we direct our words to him onely to whom we offer in our hearts the thing signified by our words so in our sacrifices we offer not any visible sacrifice but to him b Non altere quam illi cuius in cordibus nostris invisibile sacrificium nosipsi●sse debemus onely to whom we owe the inuisible sacrifice of our owne hearts and selues Therefore the good Angels being perfect in charity both towards God and man will neither by accepting any sacrifice dishonour God which euen good men Paul and Barnabas Acts 14.14.15 refused to doe nor seeing they loue vs as themselues will they haue vs to attaine happinesse by other meanes then they themselues doe so that seeing as the same Father saith August ut supr lib. 10. cap. b. 4.7.19.25.26 The summe of both Tables is fulfilled in this that we should c Et a quibus diligimur duci quos diligimus ducere both be gained to God our selues by such as loue vs and

horrible iudgements on himselfe Oh then let this at least make vs feare all our wayes wee tread in with Iob. lest we set our feet in those broad pathes of sinne and vngodlinesse which lead to such horrible slauery as from which there is no redemption and lest thus wee fall into the pawes of this inraged Lyon Hence againe we may see how little reason we haue to be secure hauing such a watchfull and a spitefull aduersary we haue no security but in God onely and no hope to preuent his malice but as in God so in the vse of such ●●eane● as God would haue vs vse to this purpose which are our spirituall armour described Eph●s 6 13.14 c. where we may note God would haue vs resist and not turne our backs inasmuch as he hath appointed no defence for our backe parts if we flye but for our fore parts if we resist he tels vs of a Brest plate of righteousnesse of a Shield of faith Helmet of saluation Sword of the spirit Thirdly beares the Deuill such hatred against vs what reason then haue wee to loue him let vs then beare him and his instruments like hatred yet w●th this difference he hates vs in our persons let vs hate him and them in their practises and professions Dauid could say Doe not I hate them that hate thee yea I hate them with a perfect hatred Yet surely Dauids hatred of them was holy and so should ours be We are said in Scripture to loue God when we keepe his commandements and to hate him when either wee hate what hee loues or when wee doe not what hee commands but the contrary which hee forbids Let vs thus hate the Deuill and wicked men that is let vs hate what he and they so much loue namely sinne and be contrary vnto them in their commands prohibitions perswasions and allurements CHAP. VII Satans Pride against God in his owne person and in his instruments VVE may from our former discourse take notice of another essentiall and inseparable quality of Satan which both discouers his nature vnto vs 2 Satans pride against God and also giues vs to iudge of such as resemble him in it and it is his notorious pride against God In himselfe in 〈…〉 whereby he vsurped among the Heathen the honour and glory title and name of God himselfe Now this Pride he shewed in these particulars first in his desire whereby being but a creature yea a wicked Fiend yet he desired not onely an equality with God but a superiority ouer him namely that he might be worshipped for God and not God himselfe This made him require diuine honour and seruice to be done vnto him Secondly in abusing such gifts of God as he had to the open dishonour of God and deifying of himselfe These gifts were especially his power and his knowledge Thirdly in that being often imployed as an instrument onely of God and vnder God yet he referred all to his owne honour and not to Gods doing all as of himselfe and in his owne name Fourthly and lastly in accepting diuine honour of sacrifice and other religious worship when it was giuen Now it skils not that this honour was often done to images of men both liuing and dead and not vnto Satan alwaies immediately for whatsoeuer honour was giuen none receiued it properly but Satan who abused the names of men deceased August de Ciuit. Dei lib. 18. cap. 18. qui nec cùm viuerent verè vixerunt who were but dead while they liued perswading men that they were gods hereupon getting them once consecrated he also got their names to be changed Lactant. instit lib. 1. cap. 21. Credo saith Lactantius ne quis putet eos homines fuisse quem enim Serapin Serapidem vulgus appellat Osyris dicitur Romulus post mortem Quirinus dictus est Leda Nemesis To wit as I deeme saith that Father lest any should thinke they were men for he whom the vulgar cals Serapis and Serapides is indeed called Osyris Romulus after his death is called Quirinus and Leda is now named Nemesis Satan thus abused not onely the names of the deceased but the affections of the liuing who for loue to their priuate friends were more easily drawne to honour their memorie and images especially when by Satans false miracles and apparitions they were esteemed gods here Satan was the god not they Now this pride in Satan is so naturall that though for his sinne in aspiring against God he was throwne downe headlong from heauen to hell yet it still puffes him vp euen now as much as euer and he breathes the like spirit of pride into the soules of such as in whose hearts hee sits and rules as God Satan hath said it in his heart and hath instilled into the hearts of his instruments to thinke and say I will ascend into heauen Isa 14.13 ●● I will exalt my throne aboue the starres of God I will sit also vpon the mount of the congregation in the sides of the North I will ascend aboue the heights of the clouds I will be like the most High This was his first temptation whereby he made our first parents in Paradise sinne by making them beleeue they should be as gods This ambitious desire of being like vnto God hath made both them and vs now like vnto the Deuill This lesson thus learned in Paradise shall neuer wholly be vnlearned till we enter into Paradise againe If Satan then preuailed by it with our first parents in that estate of innocency how much more with vs he thus by pride brought ●hem downe and by like pride he makes vs lift our selues so high that at the length we fall as low as hell it selfe Pride in vs is that by which he workes his malice on vs and procures our destruction Let vs then looke about if wee cannot finde out by his footsteps where this proud Lucifer haunts walkes and reignes Where we finde any of the forenamed specialties to reigne there we may say Behold a deuill incarnate or behold one at the least for the time puffed vp with the spirit of Satan We may finde him walking and ruling in the hearts of proud ambitious aspiring men and women 2. In his instrument proud men whom wee consider either as without the limits of the Church or as within both which as they extoll themselues into the place of God inuesting themselues with his titles so they challenge to themselues the priuileges of God First without the Church 1. Without the Church how many ambitious Kings haue wee read of that neuer thought they were high enough till both aliue and dead they were worshipped and adored as gods Wee haue seene it in Caius Caligula S●pr pag. ● and may see it in the King of Tyrus Ezek. 28.2 So Alexander the Great after his conquests must needs be honoured and esteemed as a god till faintnesse in bleeding of a wound and the necessitie of sleepe

vnderstand the feare of the Lord and find the knowledge of God The meanes then are first a diligent searching and digging in the mines of the Scriptures But this must be done with humilitie and prayer without curiosity and with desire of sauing knowledge and with purpose of reformation of life according to that word 2. Prayer by which we obtaine the Holy Ghost as is promised Luk. 11.13 Iohn 16.13 Reuel 3.18 1 Iohn 2 27. which is the Spirit of truth and will lead vs into all truth This is that eye-salue by which our blind eies receiue sight Which annointing if once we receiue then need we not that any man teach vs for it teacheth vs all things If then Psalm 143.10 with Dauid we can pray Let thy good Spirit lead me vnto the Land of righteousnesse wee shall heare the still voice of Gods Spirit behind vs Isa 30.21 saying as is promised This is the way walke ye in it which way by the way is not Popery 22. which reserues and worships Reliques for it followeth ye shall defile also the couering of thy grauen images of siluer and the ornament of thy molten images of gold Lastly to name no other Obedience to Gods will and a care to liue according to the measure of knowledge receiued hath a promise to be guided by true knowledge for as sayth our Sauiour Iohn 7.17 If any man will doe his that is the Fathers will he shall know of the doctrine whether it be of God or whether I speake of my selfe And thus saith Dauid I vnderstand more then the ancients because I keepe thy precepts Knowledge is a talent and where any talent is rightly vsed and imploied it hath a promise Mat. 25.29 to him that hath it shall be giuen Looke then how good huswiues deale with their seruants they giue their maids their pensa towe on their rockes and set them other taskes which when they be performed more is giuen vnto them so God reueales himselfe to vs by degrees and where he sees any to indeauour himselfe according to his knowledge vsing it well God will not let him want a greater measure of further knowledge whereby himselfe is so much honoured And thus much of these idoll gods in my text who were Deuils and of the meanes how Satan became the god of the Heathen and of the Application thereof FINIS SECTION III. IDOLATERS BLINDE ZEALE In sacrificing their Children to the Deuill As also in many other particulars To the prouoking or else shaming of CHRISTIANS Deliuered in a Sermon preached at Saint Maries in CAMBRIDGE March 5. 1614. Newly published By R. I. Bachelour of Diuinity and late Fellow of Saint Iohns Colledge in Cambridge LONDON Printed by G. Eld for Robert Mylbourne 1621. TO THE RIGHT WORSHIPFVLL AND Reuerend Mr. Doctor Ward Archdeacon of Taunton and Vice-chancelor of the Vniuersity of Cambridge and Master of Sidney-Sussex Colledge R.I. wisheth all attainable happinesse in this life and hereafter Right Worshipfull Sir and Euer-honored Tutor WHEN I looke backe and consider as duty bindes mee in what age of the world in what ripenesse of the Gospell in what Climate and Region I was brought forth together with the means of my education and trayning Then doe I finde my selfe for euer bound in soule and body to the mercy and goodnesse of the Almighty Lord God who thus gaue me my life being and motion and all other my abilities with the blessed opportunity of place time and meanes of the Gospel with a call to the preaching of it for the eternall saluation of mine owne poore soule and others Yet so that my Parents Friends Kindred and Countrey as also my Instructors and Tutors may iustly vnder God and according to his will claime a share and interest in mee My desire is in some acceptable measure to bee answerable to my duty in all the parts of it Now my whole life and strength is and euer shall be consecrated to the Honour and Seruice of my Lord and Master IESVS CHRIST to whose glory I haue by his grace spared time from mine ordinary ministeriall paines to publish this present Treatise for the behoofe information and inciting of my Christian Brethren to glorifie God by a zealous walking with him And for my kindred and Countrey among other parts of my dutie daily performed on their behalfe I thought good to expresse my thankfulnesse to the whole State of the Towne and County of Newcastle by dedicating to them the two former Sections of this Treatise in respect not onely of my breeding among them but chiefly of that encouragement which from their bounty my studies and Ministeriall labours doe finde Now good Sir I should much forget my duty and respect to you who vnder God were the onely Tutor and formor of my studies in the Vniuersity if remembring my thankfulnesse to others I should passe by your selfe Though I forget not my mother the Vniuersity nor the Colledges Saint Iohns and Immanuel the latter whereof gaue me entertainment and lodged me with you sixe yeares the other nourished and helped to maintaine mee twelue yeares Other requitall then this thankfull acknowledgement for them I haue not at this present Giue me leaue then thus publiquely to expresse my dutifull respect and thankfulnesse to you also by dedicating to your name this third Section contayning a Sermon preached in your hearing March 5. 1614. at a solemne Assembly in Saint Maries in Cambridge Your right to it as to all other my abilities in this kinde is the greatest of any mans I spare to speake what further right you haue in mee and how much I am beholding in my particular to the example of your integrity and conscionable course of life of your great and continuall paines humility and modesty euery way you being as eminent in and for humilitie as humble in eminency of gifts But I dare not presume to presse these while I praise them I know you had rather so bee then be knowne to bee further then Gods glory and the necessity of the Church requires and so you neither are nor can be vnknowne I will conclude propounding the example of your wonderfull diligence and constant paines as also modesty to such as in the Ministery seeke their owne ease and follow their pleasures and by the Ministery seeke dignities and preferments to themselues Doubtlesse labouring with like singlenesse of heart and modesty of minde they should finde little cause to doubt so much of Gods Prouidence as to despaire of Prouision proportionable to their gifts You haue found it vnsought for but shall finde the fruit and reward much more hereafter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not presume to stirre vp you but my selfe and other sluggards in and with the words of Ignatius Ignat. epist 1. to one Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus I end Newcastle vpon Tine April 19. 1621. Yours euer in the Lord ROBERT IENISON IDOLATERS BLINDE ZEALE PSAL. 106.37 Yea they