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truth_n	eternal_a	foundation_n	great_a	72	3	2.0696	3	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

hand it selfe hath planted which is the house of Israel and which he hath fenced shall bring forth wild grapes Isa 5.2.5.7 then will God take away the hedge thereof and it shall be eaten vp and breake downe the wall thereof and it shall be troden downe So the Boare out of the wood shall wast it Psalm 80.12.13 and the wild beast of the field deuoure it In which case no walles nor munition no abundance of wealth nor strength and wisedome of men can keepe out the wrath of the Lord if he their defence once depart from them Sinne then generally See and compare Numb 13.27.28 with Numb 14.9 and more specially our trusting to man and to our meanes more then to God if this sinne shall euer raigne among vs will make our strength that is God himselfe depart from vs. See and compare 2. Chron. 14.9.10.11 with 2 Chron. 16.7.8.9 Ioel 3.10 Whereas the Lord sheweth himselfe strong in the behalfe of them whose heart is perfit towards him and who rest and rely vpon him So that the weakest of such may say I am strong Besides this trusting on meanes there are other three maine exorbitancies for which God vsually sends changes by his iudgements not onely in whole Kingdomes and States Pucer in epist praefix Carionis Chron. but also in particular Cities Townes and Corporations The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impietie and vngodlinesse The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniustice The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxurie and wantonnesse whereof the first troubles the state of the Church the second of the Common-wealth the third of priuate families And each of these helpes and furthers the rest so that want of domesticall discipline in Parents and Masters of families tends to disorder in the body of the Common-wealth as contrariwise euill gouernment and disorder in the State rebounds backe againe to the further hurt and disordering of priuate families And the contagion of both these infects the Church of God and makes the Ministerie of the word lesse auaileable On the other side where Religion is either polluted or not duly respected there the rest fall for perfidiousnesse iniustice doing wrongs as also lust and luxurie depend on irreligion and vngodlinesse See Rom. 1. from verse 23. to the end and also on idolatry as both in the auncient and moderne Romanists may be seene Where these or any of these through the negligence of Magistrates are suffered and not mowed downe by the sword of Iustice there ere long we may looke for changes 1. Religion hath three enemies Heretickes Schismatickes Hypocrites with whom I will ioyne in this businesse profane liuers The first sort opposeth the Truth and veritie of Religion the second the vnitie the third the sinceritie and sanctitie of it without which three neither Religion nor any State can long stand Not Religion and that through these inward weaknesses and the forenamed wants of Truth Vnity and Sincerity 1. Truth in it selfe is most auncient and is also eternall for standing vpon its owne that is a sure foundation which is God it is impregnable and able to beare out it selfe against all assaults Great is Truth and mighty aboue all things 1 Esd 4. it endureth and is alwaies strong and it liueth and conquereth for euermore It is founded vpon God who is immoueable and a sure anchor The man that hath it is by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immoueable and inuincible and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firme and stable euen like the rocke in the Sea which though assaulted by boisterous winds and waues yet neither moues nor remoues for his faith is built on the rocke Christ Iesus and on the foundation of Gods eternall election so that the gates of hell shall not preuaile against him neither though others who might seeme pillars fall away to Heresie and Apostasie See 2. Tim. 2.17.18 with 19. shall he because he neuer depended on man But he that wanteth truth is as a waue of the Sea Ephes 4.14 driuen with the wind and tossed caried about with euery wind of Doctrine by the sleight of men c. Secondly Vnitie is conseruatiue so that things whose nature is to be vnited continue firme by continuing vnited Nature it selfe teacheth each creature to preserue it selfe by preseruing vnitie The drop falling from the Eues of the house as long as it can holds vnity with it selfe by gathering round till the ponderositie of it preuaile So the same drop falling on the drie ground keepes together else seuered it is soone dried vp The fencer lies as close as he can to keepe himselfe the safer yea the poore worme and vrchin in danger gather themselues into a lumpe lest distraction and distention of the parts of their bodies make them more subiect to diuision and separation Thus each element holds together with its owne kind and all of them keepe the vnitie of the world by their continuitie one with another so that rather then any vacuitie or discontinuitie fall out in nature which indeed would threaten the dissolution of the fabricke of the world they will moue not onely besides but euen contrarie to their owne proper motion and will forsake their owne place and condition for the preseruation of the whole as water will ascend vpward Euen thus is it among men Christians especially who of all other sorts of men haue the least interest in themselues so liuing when they liue as they should as giuen to others lent onely to themselues These being linked together in a spirituall societie by breaking the vnity which ought to be among all indanger themselues as being members of the same body Thirdly Sincerity is a sure band of continuance for where Religion seasons the heart there Grace is as water in the fountaine and as sap in the root which makes the streames perpetuall and the branches euer greene The single heart in all things aimes at Gods glory and makes the sincere Christian euer like himselfe vpon all occasions in all estates and companies as it did * Ioseph vnum habebat propositum placere Deo hoc nullâ varietate temporis immutatum est nec fratrum inuidiâ nec conditione seruitutis nec aetatis illecebris nec dominae repromissis nec squalore carceris nec posteà tumore Aegyptiae potestatis sed semper vnꝰ fuit c. Hieron comment in ep ad Ephes l. 3. c. 4. Hoc idem inquit de Iob sentiendum est c. Ioseph and Iob. Whereas insinceritie and a clouen heart or a heart and a heart causeth instabilitie and inconstancie and a falling away Thus Iames 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A double minded man is vnstable in all his wayes So of the Israelites it is said Ps 78.35 36 37 Their heart was not right with God neither were they stedfast in his couenant Where Religion by any of the foresaid defects or yet by open prophanenesse growes to a

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

all if also according to the doctrines of Deuils if in this and the like they not onely doe against Gods commandement but also according to the commandements and doctrines of deuils how shall they not doe seruice to the deuill for all their good intentions God hath said Heb. 13.4 Heb. 13.4 Mariage is honourable in all and the bed vndefiled And elsewhere 1 Cor. 7.9 It is better to marrie then to burne Againe Tit. 1.15 Vnto the pure all things are pure And 1 Tim. 4.4 Euery creature of God is good and nothing to be refused if it be receiued with thankesgiuing This is the doctrine of God But saith the Apostle or rather by the Apostle The spirit speaketh expresly 1 Tim. 4 1-3 that in the latter times some shall depart from the faith giuing heed to seducing spirits and doctrines of Deuils forbidding to marrie and commanding to abstaine from meats which God hath created to be receiued with thankesgiuing of them which beleeue and know the truth And this is the doctrine of Deuils But now these are the latter dayes wherein we liue and these selfe-same doctrines are both maintained and practised by Papists I would now know whom in these they obey and to whom they doe seruice to God or the Deuill The vnchaste and impure life of their Priests Monks and Nunnes wherein they burne in lust because they will not marrie to whom is this a sacrifice and seruice but to the Deuill And may not I truly say speaking of popish parents as in my text They sacrifice their sonnes and daughters vnto deuils Well the Lord open their eyes and giue vs to beware of such doctrines and practises and to iudge of things good and lawfull by that rule which only cannot deceiue vs and which yet can sufficiently instruct vs. Pretences and good ●●en ●ons may well blinde our eyes but Gods they cannot who iudgeth of things according to that they are indeed and not according to that they are to vs. Wisedome saith Prou 8● 〈◊〉 that hate me loue death yet no sinner will say he e●ther hates God and wisdome or loues death yet in Gods account it is otherwise So He that spareth the ro● ●ates the childe though with no such intention So saith God of Idolaters that they say to a stocke Thou art my ●at●●e● and to a stone Thou hast brought me forth not that any as I conceiue either said or thought so of the stone but in effect they did both But the spight is that wheras indeed such seruices deifie the Deuill yet they must be thought to be seruice acceptable to God 〈…〉 They shall excommunicate you saith our Sauiour to vs his disciples in this last age of the world yea the time commeth and I may say now is that whosoeuer killeth you will 〈◊〉 that he doth God seruice Nay some haue thought the Schoole-men that such good intentions doe make 〈◊〉 actions meritorious and that of life eternall Yet for all this we haue said we denie not but affirme that our good meanings and intentions are most necessary in actions good lawfull or indifferent without which they could not be good But yet as in things simply euill no● the best intention can make them good so in things ne●e● so well intended there is more required then the intention to wit that for matter they be also good and commanded To conclude how necessary then is it for all Christians w●o would serue God acceptably that they both labour to know what is the whole will of God and wholly sub●●● themselues and only thereunto Where this sound knowledge and care is wan●ing the●e will follow these sequ●●es First we shall vse had meanes to all 〈◊〉 to supposed good ends So the vncons●ionable Tradesman and the ●acking Landslord vnder pretence of prouiding for their families will vse deceit and fraud griping and grinding the faces of the poore So the Papist and Church of Rome to fray simple people from reading our bookes will agree that a he may be inuented against Heretickes And thus to bring the simpler sort amongst them in detestation of vs and of our religion here in ENGLAND they misinforme the simpler sort of Papists at Rome of vs. There may be seene in some of their Churches Dall●ngton 〈◊〉 Inference 〈◊〉 Gu●●●tr●●● digression Tables hung vp to pourtray and expresse to the life and eye the seuerall persecutions of Catholickes here in ENGLAND in the late Queenes time some worried to death in beasts skins by mastiffes others pricked vnder the nailes with sharpe needles others drawne in peeces with wild horses and almost all the seuerall sorts of torture represented vnto vs in historie out of the ten first persecutions of the Primitiue Church So by leasing and insinuation the Iesuites bring the simpler sort here into admiration or rather adoration of their Pope And to prouoke the people to deuotion towards their Saints they will allow the faining of tales fables miracles legends which therefore they call their pias fraudes holy deceits Secondly if we be giuen too much to follow our owne conceits opinions and intentions in time and that often by Gods iust iudgement there shall nothing no law no not the law of nature it selfe be able to preuaile against them Bodinus de Rep. 〈◊〉 5. ex Herodo● From hence saith Bodin it comes to passe that in Thracia men vnder pretence of pietie and loue to their parents being now very old vsed to slay them and eat them lest they should languish too long in the sicknesse of old age and after become meat for base and filthy wormes Let that relation be as true as the Authors are of credit Surely we see on the contrary by authoritie vndeniable that vpon as weake grounds parents became vnmercifull and vnnaturally affected towards their owne children for they killed and sacrificed them and that to their enemies for such my text they sacrificed their sonnes and their daughters vnto Deuils From the former considerations wee further obserue in the third place 3. The miserie of Pagans and generally of Idolaters Their God is the Deuill the wofull and wretched estate and condition of all Pagans and Heathens out of the Church yea and of all Idolaters in the Church Their whole miserie is reduced to this summe Their God is the Deuill Seeing then they are without the true and only God we conclude that all their best seruices and deuotions though neuer so strict neuer so hard are neither acceptable to the true God nor yet rewardable but with eternall punishment They belong to another kingdome and are in truth as we are all by nature deuoted slaues to the deuill hauing him to rule and reigne in their hearts as their god They must needs then serue a hard master that serue him more cruell and tyrannicall then euer Pharao was to the Israelites yea requiring harder seruice then that whereby the deuils themselues serue him their prince great

seede and blood yet saith our Sauiour to them Iohn 3.39 ●● You are of your father the Deuill So Papists now who but they they only must be the true Catholikes the true Church for vs we are Lutherans Caluinists Schismatikes Heretikes with such swelling words of vanitie they bewitch and corrupt the mindes of the simpler sort from the simplicitie which is in Christ Iesus euen as the Serpent beguiled Eue through his suttletie 2 Cor. 1● 3 2 Pet. 2.17 18 19. Of these we reade in the 2. Pet. 2. who though indeed they be but Wels without water promising refreshing to the thirstie but leauing their soules emptie promising to others liberty but are themselues the seruants of corruption yet in speaking great swelling words of vanitie they beguile or allure and catch like fishes them that were cleane escaped from them which are wrapped in errour Hitherto referre we their great brags and vauntings whereby they astonish men and dazle their eyes with the name and report of the Church of Rome with Antiquitie of her doctrine with her Vniuersalitie Succession of Bishops Miracles Authorities of Fathers and lastly with the great rumour and report they giue of the learning of Papists Who doubts but many are bewitched with these sorceries who haue not the spirit of discerning to put difference betweene the emptie name of a Church and the Faith professed in a Church betweene Antiquitie and Nouelitie of Doctrine betweene true Vniuersalitie and a number of men giuen ouer to belieue lies betweene Succession of Bishops and Succession of Doctrine betweene true Miracles and lying wonders such as is said Antichrist should worke betweene Authorities of Fathers and Scripture truly alledged and the same wrested if not falsified and forged lastly betweene true and sauing Knowledge and a generall and swimming knowledge in the braine without obedience or without sufficient warrant and ground from Scripture for seeing they speake not alwayes according to this word Isa 8.20 It is because there is no light in them 5. With shewes of Holinesse Besides the aduantage from their vaunting and shewes of truth we may obserue how they can daube on artificiall colours of a holy profession and life thus Iesabel-and harlot-like to draw the eyes of men to looke vpon them loue and like them vnder which colour doubtlesse they beguile the simple and preuaile much Doe we not see how the Pope insinuates himselfe through deceit and vnder the shew of sanctitie In the Pope He is therefore called abstractiuely His Holinesse but how farre from communicating therein later Popes haue bin might easily and plentifully be shewed if I thought fit to rake in that dunghil He stiles himselfe in a shew of greatest humility With Canaan Gen. 9.25 Seruus seruorum Dei the Seruant of the Seruants of God yet indeed takes vpon him as Dominus Dominorum Lord of Lords suffering himselfe to be called and honoured by the name of God in the singular number We read of Pope Martin the fourth that hauing excommunicated the Sicilians Morn Myster Progress 53. Of this Pope was this Epitaph made Hîc iacet ante chorum submersor Toutonicorum Pastor Martinus extrà qui totus ouinus Et lupus introrsus c. and Peter of Arragon in fauour of Charles King of Sicilie they in the midst of their troubles had recourse vnto him and so prostrate vpon the earth they were inioyned to cry out aloud farre off from him Agnus Dei qui tollis peccata mundi dona nobis pacem O Lambe of God that takest away the sinnes of the world graunt vnto vs peace Which blasphemie he no waies put back Thus while hee shewed the hornes of the meeke Lambe Christ a Dragon spake out of his mouth for euen so he is described Reuel 13.11 Of this ranke generally are all false Prophets who come to vs in sheepes cloathing perhaps with the name of Iesus who is the Lambe of God vpon them but inwardly are rauening Wolues Mat. 7.15 who vnder colour of long Prayers and more then ordinary holinesse Mat. 23.14 deuoure Widowes houses Such are our Iesuites In Iesuites who deceiue not moe eyes through their dissembled apparell whereby they iet vp and downe vnknowne in the habit of Gentlemen Noblemen c. then they doe hearts and minds of the simple through their seeming deuotion whom you may behold now folding their hands now looking vp towards heauen now sighing now leauing the high-way when they meete women from whom they turne their eyes yet these men in secret doe such things as is not meete to name painted Tombes c. inwardly full of faction hatred of the truth cruelty c. Such also is the holinesse of their Monkes In Monkes who brag so of singular perfection good Workes Prayers Fastings voluntary Pouerty contempt of the World forbearing the very touch of Money Virginitie c. The outward austeritie in the habits and outward shew of some of them preuailes much in this kind with well-meaning soules which being simple and plaine dealing themselues conceiue of others by themselues who yet with the false prophets of old doe weare a rough garment to deceiue Zach. 13.4 Iustin Hist lib. 1. fine I cannot fitlier compare these then to Zopyrus who caused himselfe to be whipped and filthily mangled his nose cares and lips to be cut away yet all in hypocrisie to the end he might betray the Babylonians to whom he fled into the hands of his Master King Darius as he also did So these whip and scourge themselues c. that so by seeming to auoid hypocrisie and to meane sincerely they might become guides to the people which they no sooner obtaine but presently they betray them into the hands of their god Pope Herein also they resemble the Scribes of old who adorned themselues with large and broad Phylacteries that is Mat. 23.5 ex Deut. 6.8 as S Ierome noteth with parchments in which the Law of God was written namely the Decalogue which folding vp they bound to their foreheads in fashion of a coronet that they might be still before their eyes Now they that would seeme more zealously obseruant of Gods Lawes then others made their Phylacteries broder then ordinary that they might therein write moe sentences of the Law These that they might be knowne to differ from the common sort carried Gods Lawes more beautifully decyphered on their garments Thus they seemed to be clad with holinesse hauing it written in their foreheads as had Aaron Holinesse to the Lord. Thus certainly they got what they looked for estimation in the world and won credit in the hearts and thoughts of the people But what were they in our Sauiours account Matth. 23.3.5 what were they in truth Hypocrites doing all to be seene of men none greater transgressors of the Law then they Thus were they and thus are the Scribes of our times like to our Alehouses which on the wall haue some goodly sentences of