The Height of Israels Heathenish Idolatry, Section 3
IDOLATERS BLINDE ZEALE.
PSAL. 106.37.
Yea, they ſacrificed their ſonnes and their daughters vntounto Deuils.
SECTION III.
CHAP. I.
HAuing diſpatched our former Conſideration of theſe idoll gods, who were Deuils; wee now come to take view of the Seruice and Sacrifice done vntounto them:Iſraels ſacrificing of their children vntounto Deuils. which being alſo a ſinne of an high nature, we will conſider together with the zeale of their ſeruice, the height of their Sinne; that ſo their zeale through ſinne prouing fruitleſſe, may as deterre vsus from the like, ſo yet at once both condemne our coldneſſe and expell it, by prouoking to a zealous offering of acceptable ſacrifice. You hauehave heard the ſumme of what you muſt heare.
Which was a moſt grieuous ſinne in diuers regards.Their ſinne from diuers circumſtances becomes exceeding great. It is firſt a ſinne aboue many ſinnes, added aboue the reſt, here brought in with a yea; elſewhere thus aggrauated againſt Ieruſalem, Is this thy whoredome a ſmall matter? Ezek 16 20.ſmall though it ſeemed to them, and nothing, yet this nothing being added to their other ſinnes vnrepented of, (and let Sinners note it) makes the ſumme of their ſinne proportionably to riſe to the adding of Cyphers in Arithmeticke.
Secondly, it was a ſinne, as high, ſo ſpreading: being at height, it fals like a miſt, ſpreads and pollutes the whole Land with bloods in the plurall,2 Kings 21.16. verſe 38. and Ieruſalem is filled with innocent blood from one end to another. A ſinne thirdly not ſimply ſinned,Iſa. 57.5. but ſinfully: for being inflamed with idols, ſaith Eſay, they ſlow the children in the valleyes. Thus fourthly, was Gods temple, that holy Land (which Abraham had ſanctified by the blood of Iſaac, who herein was a type of Chriſt in that Land to bee offered in ſacrifice) turned to a butchery and ſhop of cruelty, and the God of Iſrael made to delight in the effuſion of innocent blood.
Foure moe circumſtances in the text, aggrauating their ſinne. 1. W… off…ed their children.Yet ſee their ſinne through foure moe circumſtances in the text, and it will appeare in it owne colours and greatneſſe. 1. Who. 2. Whom. 3. What. 4. To whom.
1. Who? They, though not all, yet not a few: the indefinite ſeemes to incline to the vniuerſall.
But who? Firſt, not the reiected Heathen who knew not God,1. The Ie…. and whom this beſt beſeemed, but they, the accepted Iſraelites Gods owne people and peculiar. Nor Iſrael onelyonly, but Iudah alſo, though God had ſaid, Though thou Iſrael play the Harlot, Hoſ. 4.15. Ezek. ….47.51. And ….5.6.yet let not Iudah ſinne. And yet hath Ieruſalem iuſtified her ſiſters Sodome and Samaria. And, This is Ieruſalem, ſaith the Lord in Ezekiel, which hath changed my iudgements into wickedneſſe more then the Nations: and The iniquity of the daughter of my people, I…m. 4.6.ſaith Ieremy lamenting is become greater then the ſinne of Sodome: and, her Na…arites once purer then the ſnow, And 8.and whiter then the milke, now their viſage is blacker then a cole. Blacker, both in regard of ſinne and of anſwerable ſuffering. Happy then were theſe Iewes, yet not ſo happy as to hold their happineſſe. Aliâ felicitate ad tuendam felicitatem eſt opus.Senec. c. 17. de br…uii. vitae. Outward priuileges exempt nothom error
And what prerogatiue then, ſaue that of ſauing grace, can yeeld ſecurity from falling foully, whether in matters of doctrine or manners of life? nay this example tels vsus, That the greater the dignity, the greater is the danger both of ſinne and puniſhment, becauſe the greater is the duty. Here, Corruptio optimi peſſima, that is, The corruption of the beſt things is alwaies the worſt, is no truer in nature then in grace. The ſweeteſt wine,Optima cito vitidutur, & in peſſima abeunt. Laurent. Anat. l. 8. qu. 8. by corruption turnes to ſowreſt vinegar, and the moſt generous degenerates furtheſt. Mans body of all other moſt exquiſitely tempered, proues therefore moſt diſtempered and annoyed with diſeaſes while it liues, and when it is dead, moſt noyſome and annoying. Good wits often proue if not exceeding good, then, as Iulians, extremely wicked. So, Pliny complaines that man onelyonly is giuen to ſuperſtition, and it to him; yet let him not maruaile, for man onelyonly is religious. The greater meaſure of ſpirituall light reprobates hauehave, the greater is their danger of ſinning that ſinne which is to death. And Lucifer got the greateſt fall, becauſe hee fell from ſuch an height: the neareſt heauen and happineſſe then, now the furtheſt off.
Then, bragge not Rome of exemption from errour; nor truſt we Proteſtants in the outward priuiledges of the Goſpel, nor reſt we, fathers and brethren, (of the Clergy) ſecure in our knowledge and gifts aboue others. As are our gifts, ſo are our ſinnes, if our gifts bee either not vſed or abuſed. And as are our ſinnes, ſo ſhall be our ſufferings. To each degree of created excellency,All dignitie drawes with it anſwerable danger. there anſwers in proportion its degree of miſery. Things that hauehave being are ſubiect to not-being, and becauſe aduanced from Nihil negatiuum, nothing a negatiue, they are therefore in danger of returning to Nihil priuatinum, nothing a priuatiue, to be depriued of that being they had. Things liuing onelyonly die, (a ſtone dies not) if the life of nature, then the death of nature onelyonly, as in beaſts: if alſo the life of grace, as Adam and we in him, then alſo the death of grace, as now we feele. If life hauehave ſenſe, then death is alſo felt and ſenſible;Nec ſ…re licet …antu… mihi mo… de…e; Sed … Deum, &c I…chus apud O…id. Me…. lib. 1. plants die, but feele no paine. The quicker ſenſe, as in our Sauiour, the ſorer paine. Our ſoules immortality addes to our miſery, for our death dies not.
Chriſtians ſhall dye, not a longer, yet a ſorer death then Infidels: Tyre and Sydons condition at the day of iudgement ſhall be more tolerable then ours, not repenting. And for thee,Mat…. … 2… …. ô Capernaum, which art exalted vntounto heauen, becauſe heauen had its motion, and the God of heauen more familiarly conuerſed with thee, thou ſhalt be brought downe to hell. In a word, God will be no loſer by vsus. He will be ſanctified either of all or on all that come neare vntounto him. The more we receiue, and the greater prerogatiues whether Chriſtian or Ciuill (let Nobles alſo note it) the greater proues our vnthankfulneſſe and ſinne, as in theſe Iewes; and ſinne hath alwayes her reward proportionable.
… offered their owne children. Se…e…. ep.Now ſecondly, who? They, Parents. Vſe Parents thus to be vnnaturall? doe not euen wild beaſts of the Forreſt, as Seneca obſerues, ſo louelove their yong ones, that for their ſafety they often runne themſelues to death vponupon the hunters Iauelin?1 King 3.25.26. This louelove of Parents did wiſe Salomon take for a ground and rule to diſcouer the true mother by it. And it hath ſtrangely ſhewed it ſelfe euen to immeriting Children. Abſoloms vnnaturall rebellion could not quench the flames of Dauids louelove, but that he both charged vponupon 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 vsus 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 onelyonly 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 hauehave 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 hauehave ſodden their owne children. But then hunger compelled them.Deut. 13.6, 7, 8. and ch 21.18.19, 20, 21. Some Fathers hauehave 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, foreign; what thou my Sonne? wilt thou riſe in armes againſt me? but if louelove deſcend rather then aſcend, iuſtlier might the child inuert it, foreign; 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 onelyonly 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 vntounto me, and theſe haſt thou ſacrificed. They indeed vnderunder 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*foreign. 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 vntounto 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 onelyonly 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 vsus, 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 foreign 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 hauehave 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 hauehave them our Maſters. Iuſtly become the wicked ſworne ſchollers to men, when once they reiect the teaching of God. Idolatry is a Witch, and hath ſore eyes bewitching and infectious. If Iehoahaz & Iehoiakim be nouriſhed and goe vp and downe among the Lyons, (for they I take are meant in that 19. of Ezekiel,) that is, conſult and walke in counſell with the kings of Babylon and Aegypt, they ſhall alſo become young Lyons, and learne to catch the prey, and deuoure men. Thus ſhall our familiarity with the wicked eyther finde or make vsus like vntounto them.
Yet might theſe Iewes perhaps hauehave heard their fathers tell them how God was well pleaſed with Abrahams will-offering, and would be appeaſed with the bloud of a man. But wee ſeeke a generall Maſter both for Iew and Gentile,Satan the teacher of it both to Iew and Gentile. Yet by degrees. which was Satan with his ſuttleties, whoſe will wee doubt not of, his wit we obſerue to hauehave wrought by degrees. For at the firſt to hauehave perſwaded to ſuch bloudy ſacrifices, had beene to hauehave diſſwaded from them: but religions reſpect and pretence ſet all on foot. Hee firſt windes himſelfe into credit by his oracles, giuing anſwers to delight the curious,Of which aboue ſect. 2. chap. 4. by his miracles working wonders to bewitch the credulous. With this credit by littles he lead them to what himſelfe liſted. For now who doubts of his deity, who dares diſobey it? His pretence was alſo fayre:And by religious pretexts. what more iuſt or agreeing with nature, then that God ſhould be honoured with ſeruice and ſacrifice outward as well as inward? Here is an aduantage gotten from mans naturall but rude knowledge; now ſee how it is followed. Man naturally hath alſo ſome conſcience of ſinne, and ſome ſhame for it, and therefore ſees his miſery in regard of ſinne & of death deſerued by it. This guilt lets him ſee the neceſſity, but not the meanes of expiation: yet hee ſees it poſſible, and the meanes thus farre that it muſt be made by bloud. Hee is loath to ſpend his owne, and therefore eaſily drawne on to ſhed the bloud of beaſts. Imputation of the fault to the ſacrifice, and of the ſacrifice and its death to the faulty, is in part acknowledged neceſſary. Yet hence is built an after-conſideration, in ſhew more wiſe, in iſſue more wicked. Shall man ſinne, and is it equitie any elſe ſhould die? Hence ſacrifices of men became ſo frequent. But they were for the moſt part malefactors, and their death was before deſerued. Let then the innocent giuegive the ranſome for the nocent. And who more innocent then children? and if children, why not your owne and onelyonly ones? Our deareſt, proper, and moſt precious things pleaſe God the beſt, and purchaſe greateſt fauour: let him hauehave them therefore.
And thus hauehave pretexts of piety excluded pitty, and ſtrong deluſion abated the force of naturall affection. In which reſpect one ſaith,…od… de Rep ….5 Tanta vis eſt opinionis daprauatae, vt legis habeat authoritatem, ac naturâ potentiùs dominetur: Falſe perſwaſion by Gods iuſt iudgement often puts out the eye of grace, reaſon, yea, nature it ſelfe.
Yet might this practiſe once a foot, be furthered partly by that good ſucceſſe which might ſeeme to follow it, as in the King of Moah: 1 King. ….27. Pet. Ma…tyr in loc.partly, vponupon a lewd and harlot-like affection in the parents, who might make vſe of ſo holy a pretence and practiſe as this was thought, vnnaturally to eaſe and rid themſelues of their Children. And thus hath Religion brought forth Superſtition, and the mother is deuoured vp by the daughter.
A like inſtance in the Gladiatorie Combatants among the Romanes.Euen thus, (that by way of digreſſion, I may parallel this practiſe and example with a like,) had thoſe ſtreames of bloud of the Gladiatory-Combatants or Sword-players among the Romanes, their ſpring-head and beginning. They deriued their courſe from like religious pretext,Ex Lipſ. lib. 1. & 2. Sa…urnal. ſeeming perhaps to runne another way, yet at the length falling into the ſame Sea and Ocean of blood.Which cuſtome had alſo a religious pretext, The firſt occaſion was taken from funerals. They religiouſly beleeued the ſoules of the deceaſed were pleaſed with mans blood and made propitious. Hence in their funerals were captiues bought and ſacrificed. But a while after, Delight and Pleaſure altered the manner, and to make others ſport, they muſt fight themſelues to death. This firſt was done priuately in their Parlours where they feaſted, but after,And grew on by deg…ee. in the open markets of Rome, and in their publike feaſts, but as yet vponupon occaſion onelyonly of funerals; firſt of great perſonages, then of the meaner ſort, laſtly of women. But the peoples eyes muſt be oftner fed with theſe their deliciae & cibus oculorum, as they were called, the delight and food of their eies. Which was accordingly done by popular and ambitious Magiſtrates and all others, Qui gratiam à populo exambire vellent aut honorem, who would curry fauour with the people, and ſtood for ſome place of honour. From Rome the cuſtome ſpread it ſelfe into the prouinces, yea euen to Iewrie, where, ſaith Ioſephus, Agrippa, Ioſeph. l. 19.at one onelyonly ſolemnity furniſhed forth 700. couples of Combatants. At the firſt, ſlaues onelyonly and captiues were giuen; after, the better ſort and freeborne gaue themſelues,Neque ob… generis humines, ſed clari illuſt…ſque: & … lant… a omnis grat…ta que opera pugnantium fait. Liu. lib. 18. Ter…ll. partly for a price, partly for praiſe. Of whom Tertullian, Quot otioſos affectatio armorum ad gladium locat? certe ad feras ipſas adfectatione armorum deſcendunt, & de morſibus & cicatricibus formoſiores ſibi videntur. How many idle fellowes doth the affectation of armes cauſe take the ſword in hand to fight their prizes? ſurely through affectation of valour men incounter and enter the Liſts euen with ſauage beaſts, and account themſelues beautified by the prints of teeth, and ſcarres which they ſhew in their faces. Yea their Nobles often, Knights and Senatours came in play, and for nouelty alſo came Pigmees, Dwarfes, and alſo women with ſwords vponupon the Stage. This Play coſt Europe, in ſome one MonethMonth no leſſe then twenty, if not thirty thouſand men, or elſe, mine author*Ment. … v…ꝰ … …enſis Europae ſicu… vicenis …a…um millibus a… …rice…ts … S. ta… nal … Lipſius will be content to take the lye. O Satanicall bewitchings! and how to be watched againſt by ſuch as louelove their ſoules!
Queſt. 2 How was their …eale accepted?But to returne to our former example, was God herewith ſo well pleaſed as the Iewes imagined? The gods in my text, no doubt were pleaſed very well, they required this ſeruice, and to them it was meat and drinke, for they feed on blood. Pleaſed I ſay, yet neuer appeaſed. For this hungry Deuill neuer hath enough His malice to vsus now is great and greater then euer. And may not this make vsus liſten to Saint Gregory his leſſon,Greg. … which is, Iniuſtum eſt ſeruire diabolo qui nullo placatur obſequio. We hauehave no reaſon to doe the Deuill ſeruice when nothing we doe can make him propitious. He then that thus ſeekes heauen ſhall come as ſhort of it, as did thoſe Carpocratian heretikes, of whom Saint Auſten, Auguſt. de haereſ. cap 7.who profeſſedly taught the practiſe of all filthineſſe, that ſo by pleaſing wicked Fiends in whoſe power they were, they might be ſuffered to paſſe quietly without diſturbance through their aery regions to the celeſtiall. But for the true God,God was much diſpleaſed therwith. Deut. 12.31. Ier. 29.5. this kind of ſeruice could neither pleaſe him nor appeaſe him: he condemnes it here and elſewhere, and his wrath was kindled againſt them for it, verſe 40. Yet might they ſay they intended nothing but well by it, and if they erred, it was an error of louelove, not louelove of error, ſeeing for his ſake they ſpared not their deareſt children. Truth; if Intentions without or againſt Gods word would excuſe But wil-worſhip with diſobedience is no plea at Gods bar.Abrahams example doth not iuſtifie it. Yet Abrahams zeale was commended: true, becauſe it was cōmanded. But Agamemnons was condemned, becauſe by the law, Thou ſhalt not kill, it was forbidden. And was not Abrahams? Yet is not the others zeale hereby warranted. God who is aboue his Law tried Abraham by a ſpecial command, diſpenſing with the general, vntounto which the other ſtill ſtood bound, as hauing no ſpeciall. Abraham obeyed while he diſobeied (if diſobeyed) not ſo the other. Abraham was not blamed for his butchery, but praiſed for his pietie,A cult de ciuit. …. 2… ſaith S. Auguſtine, Quòd voluit filiū nequaquàm ſcelerate ſed obedienter occidere; Inaſmuch as hee was ready to hauehave ſlaine his Son not ſcelerouſly, but in obedience. Abrahams readineſſe being from diuine inſtinct, is imitable of none who hauehave not the like. Heroici motus non ſunt imitandi: Diuine and extraordinary motions are not to be imitated. Wee are bound to the common rule, but theſe diuine inſtincts are farre aboue it. One particular,Heroici motus ſunt ſuprare…ulam. ſaith Logicke, is inferred, proued, or warranted by another onelyonly where the cauſe and reaſon is alike in both: but here, the facts were not more like then the cauſes different.
But the truth is, Abrahams obedience pleaſed God and not his ſacrifice; or rather his obedience was his ſacrifice. God is not delighted ſimply in our bloud, no not of Martyrs, but in our obedience whether actiue or paſſiue. In Abraham wee ſee it: Nam Deus qui iuſſerat vt id fieret, Pet. Martyr in locis.ne fieret prohibuit; God who commanded the act, yet forbade the acting of it. Euen ſo, though without iniury, yea alſo iuſtly, hee might require our bloud in ordinary ſacrifice, yet did hee require onelyonly of the Iewes for it, the bloud of beaſts. Thus, both ſhewing them and vsus our ſinnes and death deſerued by them, and yet his readineſſe to receiue an atonement, yea the atonement of another for vsus. Yet could not theſe outward ſacrifices ſimply, eyther appeaſe his wrath, as holding no proportion with the infinitneſſe thereof, or of our guilt; or yet ſo much as pleaſe him without ſome better (and more pleaſing) ſacrifice.Auguſt. de ciuit. Dei lib. 10. ca. Thus euen the Heathen: Non boue mactato coeleſtia numina gaudent, Sed, quae praeſtanda eſt, & ſine teſte, Fide. Ouid. ep. 19. Sacrificium enim viſibile, ſaith Saint Auſten, inviſibilis ſacrificij ſacramentum, hoc eſt, ſacrum ſignum eſt: For the outward viſible ſacrifice is a ſacrament, that is, a holy ſigne of an inuiſible ſacrifice. If God then from thence ſmelled a*Gen. 8.20. Act. 20.28. Sauor of reſt, it was from the ſacrifice of our Sauiour Chriſt. For as it by the reſt was typified, ſo the reſt by it were ſanctified and accepted. This hath ſo ſufficiently alone reconciled God to vsus, and ſatisfied his iuſtice (as being the ſhedding of the bloud of God) that to offer any other eyther ſacrifice or ſeruice, or yet this againe to that end, were, as to derogate from the ſufficiency thereof, ſo, to make God as implacable as we hauehave ſhewed the Deuill to be.
CHAP. III.
An application of the former point.THus hauehave wee ſeene Idolatry zealous, though it reape no acceptance, nor yet good fruit of its zeale. Though it loſe, yet may wee gaine from it this profitable and vſefull conſideration;Idolaters more zealous in their kinde then the children of light. That the children of this world are not onelyonly more wiſe, but more zealous alſo in their generation, then the children of light. Whoſe zeale therefore, if it expell not our coldneſſe, ſhall condemne both it and vsus.
Religion ſailes and holds her courſe betweene two dangerous rockes, of Superſtition and Impiety. On the one ſide ſaith Plutarch, In Camillo.there is foreign, Superſtitious vanity: on the other, foreign, Negligence and contempt of heauenly things. And ſuch, ſaith he, is mans infirmity, that keeping no bounds, it is hurried ſometime to the one, and ſometime to the other. Both are euill, but yet the ſecond iuſtifies the firſt, as Ieruſalem did Sodome: Superſtition (at the leaſt in ſhew and pretence) bordering nearer to true piety.
Wee may ſee (and yet ſhame to ſee our ſelues ſo farre behinde,) the zealous affections and practiſes of Heathen, Heretikes, Idolaters, and generally of the wicked. Wee may ſee in Scripture Samaria doting on her louers, Ezek. 23.5. Iſa. 57.5.or ſet on fire with them: and the Iewes inflamed or inflaming themſelues with Idols: and yet our ſelues, like Moah (through our eaſe and long peace) ſetled on our lees, Ier. 48.11. Zeph. 1.12.and like Ieruſalem, curded and frozen in our dregs. In my Text wee hauehave ſeene children ſacrificed by their Parents to the deuill, and yet ſee profeſſed Chriſtians, vnwillingly (if at all) eyther to chaſtiſe their children doing amiſſe, or to conſecrate them to the ſeruice and honour of God, or their Country; yea, impatiently to take their death when God himſelfe cals them away.Anno 1293. Apud Lapſ. Monit. & Exe. polit. Yet wee reade of one Alphonſus Pereſius Guſmanus a Spaniard, who holding the Citie Tariffa for the King his Maſter, was threatned by the enemies, that vnleſſe hee yeelded vp the Towne, his onelyonly ſonne whom they had taken, ſhould be miſerably mangled in his ſight. No, ſaid hee, betray my truſt I will not, for an hundred ſonnes of mine if you had them: and if you will needs doe it, loe here is a ſword; and ſo caſting his owne ſword vntounto them, his ſonne therewith was barbarouſly murthered, himſelfe nothing appalled thereat.
Strange alſo it is,Idolaters zeale in not ſparing themſelues. 1 Kings 18.28. what butchery men hauehave executed on themſelues, for the pleaſing, pacifying, and honouring of their Idols. You ſhall ſee Baals prieſts (to moue their god to heare them,) vſually to cut themſelues with kniues and launcers, till the bloud guſh out vponupon them: ſome popiſh penitentiaries alſo in great auſterity and ſeuerity to laſh and whip themſelues: of a like ſtampe to that ſect of penitentiary whippers, who, like Pans prieſts, naked from the nauill vpwards, went to and fro through Saxony and Bohemia, yea at the length walked London ſtreets, with whips in their hands, whereby they bloudyed one another on the backe, thus thinking they purged themſelues by a baptiſme of bloud. And if wee hearken to the Relators, among whom Lipſius is one, our King Henry the ſecond, is reported,Lipſ. Monit. & Exemp. polit. Anno 1174. of meere conſcience to get him to Canterbury, to the ſepulchre of Saint Thomas, whom hee cauſed to be put to death; whence, after pardon asked with teares, going full penitently to a Couent of Monkes, with much entreaty he obtained of each ſeuerally to be laſhed and whipped with rods.
This was much in a King, but it was (as hee thought,) for a better kingdome: for the obtayning of which wee reade that the Ʋaleſian Heretiques vſually gelded themſelues and their diſciples;Auguſt. de haereſ. cap. 37. herein perhaps following Saint Origens example, who, allegorizing almoſt all other Scripture,Matth. 19.12. yet literally miſinterpreted the place in Saint Mathew concerning voluntary Eunuches, to the gelding of himſelfe. The miſconſtruing of which place miſlead alſo diuers Chriſtians of primitiue times to the ſame practiſe, whom therefore the firſt Nicene Councell thought good to condemne.Danaeus ad Aug. de haereſ. cap. 37.
What blinded zeale cauſed them to doe, deſire of ſelling themſelues dearer to merchants moued ſome Ethnickes to, as the People Abaſgi, Euagrius lib. 4. c. 21.who (as ſaith Euagrius) to that end generally gelt themſelues. Ʋlyſſes is ſaid to teare his owne fleſh with whip-coard to deceiue his enemies: and Zopyrus in Iuſtine could filthily mangle and deface himſelfe,Iuſtin. hiſt. lib. 1. fine. by cutting off his owne noſe, eares and lips, that ſo with leſſe ſuſpition he might betray Babylon into the hands of King Darius.
But religious reſpects hauehave carryed men yet further, euen to the voluntary killing of themſelues, as may be inſtanced with variety of examples, fetched eſpecially from the Eaſt Indies. Theſe few ſhall ſupply the roome of many.
Purchas his Pilgrimage, Aſia.In the Eaſterne Ilands of Iapon men caſt themſelues from rockes, put themſelues into ſtrait holes of the earth, receiuing breath by a reede, and ſo continue faſting and praying till death, and all in honour to their Idols.
In the Kingdome of Narſinga, where is the Citie Maliapur, where Saint Thomas the Apoſtle is voyced to be martyred, pilgrims by troopes doe put themſelues vnderunder the Chariot-wheeles of their golden Idoll, which yearely is carryed in Proceſſion, and ſo are chruſhed to death. Others are brought forth by their parents, each with fiue ſharpe kniues about his necke, where cutting his fleſh, he cryes,Linſchot. lib. 1. cap. 44. cited by M. Purchas. For the worſhip of my God doe I this: And ſo proceeding, ſaith, Now doe I yeeld my life to death in the behalfe of my God. This ſelfe-ſacrificing is witneſſed by diuers, and as Linſchoten affirmeth, is ſtill in vſe.
Lipſ.In the Regions of Malabar, in their feaſts, tela inter ſe ſpargunt, they throw darts one at another, and who ſo dyes is thought preſently to flit to a place of happineſſe. Neare thereabout in the Citie Quilacare, (in the King of Coulams Dominion) eueryevery twelfth yeare the King himſelfe aſcending a ſcaffold, cuts his owne throat in ſacrifice to his Idols, his Succeſſor ſtanding by, who after his twelue yeares Iubilee muſt doe the like.
Where are now our voluptuous liuers, who for the kingdome of God will not mortifie any one of their earthly members, nor withdraw their bodies from hurtfull pleaſures? If theſe examples now ſhame them not, they will confound them at the day of Iudgement.
And ſo ſhall that Reuerence, Reuerence of Idolaters.honor and religious reſpect giuen by the blindly zealous to the things they reuerence, condemne the want thereof in Profeſſors. At this day the Turkes ſo much reſpect Paper, Giuen to Paper Lipſ. Monit. & exe. polit. lib. 1. c. 3. exe. 5.that they hold it wickedneſſe in any to caſt it away, trample it vnderunder foot, or otherwiſe to imploy it to baſe vſes. And why? Becauſe their Alcoran, that is, their law and rules of Religion, is written in Paper. Surely then a piece of that Paper is much more reſpected. Where was this reuerence when the French Biſhop of Aix and other Biſhops condemned a Bookeſeller to be burnt with two Bibles about his necke?Acts and Monum. In the Merindolian perſecution. Ibid. in ſine Hen. 8. yea when one Stile an Engliſh martyr was burnt in Smithfield with the Reuelation of S. Iohn about his necke (whereon he vſed to read) which yet he then reuerenced, counting himſelfe happy and honoured by it. Thus doe Papiſts reuerence Scripture, who yet out of an vngrounded and pretended reuerence to it debarre the Lay ſort of the vſe thereof, threatning terribly ſuch as ſhall dare to hauehave or read the Scriptures, forſooth leſt ſuch holy things ſhould be caſt to and polluted by dogges. They further call vsus ſcornefully Scripturarios, Scripture-men, Bible-men, and our Diuinity which we build only on Scripture, Theologiam atramentariam, Inkie diuinity. But among our ſelues it may be feared there are too many who reuerence and reſpect more the goodneſſe of the Paper or Print, the waſhing, ruling, gilding of their Bibles, then the ſence and Scripture it ſelfe, which they ſeldome peruſe. King Alexanders example ſhall condemne ſuch, who ſo much reſpected*foreign. Plutarch. in Alexand. Homers verſes, that laying them vnderunder his pillow he ſlept on them. And when among the ſpoiles of King Darius there was found a moſt pretious casket for Iewels, and doubt made to what ſpeciall vſe it ſhould be imploied, Imò, ſaith he, Homeri carminibus reſeruetur, Let it be kept for Homers verſes. And all this he did that hauing them ready at hand, he might at all times read them at home and abroad,What reſpect wee owe to Scripture. by day and by night. What reſpect then is iuſtly due to the Scriptures of God? how are they to bee treaſured vp in our beſt caskets, namely in the ſure cloſets of our hearts, and, as it were to be tranſcribed, by often reading and remembring, from the tables of the Law and Goſpel into our hearts, that ſo we may approue our ſelues ſuch as to whom God hath promiſed to put his Law in their inward parts, and to write it in their hearts.
Againe, the Peruuian Prieſts comming to their gods, lift not vp their eyes,Reſpect giuen to Idoll gods. Lipſ. vt ſupr. l. 1. c. 3. but often either bind them vp, or quite plucke them out, which is thought more holy. But ſo doe not ſuch among vsus as hauing eies full of adultery and hypocriſie, can with the proud Phariſie looke God in the face in his Temple,See Ier. 7.9.10. and yet ſpare to pull out the right eye, or to mortifie their darling ſinnes.
The Aegyptians who giuegive diuine worſhip to Cats, Crocodiles and Dogges,To Dogges, ſaith he that ſaw it, Diodorus Siculus, in a concourſe of people when their King Ptolomie was by the Senate pronounced a friend and conſederate,And Catts. yet euen then did they teare into a thouſand pieces with their hands a Romane Souldier,Diodorus Siculus lib. 1. pag. 53. A. …pf. vt ſupra exe. 1. onelyonly for killing a Cat, and that by chance. GiueGive me an example of like zeale in Chriſtian Magiſtrates, in vindicating the diſhonours done to God, when Chriſt by abominable oathes is againe crucified and rent in pieces by the wicked.
Some heretikes in the Church can ſwallow the Bread in the Sacrament though it be mixed with mans blood,To the bread in … Sacrament. as though the Cataphriges and Pepuziani: yea with mans ſeed and ſperme,… …d Aug. …. as the Gnoſticks and Manichees, who as alſo the Nicolaitans, Semen & menſtrua mulierum excipiunt & lingunt And Godarenus a Papiſt can with great courage and zeale ſwallow downe the hoſt or wafer which a filthy Leper had vomited and caſt vp. And the popiſh Councell of Colen hath taken order for ſuch chances; that the whole pieces be giuen to ſome faithfull man to eate: and all this in reuerence to the Sacrament. What dainty and queazy ſtomacks then hauehave many Proteſtants who if once a yeare they eate this holy bread, it is more againſt ſtomacke in them, then in the forenamed heretikes to licke vp the vomit. Yet doe not all Papiſts ſhew like reuerence to this Sacrament. Not that Subdeacon who poyſoned Pope Ʋictor the third in the Chalice. Nor that Frier Dominicke who in like manner poyſoned the Emperor Henry 7. Not Pope Sixtus the fourth his Legate, who gaue the eleuation of the hoſt for a ſigne of murther. Nor laſtly that Pope himſelfe Gregory 7. who did caſt (ſaith Cardinall Benon) the conſecrated hoſt into the fire and burnt it, becauſe demanding of it a reuelation againſt the Emperor, it anſwered him not.
It is further conſiderable at what Coſt blinded zeale can be.The Heathen and Idolaters ſpare for no coſt. Yea alſo heatheniſme about the things which they effect. Some Emperors, and they not alwayes of the beſt, to countenance euen humane learning, hauehave largely contributed. Veſpaſian made the Poet Saleius Baſſus with one gift in reuenue equall to their Knights. Antoninus Caracalla delighted with Oppians elegant verſes dedicated to him, (and which now we may both read and reckon) cauſed to be giuen him for eueryevery verſe a crowne in gold, each of which was double to ours. The number of verſes makes the gift almoſt ſtupendious.
At this day the Turkes at Conſtantinople,Lipſ. vt ſupr. though they worſhip not dogges, cats and birds, yet ſo farre doe they reſpect them, that at ſet houres they conſtantly feed them, not with the offals, but with the beſt both roſt and boyed. And ſo did the Aegyptians, who as Diodorus Siculus relates, extremely pinched with famine, fell to eate one another, and yet ſpared the foreſaid creatures. Spared ſaid I? yea fed them, and that with mans fleſh.
Some Chriſtians alſo hauehave beene ſo lauiſh in this kind both in building and indowing of Churches, that a reſtraint was thought neceſſary. Euen now alſo may bee ſeene ſome Popiſh images on high dayes as ſumptuouſly bedecked with precious ornaments as is almoſt any Queen of Europe: no coſt is ſpared.
In vaine then ſhall Aaron thinke to turne the people from Idolatry,Exod. 32.1, 2, 3. by requiring their earings of Gold, and deareſt ornaments, they will nor ſticke with him for them, though thus hee was ſaid to rob the people, And 25and to hauehave made them naked to their ſhame among their enemies, which yet they ſuffered. Yet in our dayes Aaron himſelfe is robbed by the people, and his golden beard and garments by ſacrilegious hands are taken from him, & out of their wiſdomes and charity hee hath his linſie-woolſie cloaths fitted for him, as warmer for Winter then thoſe of Gold, and lighter for Summer. This is farre from the charitie of former times, and zeale euen of Idolaters, when ſacrilegious Appropriators ſhall turne their Patronage to pillage, and through their ſacrilegious affections occaſion Simonie and ſharing betweene the Patron and Preſented. Yea, make modeſt mindes hide their talents vnwillingly, waxe old, and dye, euen at their mothers breaſts in the Vniuerſities, who yet themſelues hauehave breaſts full fraught with milke to feede many hunger-ſtarued ſoules. Let ſuch take this caueat with them,Prou. 20.25. It is a ſnare if not deſtruction to the man who deuoureth that which is holy: And ſo they will finde it to themſelues, ſeede, or both. If with the Eagle in the Embleme, they will needes be ſnatching from Gods Altar, any part of the Sacrifice which there burnes ſweetly to God, and carry it to feed their young, let them beware leſt ſome vnſeene coale or ſparke at vnwares taken with them, ſet neſt and all on fi…e. For, whom ſo doe they ſpoyle but God? and Our God is euen a conſuming fire.
Wee may wiſh then that authority would ſee Tobias diſlodged out of his Chamber where formerly lay meat-offerings, Tithes, and Incenſe; and that our zeale to Gods Houſe,Concil. Trident. leſſ. 22. de reformat cap. 11. came not ſhort of Antichriſtian zeale for Popery, which in the Councell of Trent tooke order for the remouing of idle Monkes from thoſe Liuings and Tithes, whereby Paſtors formerly were maintained;Seſſ. 24. de reformat. c. 18 & ſeſſ. 5. c. 1. & 23 c. 18 for the reſtoring of the goods of Benefices, ſetting learned Prieſts in them; for erecting Lectures, and maintayning Teachers.
I might further ſtirre vp looſe Proteſtants to put their neckes into Chriſts eaſie yoake, by inſtancing on Papiſts the truth of what Saint Paul vpbraides the Corinthians withall, They ſuffer if a man bring them into bondage, 2 Cor. 11.…0.if a man deuoure them, if a man exalt himſelfe, if a man ſmite them on the face, as witneſſe thoſe two heauy yoakes, (to name no moe,Papiſts blinde obedience.) The firſt of blinde and abſolute Obedience, whereby men make themſelues ſlaues, their Superiours gods, (to whom this properly belongs,) whom they ſimply obey, without conſulting with God whether hee will giuegive them leaue or no.The yoke of Confeſſion. The other of Confeſſion, impoſed vponupon the neckes euen of Kings, whereby they are brought vponupon their knees to confeſſe,Concil. Trident. ſeſſ. 4. c. 5. can. 6.7 Omnia & ſingula peccata, etiam turpia, etiam occulta, etiam circumſtantias, all and ſingular their ſinnes, how filthy or cloſe ſoeuer, yea all delinquences euen againſt the laſt Commandement.
But I would conclude my inſtancing,The paines and diligence of the wicked. with the propoſing of the great paines and diligence of the wicked generally, and more ſpecially of Heretiques.
The wicked are ſaid to weary themſelues to doe wickedly, to bee wearyed in the multitude of their counſels. Ier. 9.5. Iſa 47.….Harlots ſpend much time daily in tricking themſelues to pleaſe the world. Which when Nonnus Biſhop of Edeſſa obſerued in Pelagia, hee made this vſe of it for himſelfe and for vsus, to bewayle his owne ſluggiſhneſſe, and to reſolue to vſe greater care in the adorning of his ſoule, that hee might pleaſe God.
Idolatrous Iudah is ſaid,And of Idolaters. Iſa. 57.9.… to ſend her meſſengers farre off, and to weary her ſelfe in the greatneſſe of her way, or in her many iourneyes. And now wee want not ſome, on like ſtampe, who can vndertake tedious Pilgrimages, to viſit the ſhrines of ſuppoſed Saints, yea compaſſe ſea and land to make Proſelytes: for euen now in the remoteſt parts of the world are diuers Colledges of Ieſuites; by name in the Philippine Ilands, (which take their name from Philip 2. of Spaine) there are ſeauen, beſides other religious perſons. Neyther are they leſſe buſie, though leſſe authorized nearer home.… Iob ſaith, The murtherer riſeth earely and killeth the poore and needy, and in the night hee is a theefe. And euen ſo the Poet, …Ʋt iugulent homines ſurgunt de nocte latrones. Theeues riſe at midnight to murther men. And may not I inferre with the ſame Poet, Vt teipſum ſerues non expergiſceris? To ſaue thy life wilt not thou (whoſoeuer) awake from ſleepe? …Yea, adde with Saint Paul, Teipſum & eos qui te audierint? That thou maiſt both ſaue thy ſelfe and them that heare thee?
Themiſtocles who tooke his liberty in his youth, at length growing emulous of Miltiades his victories, his more ſerious thoughts would not ſuffer him to ſleepe: The cauſe asked, his anſwere was, Miltiadae ſe trophaeis è ſomno excitari, that Miltiades his Trophees and honours kept him waking.
It is no time now with Salomons ſluggard to ſleepe ſecurely and ſay, Yet a little ſlumber, but rather to doe as his good Huſwife doth,… which riſeth while it is night, and giueth meate to her houſhold, and a portion vntounto her maidens. While the Seeds-man ſnorts, the enemy ſowes his Tares, and many fall to Popery and prophanenes. To ſuch I ſay, not as the Poet, Nate Deâ, but …rg… …uci…. 4.Nate Deo, potes hoc ſub caſu ducere ſomnos? Canſt thou ſleepe ſecurely, when others through thy negligence fall dangerouſly.
CHAP. IIII.
WHither all theſe Inſtances tend you hauehave now ſeen: not to leade vsus like ſheepe without reaſon after them, ouer ſuch dangerous rockes and downe-fals: foreign, ſaith Plato: If a man will follow others, let him doe it with reaſon and with good conſideration. And ſaith Saint Paul, Rom. 12 ….our ſeruice muſt be reaſonable: and ſay I, ſo muſt our imitation alſo be.The zeale of Idolaters ſhould pro… Chriſtians Let ſhame teach vsus to follow their zeale, let ſanctified Reaſon, in the generall onelyonly; but let Religion guide and direct ours for the particulars.
Shame then bee it to Chriſtians to ſeeke excuſes, when they ſought none; to account ought hard for vsus, when nothing was too hard for them. God layes not on vsus ſuch heauy burthens, but more eaſie and profitable ſeruice, calling vsus to Feaſting, Come eate of my meate, Prouerb. 9.… I…a 55.1.and drinke of my wine, and that freely, Buy wine and milke without ſiluer: To Refreſhing, Come vntounto mee and I will eaſe you. Matth. 11 2….Yea hee comes to vsus, not ſending vsus beyond the ſeas to ſeeke his Word, and knockes at our doores by his Word and Spirit, crying, Open and I will enter, Reuel. 3.20. Iſa. 55.3, 6, … Ioh 3.16. Zech. 13.1.Hearken and your ſoule ſhall liue, OnelyOnly beleeue and thou ſhalt be ſaued. And opening a fountaine to vsus for ſinne and vncleanneſſe, hee ſaith, OnelyOnly waſh and be cleane, Step into Betheſda with the firſt and be healed, Waſh in the Poole Siloam and ſee.
What can God require leſſe at our hands? Shall wee now, (and this may bee feared) with Naaman aforeign. Nazian. orat. 2.refuſe to bee cleanſed becauſe our healing may bee had ſo eaſily? Or ſhall wee with that accurſed Arrian not very long ſince executed at Norwich, reiect and defie Chriſt Ieſus, becauſe hee is ſo eaſie to be entreated?bGreenhams foreign. on Prou. 18.14. Shall wee with Papiſts refuſe to be iuſtified, (the end will ſo proue it) becauſe Chriſt will doe it freely by faith onelyonly without our faſtings, whippings, pilgrimages and ſatisfactions? Shall the inſtitution of the Lords Supper bee contemned becauſe it wants the pompe and pride of the Maſſe? In a word, ſhall the ſimplicitie of the Goſpel be any prejudice to the profeſſion or profeſſors of the Goſpel?
But what if God ſhould require of vsus as hard ſeruice as euer Idolaters by ſelfe-will-deuotion performed, as to plucke out our right eyes, cut off our right hands when they offend vsus:Luk 14.26. yea for Chriſt his ſake to forſake father, mother, ſonne and ſelfe? Yet muſt wee, yea wee may doe it, if wee hauehave any of theſe three graces (as each Chriſtian ſhould hauehave all,Chriſtians ſhould ſtirre vp, 1. their Faith. Marke 9.23. 1. Theſſ. 1.3. 1 Ioh. 5.3 4. 1 Pet. 5.9. Heb. 11.17.18. and 33.34. &c.) Faith, Hope, or Charity. What can be hard to any of theſe? foreign, All things are poſſible to him that beleeueth. If ought bee hard, then hath Faith foreign, her worke of Faith, whereby it ouercommeth the world, and makes the Deuill himſelfe flee by reſiſting. See her Trophees Heb. 11. where Abraham by faith offered vp Iſaac, of whom it was ſaid, In Iſaac ſhall thy ſeed be called. Therefore ſaithaCaluin. in Gen. 22. one, In eius perſona perire videbatur tota mundi ſalus: In his perſon the ſaluation of the world ſeemed to periſh. A ſore tryall, which yet his Faith ouercame, and ſo ſhould ours the like.
2. Their Hope. 1 Theſſ. 1.3. Heb. 11.26.So hath Hope her foreign, her Patience, and patience can beare and forbeare any thing. Hopes eye faſtned on the recompence of reward, made Moſes doe and ſuffer what elſe without hope would hauehave broken his heart. Therefore I ſay with the Poet Ʋerinus,
Quem potes aeterno pro munere ferre laborem?
Mercedi an tantae par labor eſſe poteſt?
What bNullus labor durus, nullum tempus videri longum debet, quo gloria aeternitatis acquinrtur. Hierom. in ep. 3. Their LoueLove. 1 Theſſ. 1 3.paynes of thine can be anſwerable to thy hopes and promiſed reward?
And laſtly, LoueLove hath her foreign, Labour of LoueLove, and Labor improbus omnia vincit, The importunitie of labour will ouercome all things. cforeign. Theocr. 2 Cor. 5.14. Ioh. 21.16. Ouid. Ioh. 14.15.LoueLove is ſtrong as death, and will compell vsus, you know to what, to ſeede Chriſts ſheepe: LoueLove, eyther of God, others, or our ſelues.
Qui non vult fieri deſidioſus, amet.
Hee that will not be ſlothfull in the worke of the Lord, let him louelove the Lord. If theſe three bee in you, (as they were all in the Theſſalonians, as you may ſee in one Verſe,Probatio dilectionis exhibitio eſt operis. 1. Theſſ. 1.3.) They will make you that ye ſhall neither be barren nor vnfruifull.
But wherein muſt our Diligence appeare?Operatur enim magna ſi eſt, ſi verò operari renuit, amor non eſt. Greg. in homil. 2. Pet. 1.8. My Text directs vsus. In offering ſacrifices euen of men and children, but not vntounto the Deuill. Here we had need hauehave wiſedome leſt with theſe Iewes while wee intend greateſt ſeruice to God by ſuch ſacrifices, wee moſt of all diſhonour him by pleaſing his enemy.
Such in our dayes are they who firſt in great zeale pretending ſpeciall ſeruice to God,What ſacrifices of men muſt we offer? Not as Papiſts. vow their children to that Profeſſion which takes vponupon it a yoake of perpetuall chaſtity. Moſt of whom wanting this ſpeciall gift, muſt needs giuegive themſelues either to contemplatiue vanities, or practicall v…llanies. And doe they not? The proofe is too readily had Goe no further then our owne Land when Popery reigned, and the witneſſe againſt them will be that large Catalogue, which before the diſſolution of Abbeies,Balaeus in prefat. lib. de vitis Pontificum. was by exact ſuruey taken and preſented to that ſtout Prince, containing the names of ſuch as in their ſeuerall Abbeyes were found to be Fornicators, Adulterers, yea filthy and vnnaturall Sodomites, abuſers of themſelues with mankind. Now this burning in luſt, to whom is it an acceptable ſacrifice but to him whoſe doctrine it is to forbid to marry?1. Tim. 4.1.3.
The fruit of which is another ſacrifice of children too, to him as acceptable: ſuch as in Pope Gregory the firſt his time was found to hauehave beene made, when in a Fiſh pond were found the heads of ſixe hundred young children that there had beene drowned.
Againe, the Lord is ſaid to hauehave a ſacrifice in Boſrah, which was made by the ſword of the Lord vponupon his enemies.Iſa. 34.6. Ier. 46.10. Such a ſacrifice is now made of the ſilly and bruitiſh Americans, where while their conuerſion to God is pretended, Popiſh cruelty hath made a ſupply of thoſe ceaſed ſacrifices of men, which were there formerly in great abundance.
Laſtly, looke nearer home, and wee ſhall ſee the time come,Iohn. 16.2. wherein ſuch as kill Gods Children thinke they doe God ſeruice. The ſeruice is a ſacrifice, and is made eſpecially by Fire. This ſacrifice, as it is acceptable to God in regard of the ſufferers willing ſubiection to this fiery triall, ſo alſo to Satan, who both delights to ſucke the blood of ſuch ſacrifices, and ſo gaines the hearts and deuotions of the Sacrificers: ſome of which ſpare not their owne children when once they become Gods Children. As that King who gaue his owne and onelyonly Heyre and Sonne to the Inquiſition for his holy profeſſion. How ſhall they then ſpare others?
Anno 1605. Nouemb. 5.The time was, and is yet freſh in memory, when theſe ſacrificing Prieſts had almoſt gotten the necke of this whole State on the blocke and altar; and when a Holocauſt or whole burnt-offering was intended to bee made thereof, of head and body, and all together; when the Houſe of Parliament was appointed the Altar,Popiſh Gunpowder treaſon and the vaults of Hell where their zeale was kindled, ſhould hauehave vomited vp fire to hauehave conſumed the ſacrifice. It went for a ieſt of Iulian, A…m… …n. Mar… l. 25.that if he had returned victor in his laſt encounter with the Parthians, that the whole kinde and race of Buls and beaſts ſhould hauehave failed, by meanes of his monſtrous exceſſe in ſacrificing. So with vsus, if the fire had taken, the whole number of Chriſts ſheepe in this Land ſhould hauehave beene brought to a ſmall ſumme. And fire is that by which they hope to preuaile againſt vsus. See their fiery ſpirits.But according to our callings ſpeciall and generall.
But ſuch ſacrifices muſt not wee make: ours muſt bee within the Compaſſe of our calling generall or particular. Each Chriſtian is a Prieſt in common,Miniſters muſt ſacrifice others to the Lord. and ſome are ſo by ſpeciall deputation, yet Chriſtian onelyonly, not Moſaicall: Prieſts firſt with Ieremie, to preſent before the Lord the peoples praiers. Secondly, Prieſts, to conſecrate as holy to our Maſter and his glory, the fruits not of the wombe, but of our braines, our labours, ſermons, writings.Hieron. lib. 3. contr. Pelag. Thirdly, Prieſts to kill and ſlay all errours and falſe doctrines. (Ille haereticum interficit, qui haereticum non patitur, ſaith S. Ierome, He killeth an hereticke, that ſuffers him no longer to be an hereticke.) Eſpecially Prieſts ſhould we be to deſtroy the adulterous ſeed and doctrines of that idolatrous whore of Rome. Theſe are children of the daughter of Babel, of whom it may be ſaid,Pſal. 137.9. Happy ſhall he be that taketh and daſheth thy little ones againſt the ſtones. The chiefe foundation ſtone being Chriſt Ieſus, vponupon whom whatſoeuer falleth ſhall be broken. Here to be cruell is both pietie and alſo pittie to them and to our ſelues,Ier. 48.10. for curſed is he that keepeth backe his ſword from bloud. This ſword is the word of God, by which and by the ſpirit of God we bring others for an offering vntounto the Lord (as was propheſied by Iſaiah) which offering vp of them by our word and miniſterie is acceptable to God, Iſa. 66.20. Rom. 15.16.being ſanctified by the holy Ghoſt. Act. 10.13.Of this ſacrifice Acts 10. Riſe Peter, kill and eat, foreign. Firſt muſt theſe wilde and foure-footed beaſts be knocked downe with the hammer of the Law, and ſlaine with the ſacrificing knife thereof,Ier. 23.29. that is, by zealous and by powerfull preaching of it: for by preaching plauſibilia, things pleaſing, men are bolſtered vp and fatted for another ſacrifice. Then muſt a ſpirit of life be put into them by a diligent preaching of the Goſpell, whereby Chriſts ſacrifice takes place in them, as thus being daily crucified (and ſacrificed) before our eyes. Gal. 3.1.For thus are men ſprinkled with his bloud, and as S. Chryſoſtome ſaith,1 Pet. 1.2. Chryſoſt. l. 3. de Sacerdotio. they are foreign, intincti quaſi purpurâ, died with his purple bloud, as if his bloud had beene but newly ſhed for them. Herein is the honor of our prieſthood, that we are foreign,Rom. 15.16. miniſtring Prieſts of Ieſus Chriſt, and do foreign, 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. foreign, rendered by S. Chryſoſtome and the Greeke Scholies, by foreign, 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 vsus, as to cauſe this ſacrifice to burne ſtill more and more, and that if any being called hauehave 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 vsus 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 vponupon the ſacrifice and ſeruice of the peoples faith. To be offered, or as the word foreign ſignifies,Caluin. ibid. to be poured out as a drink-offering, …lu. Illyr. Clau…. …arte in voce Sac…fby ſhedding our bloud, vponupon the ſacrifice of their faith, who are thus conſecrated through faith to God by our ſeruice, for the confirmation of their faith: for ſo foreign properly ſignifies ſuch a ſacrifice as whereby couenants were ratified. This readineſſe was in S. Ambroſe, who could ſay to the Emperour Ʋalentinian, AmbroſQuàm meipſum pro tuâ obtuliſſem fide? How ioyfully would I hauehave 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 Ʋniuerſity 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 vsus, 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 vsus, by turning vsus to him.
I might here ſpeake of the Magiſtrates ſacrifice, The Magiſtrate Sacrifice. They are foreign. 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 hauehave 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 vsus 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 onelyonly. 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 LoueLove. 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 vntounto God.
All other Sacrifices are then offered, when we can offer eyther LoueLove, Thankefulneſſe, or Obedience,
LoueLove is as fire from heauen, which kindleth all Sacrifices, and is virtually eueryevery 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 louelove vsus, and to bring ſuch to God as wee our ſelues louelove.
Thankes alſo are the Calues of our lips, and muſt be offered; Sacrifica Deo laudem, ſaith the Pſalmiſt, Sacrifice vntounto God prayſe.
But Obedience is better then Sacrifice. Where it is, there will wee giuegive our ſelues vntounto the Lord with the Macedonians, and alſo as Paul prayes vsus, preſent our bodies a liuing ſacrifice, holy, acceptable vntounto 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 foreign, 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 vsus,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 vntounto 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 vsus, and make vsus 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 doglike 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 vsus to a bloudy ſacrifice, 2. Paſſiue.wee by yeelding patiently thereunto, doe him alſo acceptable ſeruice. Deo cruentas victimas caedimus quando vſus que 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 vsus 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 vsus in the skinnes of wilde beaſts and caſt vsus to dogs to be deuoured; or tye vsus to ſtakes, and ſo burne vsus 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 ofaA ſtipite cui aſtringebantur. Semaxij ſhould in a prouerbiall ſcoffe be put vponupon vsus, as it was vponupon them, or ofbA 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 vnderunder: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 vponupon vsus, and inuade vsus 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 giuegive vsus 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.
End of the text · Robert Jenison, The Height of Israels Heathenish Idolatry (1621)