Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	child_n	mother_n	womb_n	3,217	5	9.6644	5	true

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

it selfe euen to immeriting Children Absoloms vnnaturall rebellion could not quench the flames of Dauids loue but that he both charged vpon his Captaines gentle vsage of him while he liued 2 Sam. 18.31 32 33. and when he died surcharged himselfe with too much passion Bodines obseruation affords vs three instances out of France ●●lia de Rep. l. 1. cap. 4. The first of a father who reaching forth a blow to a gracelesse Sonne The vnnaturalnesse of their sinne had his Sonnes sword presently sheathed in his bowels yet what little breath was left was spent and breathed out in crying to his sonne to flye and saue himselfe from the hand of Iustice The second also of a Father who for griefe hanged himselfe for killing that Sonne whom hee intended onely to correct The third of a Mother whom none of so many strange contumelies as she endured from an vngracious Sonne could euer moue publikely to make complaint And when the Magistrates themselues taking notice of his villanies gaue sentence of death against him she grieuously complained of their cruelty Isa 49.15 And can a mother then forget her child and haue no compassion of the Sonne of her wombe yes saith Ieremy The Daughter of my people is become cruell Lament 4.3 and 10. like the Ostriches in the wildernesse for the hands of the pitifull women haue sodden their owne children But then hunger compelled them Deut. 13.6 7 8. and ch 21.18.19 20 21. Some Fathers haue stoned their rebellious or seducing Sonnes to death But then their obedience to the lawes of God did thus punish their childrens disobedience thereunto 2 Machab. 7 2● The Mother in the Machabees hartned on her Sonnes to death but it was lest Gods law should be transgressed Lastly Solimanni in prolem immanitatem vide apud Lips lib. 3. antiquarum lection● epist 22. L. Torquatus hauing first suffered his Sonne to ride in triumph for killing an enemy yet after slew him for doing it against the law of Armes But here was a trespasse Yet looke to these Iewes and you find no such cause which makes their sinne the more vnnaturall It was a Fathers voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thou my Sonne wilt thou rise in armes against me but if loue descend rather then ascend iustlier might the child inuert it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what wilt thou my father be my deathsman For whom thus slew they their sonnes and daughters 2. Whom offered they Their owne children 1. Not seruants or captiues Whom first little ones not able to resist Secondly Sons not seruants not captiues such as the Romanes bought and gaue for Gladiatours or Sword players they were no such hostiae or victimae quasi ab hoste victo sacrifices of their enemies nor yet the children of the poorer sort such as the Carthagineans often bought for sacrifice hauing none of their owne but their owne and often also their onely children And yet thirdly not simply their owne but such Yet not simply their owne but Gods Ezek. 16.20 De Rep. l. 1. c. 4.2 Not malefactors Strabo lib. 10. as saith the Lord to Ierusalem thou hast borne vnto me and these hast thou sacrificed They indeed vnder God gaue them life but to take it from them which is Bodines error is not in their power till it be forfaited to God who gaue it Yet fourthly whom not malefactors such as the Leucades made choice of or as were commonly among the Romanes their * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bestiarij and Bustuarij or as Lipsius malo ingenio serui ill disposed seruants but harmelesse innocents verse 38. Ezek. 18.1.2 See Morn de verit Christian Relig. cap. 12. Innocents in regard of the Fathers who had eaten the sowre grapes yet Nocents in regard of God who thus iustly suffered the childrens teeth to bee set on edge As this both iustifies and cleares Gods prouidence so doth the former aggrauate these Parents wickednesse And so doth that they did vnto them 3 What did they to them They burnt them What not consecrate them simply to the seruice of Satan but sacrifice them to his honour not as some thinke making them passe onely through the fire without hurt receiuing them againe as new men from the dead and in their roomes burning beasts Iun. in Ezek. 23.37 as once the Romanes for their depontanisenes in stead of old men indeed threw men of rushes into the riuer Tyber which yet held the name of their Sexagenarij but also truly burnt them whole that most cruelly vnnaturally Cruelly First cruelly for Phalaris-like they cast them to their idoll Moloch which was though not a bull Lyra in Deut. 12. fine yet a calfe as large of mettall vast and hollow as Lyra tels vs with 7. seueral roomes for so many seueral offerings whether lambs sheepe calues or children Euen such was Saturnes image of brasse at Carthage Diodor. lib. 20. Biblioth The like Images elsewhere also Ludou Viues ad August de ciuit Dei l. 7. c. 19. And vnnaturally Topheth whose hands made hollow wide winding receiued the child or viuicomburium through which it tumbled down into a fiery fornace Oh cruelty And yet must fathers yea also mothers with their own hands vnnaturally also practise it Nor must they bewray any griefe or compassion which yet lest their childrens skriking should stirre vp in them by awaking their naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or affection the noise of drums must bee much louder Whence Topheth that place of torment hath its name of Toph tympanum in Hebrew signifying a drum So suttle is the Diuell to damme vp this little light of nature and to stop the eares of naturall affection wherby his deuillishnesse might haue beene discouered For these were the gods who thus were honoured God and mans maine enemies 4. To whom to the deuill Deuils whom therefore with this strictest seruice thus to honor with forsaking God is to be superlatiuely idolatrous and in extremity Of which suprà sect 2. chap. 1. But this last circumstance hath long since beene dispatched CHAP. II. THis now being both the height of their sinne Quest 1 How came they to this height of sinne and zeale of their deuotion first how came they to this height and then how was their zeale accepted To the first I answere The Iewes are drawne on by the Heathen whom saith this Psalme they spared 1 Verses 34 35 36. The Iewes learnt it of the Heathen Deut. 12.30 31. and 7.3.4 Exod. 34.16 The danger of euill company Dum spectant laesos oculi laeduntur ipsi Quid. Ezek. 19 3-6 with whom they were mingled whose workes they learned whose Idols they serued yea euen with this seruice contrary to Gods both caueat and command So tolerate once Idolaters and if you will Papists and next looke to haue them our Masters Iustly become the wicked sworne schollers to men when once they reiect

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

hinderances to the truth of God secondly wee note a double fetch of politique seducers The first to take the aduantage of the wils corruption and of our muddy affections thereby to dimme and obscure the cleare sight of the iudgment which they do not in women onely but in men also of womanish affections The second is that they beginne with women the weaker sexe and with the weakest of that sexe silly and simple women whom as they seduce so do they vse as instruments to seduce men by them Now this is a deuillish fetch first practised by the deuill who in deceiuing Adam by his wife Eue hath thus set a copy to such his schollers as are of the Schoole and Synagogue of Satan See how it was sampled by Balaam who not able to bewitch the Israelites by his sorceries yet by his wicked counsell hee did Numb 31.16 Much euill by women For as Moses tels vs Women namely the women of Moab caused the Children of Israel through the counsell of Balaam to commit trespasse against the Lord in the matter of Peor that is by entising them to carnall copulation they drew them on to spirituall fornication to Idolatry Psal 106.28 and to ioyne themselues vnto Baal Peor and to eate the sacrifices of the dead Numb 25.1.2 This lesson it seemes was all taken out by some in the Church of Pergamus Reu. 2.14 that held the doctrine of Balaam who taught Balac to cast a stumbling blocke before the children of Israel to eat things sacrificed vnto Idols and to commit fornication 1 King 11.3.4 Euen thus did Salomons wiues turne away his heart after other gods For as Nehemiah told the Iewes that had married wiues of Ammon Nehem. 13.26 and of Moab strange women caused him to sinne And certainly there was a mystery in it that women were the Deuils prophetesses among the Heathen by whom also as by Pythia he gaue forth his Oracles Yea in all ages of the Christian Church we shall finde women strongliest infected with error and the greatest abetters thereof so that deprauation of religion hath often beene hatched in and by their mariages and errors and heresies haue grown strong in their nurseries Constantia widow of Licinius and sister to Constantine the great being corrupted with the blasphemy of Arrius got her brother to call home Arrius from banishment So Iustinia mother to the Emperor Valentinian got the Arrians a Temple at Millan So Eudoxia perswaded her husband Theodosius to fauour Eutiches his faction against the Orthodoxe teachers and so was Arcadius seduced by his sister Eudoxia And had not Simon Magus his Helena and Apelles his Philumena and haue not other heretiques their seuerall women whom first of all they animated with the spirit of error Instances and particular examples in our owne times and neighbour Nations would be odious Yet this we may say safely and experience shewes vs as much that many are hooked in to imbrace Popery by vnfortunate mariages with women popishly affected there is seldome any marrying of such vnlesse men be first married to their Religion and the Whore of Rome Howsoeuer though they be no Papists before yet doubtlesse curtaine Sermons preuaile much with many to make them so If it be asked why especially the Deuill and his factors make so much vse of women in this kind and why they chuse them as apter for their purpose and end the answer is Because that sexe being carried more by affection then by iudgement is First easie to bee deluded through the credulity curiosity infirmity and simplicity of their sexe through the want first of iudgement and wisedome to see and auoid the sleights of Satan secondly of power to resist and as it is the easilier misled so the hardlier reclaimed as the weaker to resist by reason so the stronger to persist in wilfulnesse new fangled in their opinions as in their attire louing nothing that is vulgar Dallington in his Inference vpon Guicciardines Digression no not the truth as one pithily notes Secondly because that sexe is more fit and apt to delude by mouing perswading and intising of men who the more willingly often suffer themselues to become their spoile for their iudgements that they might be masters of the others affections Besides women rule more in the hearts of Children in diuers regards then the fathers which the popish sort of seducers are wise enough to obserue and make vse of Idem ibid. for they know that fathers doe but prouide for them but mothers feed them fathers are austere the mother indulgent fathers haue the awe mothers the loue fathers haue the eye but mothers the heart from whom with their milke they sucke this veriuice wherewith the teeth of many great families are set on edge and whereby within these few yeares their number is increased here among vs exceedingly especially in these Northren parts of England This being the danger though I know godly Matrons should instruct their children in godlinesse and Religion as also Christianly aduise their husbands with all humility yet God by his Apostle will not suffer a woman to teach 1 Tim. 2.11.12 I suppose publickly nor to vsurpe authority ouer the man but to bee in silence and to learne in silence with all subiection And hee reproues the Church of Thyatira for suffering the woman Iesabel Reuel 2.20 which called her selfe a Prophetesse to teach and to seduce his seruants to commit fornication and to eate things sacrificed vnto idols To conclude in a word the whole body of popery as it is popery is in the respect last spoken of a Seducer and a forcible though a silent solicitor of mans will and affections to sinne and consequently to error while their whole doctrine almost opens a window thereunto For to giue an instance when men may haue absolutions from any sinne whatsoeuer for a certaine and that a very small price and piece of mony as all sinnes are valued and rated in their bookes of taxes who then that is of vnmortified and vnregenerate affections as we are all naturally would not yea doth not take liberty to sinne securely as knowing beforehand how and at what price hee may redeeme it or at the worst that his satisfaction is to be but temporary either in this life or in their imagined Purgatory This doubtlesse is though an inward and not acknowledged yet a powerfull motiue with many lustfull young men and women and with many who loue liberty to become Papists and so to captiuate their iudgements in matters of religion to the wils of others when they see that popery for the practise of it is but a very outside of Christianity and a meere formality of deuotion which they can easily performe by saying ouer their beads c. And when they see that not the deuoutest Papist yea not a Papist in Christendome euer prayeth dayly with his family or sings but a Psalme at home as not taking themselues so strictly tied