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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

Scripture as Feare God honour the King c. yet in the house is nothing but swearing drinking whoring and in no place either God or the King more dishonoured and disobeyed They then that looke onely on the outward profession and behauiour of such as voluntarily seeme to relinquish all for Christ his sake to obserue truely their canonicall houres of prayer to liue an austere life c. and see no further may easily be drawne on to a liking of that Religion which these professe and be hardned in it but they that haue better iudgement and the spirit of discerning can easily put difference betweene a vizor and a true face betweene Iesabels painting and naturall beauty betweene painted fire which onely hath the resemblance of fire and true fire which hath also the vertue and efficacy of fire lastly between flowers which are only painted or wrought with the needle though neuer so accurately and elegantly which send forth no sweet sauour and those which hauing deepe root in the ground and being inwardly watered with the dew of heauen exhale forth most comfortable and refreshing smels 6. By Insinuations Whereby they would Further these deceiuers would creepe into men and obtaine their purpose by a kind of Insinuation whereby partly they would seeme to come neare vnto vs or at the least not to be so farre off vs in many things as wee too harshly conceiue of them partly they would haue vs come neare vnto them First seeme to come neare vnto vs in some things First they come neare vnto vs for words oftentimes in diuers points pretending thus and thus they hold yet this is but to delude the simple for what they build with their words they destroy and pull downe againe indeed holding otherwise and beguile the ignorant by shrouding themselues vnder the couert of words First whereas it might seeme to vs as indeed it is but harsh doctrine which Bellarmine deliuereth a Bellarm. de grat lib. arb lib. 6. cap. vlt. namely that man before all grace hath freewill not onely to things morall and naturall but euen to the workes of piety and to things supernaturall as b Biel 2. d. 28. lit K. Bellarm. de grat lib. arbit lib. 5. cap. 7. to auoid sinne when he is tempted to it to know c Bellar. ibid. lib. 5. cap. 14. and doe that which is morally good and wherein there is no sinne yea d Refert Greg. Arim. 2. d. 29. art 2. to loue God aboue all and to keepe his Commandements the more easily to deceiue the ignorant they very warily in words seeme to ioyne Gods grace with our will to helpe it as if without it they would grant it could doe nothing so Bellarmine sayes e De grat lib. arbit lib. 6. c. 4. in titulo Mans will in things appertaining to piety and saluation can will nothing without the assistance of Gods grace yea f Ibid. Sect. nos tres the speciall assistance Yea and some now reuile vs for charging them with the contrary This yet is but a fetch to deceiue the ignorant and as one g White way to the t●ue Church Sect. 40. nu 57. saith a dram of their wit to make their Pelagianisme goe downe the easilier For many require no such assisting grace Besides they maintaine the merit of congruity wherein it is confessed there is the influence of no speciall grace it onely consisting in doing that which is in our owne power But here Secondly marke another fetch of like nature concerning this merit of congruity which is generally holden by the Schoolemen which yet is the very heresie of the Pelagians The Iesuites beginne to say this kind of merit is now reiected and yet themselues and their Peers teach the very same doctrine and disposing our selues to our owne iustification that name is hatefull yet the thing it selfe is liked well enough Hosius saith a See White vt suprà Sect. 40 nu 62. the Councell of Trent chose rather to call good workes going before Iustification Dispositions or Preparations to grace then merits of any sort Thus they are content to lay by the name but the thing they hold as fast as euer they did Thirdly they say and will perswade men they hold that the Saints are subordinate to Christ and that their intercession is grounded onely on his intercession and yet they both ordinarily practise the contrary yea and also teach it the Priest in the Masse craues saluation not onely for the prayers of the Saints but also for their merits as might easily be euidenced from their writings Lastly not to be infinite my purpose being but to giue a taste of their dealings they protest and that by writing that they allow not of the murthering of Kings or that a subiect should rebell against his Soueraigne yet in deed not only practise otherwise but teach that a King hauing the sentence of deposition or excommunication pronounced against him by the Pope is no longer King and that his subiect is then loosed from his oath of allegeance and maintaine that to kill such an one is not to kill a King but as they say a man masked vnder that title c. 2. Haue vs to come neare them Now on the other side see how they would insinuate themselues by drawing vs on by degrees to yeeld vnto them For whereas it is true as well in matter of doctrine as of practise Nemo repentè fit pessimus no man becomes suddenly notoriously euill or hereticall but that error and idolatry creepe in by stealth by little and little Seducers would seeme modest at the first and not to ouer-charge our stomackes with harder meat then they conceiue will easily be digested they know how to beginne with the spoon Therefore you shall not haue them first to vrge you to beleeue the infallibilitie of their god the Pope and that he cannot erre in Peters Chayre how wicked soeuer he be or that you may buy off your sinnes as familiarly as you may buy wares in the market c. No but meeting with a young nouice By yeelding in something they will know of him whether he thinke that a Catholike so liuing and dying may be saued if he stand at it he shall be vrged with our confession and with the charitablenesse of that iudgement Next he shall be told their Church is a true Church and that it were too vnreasonable to denie them so much and then that there is but one Church as but one Christ out of which no saluation That this one Church is more like to be their Church then any other as being so vniuersall so ancient c. And thus if the hearer suffer himselfe through his vngrounded iudgement to be hood-winkt with this veyle of the Church time shall lead him into those hatefuller absurdities And this is a right serpentine tricke which doth serpere creepe on and in by littles as errour hath euermore done Thus

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. Iohns Colledge in Cambridge LONDON Printed for Robert Mylbourne and are to be sold at his shop at the great South-doore of Paules 1621. TO THE RIGHT WORSHIPFVLL Mr. HENRY CHAPMAN Maior Sir George Selby Sir Henry Anderson Sir Thomas Riddel Sir Peter Riddel Knights and Aldermen and to the rest of the Aldermen as also the Worshipfull Master Nicolas Tempest Sheriffe and the other late Sheriffes and to the whole common Councell of the Towne and County of Newcastle vpon Tine R.I. dedicateth the two former Sections of this present Treatise wishing you in Christ all the blessings of this life and a better Right Worshipfull and worthy Sirs I Cannot but often consider and also solace my selfe in the consideration of Gods speciall prouidence in calling me to the exercise of my Ministery in this Town the natiue place of my birth and breeding Hee it was whom I euer found since my first approach to the Vniuersitie secretly to incline my will and affections to desire the Ministerie with a competency of gifts for it and in his time imploiment in it especially if he thought fit in or neere about the place of my natiuitie And he it is whom I haue now found to effect what himselfe first taught me to affect For hauing giuen me some triall of my gifts with experience of his assistance in an Honourable family and when by the decease of that Right Honourable and euerie way Noble a Henry Earle of Kent in Bedfordsh who dyed Ian. 1614. Earle I was to resolue what course to take Loe when I thought not on Newcastle but inclined towards my fellowship for my better furnishing Newcastle thought on me and by the letters of your late worthy learned and reuerend b Mr. Morton Archdeacon of Durham Pastor as also of others well affected to the Gospell of Christ wholly ignorant of that libertie I then inioyed gaue me a call to come vnto it Vnto which call considering the Premises how could I be disobedient It was not for me now to thinke or hope for better preferment elsewhere the way thereunto lying more open in the South nor much to feare hauing such a call from God the experimenting of that often approued true saying of our Sauiour Marke 6.4 A Prophet is not without honour but in his owne Country and among his owne kinne and in his owne house As I suffered not these respects to sway me so I complain not in either kind but acknowledge my selfe to haue found from you both respect and recompence beyond my deseruings especially in regard of that liberall yearely stipend which lately your Worships appointed mee out of the common Treasury This is the cause why I haue prefixed your names to the greatest part of this ensuing Treatise which for the publike good and yours I thought good as my weekely paines would giue leaue to publish as an Argument if not so plausibly penned for the manner yet at the least more strange and vnusuall yet not vnprofitable for the matter As it is I present it to your Worships as the best testimonie which I can publikely giue of my thankfulnesse to you and of my duty and loue to the Towne for all the free fauours of it And indeed this as other your bounties is the more kindly taken by how much the lesse it was either deserued or desired by me Yet I dare not simply condemne all who especially in these dayes when vertue and learning is not duly respected and rewarded desire preferment and a place in the Church of God if so be they inabled with competent gifts desire it rather as it is Onus a place of burthen then Honos of honour rather Prodesse to profit others 3. Epist of Iohn verse 9. then Praeesse with Diotrophes to haue the Preeminence propounding as their end Gods glory and the edification of the people more then their owne maintenance for it is a true saying in this sence 1. Tim. 3.1 if any desire the office of a Bishop he desireth a good worke But because in such suites mens desires are commonly inordinate and their meanes indirect as briberie flatterie or the like my iudgement and also practise which I presume you account no fault in me hath hitherto beene otherwise namely not so much to seeke meanes of liuing from man as onely to desire imployment from God both which hitherto without my seeking I haue found Yet as I approue not of mens immodestie in this kind of putting themselues forward which argues either too high a conceit of themselues and of their owne sufficiencie or too meane a conceit of the waight and burthen of that high calling or otherwise too base a desire of Eminencie or wealth so doe I also as much hate Ingratitude where and when by the religious and vigilant care of such as are men of place wisedome meanes any godly able and modest minde shall without his seeking receiue incouragement competent meanes and maintenance in his ministeriall paines and imployment This your godly care Right Worshipfull I shall be alwaies ready both thankfully to acknowledge as it concernes my selfe and also to witnesse it to the world inuiting others with me to blesse God for it so farre as it bends it selfe to the aduancement any waies of the glory of God in the furtherance of the Gospel of Christ true religion and learning or otherwise proues helpefull to the reliefe of the poore fatherlesse or distressed And here I cannot but remember record how that as it hath pleased God to blesse your Towne with ample rich reuenues yearely so he hath also giuen you a second and greater gift which is Power and Grace in the yearely good imployment thereof Eccles 5.19 to eate the fruit of it and to take your portion inasmuch as the imployment of your temporall wealth in that manner brings in to your selues and to the Corporation generally a better and spirituall interest increase and haruest whiles thus so many Preachers are competently prouided for so many poore people weekely releeued such care had for the trayning vp of youth in Grammer learning wherein by your care and bounty your Schoole through the vigilant paines of the

of Deuils Hinc sumentes temporum quasdam sortes diuinitatem aemulantur dum furantur diuinationem that is They hence that is from the preachings of Gods true Prophets taking the obseruation of the lots and conditions of times emulate and imitate Gods diuinity while they steale from him their diuination and skill to foretell future euents CHAP. IIII. Of the diuers wayes and meanes whereby Satan imitated the true God in his predictions and miracles BY the forenamed meanes Satan became furnished with knowledge whereby hee was able to giue such answers to the Heathen as he did not but hee also foretold through his impudency such things as whereof he had no certainty for such is the presumption of wicked Fiends that they dare foretell what they certainely doe not know foreshewing diuers things as Thomas Aquinas saith onely quoad superbiam temerariam praesumptionem through pride rashnesse and presumption Now see how Satan mocks God in the manner and meanes of the manifestation of his knowledge and how to winne himselfe credit hee would seeme to haue all things answerable Satan imitated God in his predictions 1. By giuing forth Oracles Exod. 25 22. Numb 7.89 God diuers wayes reuealed himselfe and his will sometimes by voyce either his owne immediately or of his Prophets sometimes without voice as by lots and by the Vrim and Thummim So the Deuill And therefore first as God himselfe immediately gaue answers and Oracles from the propitiatory so Satan indeuoured to giue answers by Oracles also whereof there were many among the Heathen and also by Images which we reade haue sometime spoken or rather he himselfe in and by them For the winning of credit vnto which the Heathen in their dedication of Images vsed to annoint them with holy oyle as they called it supposing hereby to binde the power of God vnto them herein imitating the Patriarch Iacob who annointed the stone he rested on and Moses Pet. Martyr in loc com who annointed all the instruments almost about the Tabernacle Secondly as God had his Prophets so had the deuill his 2. By inspiring his Prophets whom he either really possessed or otherwise inspired who yet had the glorious name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets of God For as Gods Prophets gained authoritie to their sermons by deliuering all in the name of God saying euer and anon Thus saith the Lord and as from God and from peculiar reuelation as did Moses who was for many dayes alone with God in the Mount so in imitation hereof Minos Zoroastes Zamolxis Charondas Licurgus Pompilius and Solon to winne estimation to their lawes pretended to haue conferences and consultations with Iupiter Horomasis Vesta Saturne Apollo Minerua and the goddesse Aegeria Hermes also surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermes dial 1. thrice-great before he could instruct Esclepius Tatius and others in the principles of his profound philosophie beares them in hand that himselfe was first instructed and inspired by one Pymander whom he calleth the Word the Sonne of God Thirdly 3 By reuealing himselfe in visions and dreames God often inspired his Prophets with the knowledge of things to come by visions and dreames so did the Deuill his Therefore Apollo or the Deuill did cast his Priests into a sleepe in the den by the Oracle And whosoeuer came to consult with the Oracle of Mopsus vsed to sleepe in his Temple as Plutarch relates Plutarch de defectu oraculorum So wee read that Aesculapius had his Temple at Epidaurus a citie of Achaia to which a great multitude of sicke persons did resort and some in their sleepe had shewed vnto them that medicine by which they might be cured 4. By manifesting his will by V●im and T●●r●m●● Fourthly God often manifested himselfe by the iudgement of Vrim and Thummim Answerable hereunto the Heathen had their Chrystallomantia and Hydromantia where water being put into a violl of glasse a childe was set to view it who had somewhat therein shewed him namely as Psellus saith deuils in some appearance were seene creeping in the bottome and heard to vtter some obscure and whispering sound yet nothing distinctly that so whatsoeuer the euent should be it might seeme to haue beene foretold by them So Pausanias tels vs of the Temple of Ceres in Achaia by which was a fountaine and as some relate ●●●lot● V●●●●ad Alig●ll de 〈◊〉 Dei lib. ● cap. 5. a glasse in it into which sicke folkes after sacrifice offered looked and by the resemblance of a face which appeared either of a dead or liuing m●● saw what should become of themselues So we might instance in their diuination by Lots by their foresight of danger from Thunders strange cracks and the like which God often also makes forerunners of iudgements So also in their foreshewing of the conditions and future state course and fate of men by names giuen them and imposed at their birth G●●eoctus M●●tius de promisiua doctrina cap. 1. and in die lustrico as of Tantalus Aristoteles c. for so God gaue names to the Prophet Isaiahs children as signes of somewhat to follow Isa 7.3 and 8 3. so to Ioshua Iesus Matth. 1.21 But let that suffice which hath beene said And thus much for Predictions ● The Deuill Gods Ape●●● miracle● Now secondly more briefly for Miracles by which also Satan bewitched the mindes of the Heathen and for the doing of good or euill God we know did often great miracles for the manifestation of his truth and Godhead and for other ends as in Aegypt by Moses and since by the Prophets of old our Sauiour and his Apostles So also the deuill in his instruments would at the least seeme to doe the like by the Magicians in Egypt And therefore seeing our Sauiour Christ to doe such wonders in healing the sicke lame blind and men hereupon to beleeue in him and in God whom he preached he must likewise take vpon him to ease men of their torments and to free Cities from the pestilence as once he is said to do Rome whither he was brought being fetched from Epidaurus in his owne likenesse namely in the forme of a great Dragon or Serpent yet vnder the name of Aesculapius as Liuy Valerius and Lactantius relate who expounds it of the Prince of Deuils himselfe that old Serpent and great red Dragon as he cals him Ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So for the manner of working he being a spirit incorporeall can easily wind himselfe into mens bodies corrupt their health cause sicknesse blindnesse c by these meanes causing men to flye to him for helpe well being inuocated he remoues the malady which himselfe inflicted and ceaseth to hurt ceasing to hurt hee is thought to helpe and to doe good whereby men are confirmed in their seruice of him Thus he would seeme to imitate Gods greatest workes and miracles and his manner of working And in the manner of working them and therefore as God by his

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

do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen sacrifice the Gospell of God Epiph. haeres 79. as Epiphanius and others vse the phrase Act. 13.2 and so is the phrase Act. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by S. Chrysostome and the Greeke Scholies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we render ministring they expound by preaching And this is that daily sacrifice which Antichrist is foretold to take away Dan 8.11.12 and 9.27 casting downe the truth to the ground Oh then that the fire of Gods spirit were such in all vs as to cause this sacrifice to burne still more and more and that if any being called haue said with Ieremie 〈◊〉 20.9 I will not make mention of him the Lord nor speake any more in his name yet he might finde like cause with him againe to say But his word was in my heart as a burning fire shut vp in my bones and I was weary with forbearing and I could not stay Or that he burned in the spirit with S. Paul Act. 18.5 for then could he not but testifie that Iesus is the Christ This zeale would be an acceptable sacrifice to God for as Gregory saith Nullum omnipotenti Deo tale est sacrificium quale est zelus animarum Greg. in Ezek. hom 12. It is a sacrifice it selfe it would sacrifice others yea it would make vs of S. Pauls resolution concerning the offering of another sacrifice whereof without this zeale there is small hope namely Philip. 2.17 ready and reioycing to be offered vpon the sacrifice and seruice of the peoples faith To be offered or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Caluin ibid. to be poured out as a drink-offering ●lu Illyr Clau●● ●arte in voce Sac●●f by shedding our bloud vpon the sacrifice of their faith who are thus consecrated through faith to God by our seruice for the confirmation of their faith for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies such a sacrifice as whereby couenants were ratified This readinesse was in S. Ambrose who could say to the Emperour Valentinian Ambros Quàm meipsum pro tuâ obtulissem fide How ioyfully would I haue offered my selfe for thy faith Where God loseth the foresaid sacrifice of zeale there yet will he not lose all sacrifice for rather shall the Priests themselues be sacrificed if not to God yet to the great Leuiathan of the sea Remember we what befell Ionah when being sent to preach at Nineueh he shipped himselfe for Tarsus Now Tarsus and it may be noted was not only as saith S. Paul a famous citie but as Strabo a famous Vniuersity in Cilicia Strabo lib. 14. Geogr. Ionah 1.3 in some respects preferred before Athens And yet fled Ionah flying thither from Gods presence Euill Stewards who feed themselues and neglect the Lords houshold must be cut in twaine Luk. 12 4● A. G●llius So by the Romane law of twelue tables were euill debters to be dealt withall and limb-meale to be dealt among the creditors Now we owe such soules to God as being once betrusted to vs perish through our fault and may therefore feare while with Damocles wee eate and drinke and fare daintily the fall of that fatall axe which by a small thread is let downe and hangeth ouer our heads and necks But God turne it from vs by turning vs to him I might here speake of the Magistrates sacrifice The Magistrate Sacrifice They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.6 1 Sam. 2.29 1 Sam. 15.23 2 Sam. 21.1 c. 1 Kings 20.42 c. Gen. 4.10 Apoc. 6.10 1 Kings 2.34 Num. 35 16-33 Magistrates as publike persons killing doe not kill but sacrifice Non enim ille occidit qui ministerium debet iubenti August de ciuit l. 1. c. 21. Psal 106 29-31 Each Christian also must be zealous in sacrificing In offering 1. Christ which is to mow downe and cut off by the sword of Iustice malefactors deseruing death That this is an acceptable sacrifice appeares by the contrary we may see it in Ely who was punished for sparing his sons In Saul sparing Agag In Dauid c. sparing Sauls sons In Ahabs foolish pitty For innocent blood vnreuenged cals for vengeance on the Land Not only blood spilt but spared There is no Sanctuary for wilfull murtherers but Ioab must be slaine though he haue hold on the hornes of the Altar God priuiledgeth no wilfull murtherers as doe Papists who afford safety to such flying to their temples So in other sinnes as idolatry and adultery Where these and such like sinnes are not punished God is displeased and his wrath breakes in but where they are punished Gods wrath is stayed as in Phinehas So that where sinne is wincked at and malefactors either not discouered or spared wee can looke for no blessing from God But that which may concerne vs all is That each Christian deriues a prerogatiue of Priesthood from Christ his high Priest and our first sacrifice which sanctifies all the rest is Christ our Priest Sine quo nec grata sunt sacerdotia nec rata sacrificia without whom neither doe our priestly performances please God nor our sacrifices appease him Him wee offer First in the Supper not really bodily bloudily but First by a representation in the signes and ceremonies 1. In the Sacrament How which carry the name of what they resemble euen as a Tragedy represents a true and bloudy warre it selfe being a warre neyther true nor bloudy Secondly by a commemoration whereby wee offer the memory of Christs death Lombard 4. dist 12. lit G. So as Lombard Quotidie immolatur Christus in Sacramento quia in Sacramento recordatio sit illius quod factum est semel Christ is daily offered in the Sacrament because in the Sacrament there is a commemoration and remembrance of that which was but once performed 2 In and by Prayer Secondly in our prayers wee also offer him and must offer him to God the Father expecting what wee pray for for his Sacrifice onely Thus doe wee offer him for remission of sinne though not for expiation Thus wee say with Saint Augustine of Christ and the Church Tam Ipsa per Ipsum August lib. 10. de ciuit Dei cap. 20. 2 In giuing him 1 Our Loue. Et s●crificamus hostiam humilitatis laudis in ara cordis igne seruidae charitatis Aug vt supr c. 4. 5. August ibid. Et suauissimum adolemus incensum ●●m in eius conspectus pio sanctóque amore flagramus 2 Our Thanks Psal 50.14 3 Our Obedience 1 Actiue 2. Cor. 8.5 Rom. 12.1.2 By Almes Philip 4.18 And other good workes August de ciuit l. 10. cap. 1. As by workes of mortification quam Ipse per Ipsam suctus offerri As well It by Him as Hee by It is vsually offered vnto God All other Sacrifices are then offered when we can offer eyther Loue Thankefulnesse or Obedience Loue is as fire from

heauen which kindleth all Sacrifices and is virtually euery Sacrifice By louing God in the duties of the first Table wee sacrifice our selues by louing others in the duties of the second wee sacrifice them to God Therefore I say with Saint Austen Ad hoc Bonum Deum debemus à quibus diligimur duci quos diligimus ducere Our duty is both to be drawne to God by such as loue vs and to bring such to God as wee our selues loue Thankes also are the Calues of our lips and must be offered Sacrifica Deo laudem saith the Psalmist Sacrifice vnto God prayse But Obedience is better then Sacrifice Where it is there will wee giue our selues vnto the Lord with the Macedonians and also as Paul prayes vs present our bodies a liuing sacrifice holy acceptable vnto God which is our reasonable seruice Where it is there it will and there it must shew it selfe by its fruits both inward and outward as by almes which are to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an acceptable sacrifice and by like good workes of which Saint Austen Ea sibi Deus vel pro sacrificiis vel prae sacrificijs placere testatur God accepts them eyther for or before all sacrifices And in Obedience both actiue and passiue these following sacrifices must be offered First Psal 51.17 A broken spirit and a contrite heart is a sacrifice which God both lookes for and will like Secondly there is also an old man in vs See August de ciuit Dei lib. 10. cap. 6. and hee must be throwne into the Riuer Tyber Old Adam must be sacrificed which brings forth fruit vnto death Yea and this fruit also the brood and children of this old Sire for so in effect are our lusts and sinfull cogitations called Rom. 7. Rom. 7.5 These are children begotten by the Deuill of his concubine our corruption and therefore by the Law both of God and Nations ought to dye These are as so many vncleane beasts in vs and make vs so Vncleane beasts in the Law might not be sacrificed in the Gospel none more acceptable Isa 66.3 To cut off a dogges necke was an abhominable sacrifice and so was it to offer Swines bloud but to cut the throat of our dog-like appetites by putting to the knife of temperance Prou. 23.2 and to mortifie our filthy and swinish affections is nothing so Lastly if God call vs to a bloudy sacrifice 2. Passiue wee by yeelding patiently thereunto doe him also acceptable seruice Deo cruentas victimas caedimus quando vsque ad sanguinem pro eius veritate certamus August de ciuit Dei lib. 10. cap. 4. Then doe wee offer to God bloudy sacrifices when for his truth we striue euen to blood This affection should bee in vs all to be ready to suffer reproach or losse to forsake all Luk. 14.26 yea our liues for Christ his sake What though some Nero should sow vs in the skinnes of wilde beasts and cast vs to dogs to be deuoured or tye vs to stakes and so burne vs in the night for lights Tacitus lib. 15. cap. 10. as were vsed the Christians of primitiue time as euen Tacitus relates and that so frequently that the name of a A stipite cui astringebantur Semaxij should in a prouerbiall scoffe be put vpon vs as it was vpon them or of b A Sarmentis quibus vrebantur Sarmentitij as if wee were nothing else but stakes and faggots for the fire For Polycarpe and other Martyrs being fastned to woodden crosses were so eyther choaked with smoake their heads downeward and leysurely consumed by fire faggot put vnder Lips de cruce lib. 3. cap. 10.11 or else so tied were throwne to be deuoured of wilde beasts Yea what though Nero himselfe 2. Tim. 4.17 Sueton. in Ne●●ne whom Saint Paul cals a Lyon should inwrap himselfe in a wilde beasts skinne and in that habite breake out of his caue vpon vs and inuade vs as hee did them yet should our sufferings be most acceptable to God Which that they may be when they come and now also in the meane time all our seruices God graunt and giue vs grace to be prepared euen for the fiery tryall and that whether liuing or dying wee may still intend his glory whose is all honour glory and power and whose be it both now and euermore Amen FINIS