Lordship then I have obteined my end Your Lordships in all Duty IOHN WEEMSE An Alphabeticall Table wherein are contained the chiefe matters and principle heads of the whole Treatise together with the Hebrew and Greeke Words A Aaron made the golden calfe 189. he sinned not of ignorance ib. the greatnes of his sin ib. Aarons Idolatry teacheth the infirmity of the Leveticall Priesthood 190. how the Lord spared Aaron though he was an Idolater Abel what it signifieth 203 Abraham an idolater 179 he left his father and Country for Gods cause 181 Abimelech what judgement befell him for robbing of his idoll 228 Achab how wicked a King he was 256 Acharon by the Hebrew is called an Atheist 3 Accursed what it is to bee accursed 322 Achaz playes the Politician 283. A comparison betwixt Achazaz and Amaziah and what proverb the Hebrewes apply to them 284 Adder how the deafe Adder is said to stop her eares 42 Adjectivum perpetuum and adjectivum distinctionis what 176 Adoption a difference betwixt Gods adoption and mans 298 Adorare what 265 Age to dye in a good old age what it signifieth 225 Alexander why he is called hircus caprarum 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 7 Angels never call themselves men in the Scripture 37. the Angels in working of miracles are not coworking causes 96 how good Angels differ from bad angels in hurting 107 how they take up things 117. they have a threefold motion 136. Angels refuse divine worship 168. the difference betwixt angelus mali and angelus malus 107. what Angel buffeted Saint Paul ibid Apollo why he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 Apostles how they are sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ 97 Apparitions how true apparitions are distinguished from false 39 Aramite why he is put for an idolater by the Syriacke 177 Archimedes his quickenesse of wit 106 Arke how long it was in Gilgal Shilo Nob and Gibeon 249. Arke called ariel lyon of God 257 Articles some articles of faith proved and beleeved some beleeved onely 10 Asa a comparison betwixt David Iosias and Asa 277. betwixt Amazziah Vzziah and Asa 278 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 7 Astrologie of judiciall astrologie and the divers names of it 43. Astrologie proceeded first from idolatry 54. it takes away Gods providence 55. it takes away liberty of will in civill things from man and that which he hath by grace 58. it is subordinate to no other science 61 how judiciall astrologie borroweth from other sciences and hath nothing of its owne 61. whether it be a science or not 62 Asuphim or collecti who 298 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 59 Atheisme the causes which leade men to Atheisme 3. Atheisme the â—enter of all sinne 16 Atheist the word Atheist diversly taken 5. how many sorts of Atheists there are ibid. they deny in their jollity that there is a God 8. when we dispute against Atheists although we use naturall middles yet we conclude not as Physitians but as Divines 10. a comparison betwixt a Christian a Devill and an Atheist 14. So betwixt Baalam and the Atheist ibid. So betwixt the Atheist and the Saduce 15. So betwixt the Epicure and the Atheist ibid. So betwixt the Devill and the Atheist ibid. The Atheist should be put to death 16. B. Baal whether he was a Prophet or not 128. why his house was turned to a Privie 195 the Lord would not be called Baal 215 three sorts of people diversely affected towards Baal 220 Baalberith what 227 Baalim a common name to all idols 214 what it signifieth ibid. Baragar what 133 Barbarisme whence it is derived Before to be before the Lord what it signifieth in the scripture 114 Beresheth what the Hebrewes call opus beresheth 92 Beth signifieth sometimes contra and not in ib. Borne what were the priviledges of the first borne 295 Bowing Cajetan makes two sorts of bowing 270 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 7 Bukera sacla what it signifieth 297 Buriall Moses buriall most honourable 209 C 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is 59 Caph giminatum quid valet apud Hebraeos 279 caph by the Hebrewes is taken three wayes 279 Captivitie the difference betwixt the Iewes former captivity and the captivity now 332 Cemarim what they were 289 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 79 Chiun what it signifieth 200 Christ as hee was man wrought no miracles 97. the difference betwixt Christ and his Apostles in working of miracles ibid. how often the Devill tempted Christ 150. a threefold errour concerning Christ 304. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us reasons proving that Christ is come 306 Church was first in a family then in a nation then scattered abroad 178. three sorts of gifts bestowed upon the Church 156. two sorts of effects in a Church 180. how the Iewish Church was divided 190 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133 Circumcision a defence against witchcraft 153 circumcision a seale of the covenant of the Iewes 302 Cohen and Cumar how they differ 235 Conscience what it is called in the Syriack 9. how an erronious conscience bindeth 229. foure priviledges of a good conscience when it stipulates with God 227. foure sorts of consciences 272 Consecrate who did consecrate when the Priesthood was in the wrong line 234. Idolatrous Priests could not consecrate ibid. Contingency three sorts of contingencie 119 Covenant we must not covenant with hell the devill the world and death 26. the indirect covenant with the devill 42. what they doe who enter into the direct covenant with him 30 Conception twofold in the scripture 106 Corpus purum impurum and non purum how they differ 73 Craft of the Devill 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 88 Cruelty Of the cruelty of the Devill 141 D Dan committed idolatry 243. how long idolatry continued in the Tribe of Dan ibid Darts why they are called firy darts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 3 Devill a great sinne to lye with the Devill 32. how many wayes he appeares to men 34. why the Devils are called hoary ones 34. the word devil taken three wayes in the scripture 88 of the power of the devill 90. of the knowledge of the devills 111 foure things makes him to have great knowledge 112. whence the devils had knowledge to foretell things to come 122. there are not devils more milder than others 146 diverse names given to the devill 151. the devils when they assume bodies they are not affected as our bodies are 154. he tempted the woman first in her irascible faculty 20. in her intelligible concupiscible faculty 21. how he corrupts our understanding 22. how he worketh in and upon a body 101. how he assumes bodies 102. The Divell cannot beget a child and why 106 hee can transport bodies and how 104. what knowledge the devill hath of the Scripture 123. hee flatters when he foretels things to come 124. his responses were doubtfull 125. how
Sorcerers are more dangerous instruments than witches 139. what sorcerers should be put to death 160 Soule whether it goeth out of the body and returneth or not 73. what the Hebrews doe meane by gathering of the soule 243 Spirit foure illapses of the spirit 219. to he cloathed with the spirit what 220 Saints what duties are to be performed to the dead bodies of the Saints 206. Of the care that God hath of his Saints in their birth in their death and after they are dead 207 Starres whether they produce alteration in religion or not 56. why they are called Mozalim and Meshartim 58. what use we are to make of them ib. Superstition is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why 17 Superstition the mother of ignorance 18. a comparison betwixt the superstitious and religious ibid. Symmachus from what religion he fell 302. Synedrion when it was removed out of Ierusalem 308 T Tentation two fold 71 Teraphim how they were made 88. it is taken three wayes in the Scripture ibid. what sort of Teraphim was kept in Davids house ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 118 Tephilim whence it comes 152 Theodosius it is fabulous that he sent a letter to Chrysostome after his death 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 133 Thunder is the voyce of God the Lord used to speake in the thunder 247 Tophet a resemblance betwixt tophet and hell 290 Transportation twofold 105 Some deny reall transportation 107 Tradition of the tradition of the house of Elias 310 Tunica molesta what 144 Tympanum what ibid. Types of the calling of the Iewes 353. types shewing to the Iewes their restitution from the captivity of Babylon 351 Tzijanacke what it is 124 V Verbum sublatum and verbum Absolutum what 215 Vitia creationis and vitia accidentis 107 Vivicomburium what 124 FINIS A TREATISE OF THE FOVRE DEGENERATE SONNES The ATHEIST the MAGITIAN the IDOLATER and the IEVV ISA. 1.2 I have nourished and brought up children and they have rebelled against me IT is very well knowne and miserable experience teacheth us that many who are anciently descended and come of Noble parents fall into vile sinnes and degenerate from their antecessors not following their footsteps Not unlike unto those are the degenerate children of God Ephes 1.15 Of whom the whole family of heaven and earth is named who are fallen from that first estate in the which they were created and are not to bee reckoned as his genuine and naturall children but as unnaturall not worthy to be called his sonnes These degenerate children are foure There rests the fift sonne who is Gods naturall sonne who worships God in purity and sincerity The Atheist denies his Father The first disobedient and degenerate sonne is the Atheist who denieth God his father The second is the Magitian or Sorcerer The Magitian renounceth his Father who after that he had solemnly vowed himselfe to God in baptisme yet after hee renounceth the true God The Idolater misknows his Fa her and giveth himselfe over to Sathan and enters into covenant with him The third ungracious and degenerate sonne is the Idolater who gives the creature that worship which is due onely to God The Iew killed his Father The fourth lewd sonne is the Iew who cruelly murthered the Lord of life The fifth sonne is the Christian The Christian acknowledgeth and worshippeth his father sincerely who feares God and worships him sincerely And from these comes Atheisme Magick Idolatry Iudaisme and Christianity which are the subject of this Treatise following Of the first degenerate sonne the ATHEIST SAthan that crooked Serpent turning himselfe into diverse shapes hating alwayes that which is good he studies alwaies to turne men out of the right way Now to draw them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is unto superstition Sometimes againe he perswades them to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to Atheisme but he never drawes them to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the true worship and the golden mediocritie The Hebrewes call the Atheist Acharon because he is altogether alienate from God And the Poets in their Mytheologies call him the sonne of the earth And this Atheisme they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fight of the Gyants SECT 1. Of the causes which leades men into Atheisme VVHen the shallow braine of man cannot comprehend the infinite God The first cause that moves men to be Atheists because he cannot comprehend him with his poore understanding he beginnes by and by to despise him and so Sathan leades the poore wretch to Atheisme Thou canst not comprehend him therefore reject him That which should most diswade man from Atheisme and lead him most to worship the true God Sathan uses it as a snare to draw him from God for if we could comprehend God he could not bee God And if our minde could comprehend God we should not be finite but infinite and so consequently we should be Gods We doe not comprehend God but apprehend him onely as the Schoolemen speakes The second cause Secondly when men commit wickednesse they study by all meanes to escape the punishment He lyeth in waite to catch the poore and sayes in his minde God hath forgotten he hideth his face he will never see it Psal 10.9 And even as rebels after they have conspired against their soveraigne being guilty of Laesmajestie they study to destroy all the rolles and registers and that the King himselfe bee put from his throne that they may escape all punishment which they are liable unto And as those who are addebted to others wishes all the bonds and obligations whereby they are bound to repay were burnt So Atheists and those who despise God casting off the yoke of obedience that they may worke sinne with greedinesse denies altogether God and his scriptures The third cause Thirdly if it fall out that sometimes the Atheist bee stirred up from this his Lethargy and beginne to seeke any thing at the hand of God hee doth it but coldly and faintly And if the Lord grant not to him his desire according to his minde either he denieth God altogether or doubts at least whether there be a God or not Iob 22.15 What is the Almighty that wee should serve him and what profit shall we have if we pray unto him So when the Israelites wanted water in the wildernesse Exod. 17.7 they beganne to say Is the Lord amongst us or not The fourth cause Fourthly the constant course of nature and the wheeles mooving one within another and turning about in the selfe same manner mooves the Atheist to Atheisme 2 Pet. 3.4 Where is the promise of his comming for since the Fathers fel asleepe all things continue as they were from the beginning of the creation But to those who lookes more neerely to the works of Gods providence and to the connexion of causes It is manifest that the second causes are alwaies mooved by the first cause And those who acknowledged
he saith the devill cannot worke unlesse the malice of man concurre to the helping forward of his devillish practise God himselfe saith I was angry with my people Zach. 1.15 but ye helped forward mine anger much more may wee say that the witches with their malice helpes forward the malice of the devill and makes the fire to kindle the faster for the devill is but a finite creature and his power is not infinite therefore the more that concurres to helpe him forward his worke is the more Let us compare Art the Devill nature and God together A comparison betwixt Art Nature the Devill and God Art can doe strange things yet it doth onely imitate nature Architas Tarentinus made a Dove so cunningly that hee mnde it flie in the aire as if it had been a living dove and the Egyptians made their gods so cunningly that they seemed to laugh to smile and to frowne And Xeuxes painted grapes so vively that he made the birds come and flie upon them Vide Caelâ—um pag. 54. and Apelles painted a horse so vively that he made the horses passing by to ney and the dogges so vively that he made the dogges passing by to barke when they saw the painted dogge but Archimedes surpassed all he made a heaven of brasse so curiously that one might have seene in it the seven planets and all the motions but the devill can farre exceede Art and all the skill of man yet the secrets of nature can farre exceede Art or the Devill The stone Carystius of old erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive netelis Caelium pag. 305. fit to be spun as wooll or flax and they made napkins of it which when they were unclcane they cast into the fire and then they became as white as they were before and yet the fire burnt them not when the Romans burnt the bodies of the dead to ashes Regum funera in ejusmodi adurebantur tunicis ne corporis favilla cam reliquo miscerâ—tur cinere Plin. l. 19. cap. 1. haâ—mortuâ—les vocabant quibâ—s cadavera induebantur how preserved they the ashes of the burnt bodies from the ashes of the wood which burnt the bodies they had this sort of linnin which they called Asbestinum which they did wrap the bodies into which cloath burnt not but transmitted the fire to the bodies and preserved the ashes of the bodies by themselves this was a great force in nature so the haire of the Salmander cast into the fire will not burne but when the haires of Servius Lucullus were cast into the fire the devill could not preserve them from burning without some naturall meanes and here nature exceedes Satan farre but God the chiefe and supreame cause farre exceeds Art Satan and Nature When the three children were cast into the fire by faith they quenched the flames of it Heb. 11.34 and their bodies were not burnt which were combustable in themselves neither was there any meanes to hinder the fire not to burne them but onely Gods power So the bush burnt but consumed not Exod. 3.3 by this power of God There is conjunctum instrumentum remotum instrumentum When the Phisitian cures by physicke The devill can exceede remotum instrumentum the physition but not conunctum instrumentum the Physicke the phisicke is conjunctum instrumentum of the cure and the Phisitian is onely remotum instrumeneum of the cure Satan cannot cure as the phisicke doth yet he can farre exceede the Physitian Now followes to shew how Satan can worke in a bodie and upon our bodies When Satan takes a body upon him the spirit here is not united to this body to make up one person with it How Sathan worketh in a body and upon a body and to dwell in it as our soules doth in our bodies Secondly this spirit is not united to this body ut forma informans which is tota in toto tota in qualibet parte corporis which is all in the whole body and all in every part of the body but he is there onely ut forma assistens Cum angelus sit completa substantia integra non est alterius rei pars substantialis non igitur est forma in formans quia effectus causae formalis sine causa formali fieri non potest corpus autem informanre est effectus causae informanâ—is ergo non poest fieri ab angelo qui naturae sua est substantia completa non forma informans naturae unita non sunt hic analogae he moves and directs that body onely but hee informes not that body he is but in that body as a Pilate is in the shippe or the Coachman in the coach Wee have three sort of spirits Animales Vitales and Naturales Our animall spirits come from the braine as to move to see and to heare our vitall spirits from the heart as our breathing beating of the pulse and such like our naturall spirits proceed from the liver as our concoction degestion generation and such like Satan hath these secundum substantiam actionis but not secundum modum actionis because they proceede not a principio viâ—ente informante so he can lie with a woman as these Incubi doth but he cannot beget a child because he hath not this principium vivens and if artificiall things can give a sound and be made to move to laugh and to smile what marvell is it that the devill can doe such things in a body which comes a principio communi these are common to things without life and when the devill eates assuming a body his meate is not turned into bloud nor nourisheth his body this meat is resolved but into the aire againe as the Sunne resolves the vapoures of the earth into aire againe and converts them not into it selfe Thomas 1. part questione 51. art 2. ad 5. So Christ after his resurrection did eate yet that meate did not nourish his body but was resolved into the aire so their meat which they eate Angelorum species servatur in singulis individuis ut species solis lunae sed hominum species servatur in multis ob corruptionem singulorum similium compensant generatione was not turned into seede for generation and preservation of their kinde fâ—r they are immortall spirits and beget not daemones nullam habent individi vel speciei mulciplicationem The Philosopher marks that three things concur ingeneration The common cause the proper cause and the materiall cause the common cause is the heaven Sol homo generant hominem the proper cause is the father who begets begets and the materiall cause is the seede Satan cannot be called the father of the child as the proper cause for every thing that is begotten is either begotten a simili genere or a simili specie a simile genere Sathan cannot be called the proper cause of generation as the Mule which is begotten betwixt the horse
those which are praeter fundamentum and a man ought not to leave a Church for these Secondly there are errours in doctrine 2 Circa fundamentum circa fundamentum which weakens the foundation although they overthrow it not and for these men should not leave a Church 3 Contra fundamentum Thirdly there are errors contra fundamentum and raseth the foundation for these a man shold not leave a Church if the Church be not wholly infected with them totally There were amongst the Galathians some who maintained the doctrin of Iustification by works but because all maintained it not therefore they were not to leave the Church for that error So in the Church of Corinth there were who maintained that there was no resurrection from the dead but because this was not holden by all therefore the Church was not to be left for this So there were in the Church of Pergamus who held the doctrine of Balaam yet all held it not therefore the Church was not to be left for that The whole head may be sicke and the whole heart faint Esay 1.5 and yet may recover againe as the Church of Thyatira was ready to die yet the Lord exhorts her to repent and to watch Rev. 3.3 and to strengthen the things which remaine that are ready to die but when once shee is dead and no life to be found in her then men are to separate themselves from her Hence it was that the Priests and Levites in this case left Israel and came to Iudah 2 Cor. 11.13 because shee was a dead Church and not a decaying Therefore the Lords soule hath no delight in those who separate themselves from the Church and make a rent finding but small blemish in her Quest But was not this against nature for Abraham to leave his countrey and old parents Answ This is onely against corrupt nature Abraham left his father and countrey for Gods cause Primum vinculum est fortius secundo which preferreth it selfe to God but hee that loves father or mother better than God is not worthy of him The nearest conjunction of all is betwixt God and man and therefore he should leave all for God It is said of Levi Deut. 33.9 That he said unto his father and to his mother I have not seene him neither did hee acknowledge his brethren nor knew his owne children for they have observed thy word and kept thy covenant So the disciples Matth. 4.23 When Christ called them left their fathers and the ship and followed Christ When Hanna wept because shee had no children her husband comforted her saying Am I not better to thee than ten sonnes 1 Sam. 1.8 A man should love his wife better nor his father or his mother yea than tenne sonnes what love then should we carrie to God who should be deater to us than tenne fathers tenne wives twentie sonnes and all the world God can chuse out of any societie some to himselfe except out of hell He called him from the Idolaters there is no societie so bad but the Lord can choose out some from amongst them except onely out of hell As in Nero's court hee had some Phil. 4.22 Salute them of Cesars house And in Creete although they were slow bellies and wilde beasts there yet the Lord planted a Church there and in Ahabs house he had Obadiah who feared the Lord greatly 1 King 18.3 And amongst the Pharisees the Lord had Nicodemus and in superstitious Athens he had Dionisius Areopagita and Damaris Act. 17.34 By this we may see that the Lord reignes even amongst the midst of his enemies Psal 110.2 He called Abraham and Sarai out of Chaldea when they were Idolaters When God would teach his people thankfulnesse he wills them to looke backe first to their naturall estate Iosh 24.2 The Lord when hee would teach his people thankefulnesse bids them looke backe to their former estate first how hee multiplied them out of a drie stocke Esa 51.2 Looke unto Abraham your father and to Sarai who bare you and hee called him alone and blessed him and encreased him Looke to the rocke whence ye are hewen and to the hole of the pit whence yee are digged Secondly to their poore estate So he willeth them to looke backe to their poore estate that they may be thankefull to pay their first fruites Deut. 26.4 And the Priest shall take the basket out of thine hand and set it downe before the altar of the Lord thy God and thou shalt speake and say before the Lorh thy God Iacob was called a Syrian not that he was borne there but because he dwelt there with Laban So Christ is called a Nazaret because he dwelt there I professe this day unto the Lord a Syrian ready to perish was my father Syrus perditionis non Syrus perdens meaning Iacob that served in Syria under Laban and then he brought him downe to Egypt and sojourned there with a few and became there a mighty and a great people for this the Lord would have him to be thankefull And thirdly to remember their Idolatry And lastly hee calls them backe to remember their Idolatrie how their fathers were Idolaters and served Idols beyond the flood Ios 24.2 So the Apostle wills the Corinthians to looke backe to their former estate how they were Idolaters 1 Cor. 12.2 Ye know that ye were Gentiles carried away unto dumbe Idols even as ye were led SECT 6. Of the increase and decrease of Idolatrie in the family of Jacob. THis Idolatry tooke increase in the family of Iacob The increase when Rachel stole her fathers Idolls Gen. 31.19 and in his retinue was polluted with these strange gods the Idolls that shee brought from her father Labans house shee was not free of Idolatry yet neither was her sister Leah and her handmaid Zilpah free of that Idolatrie Gen. 30.11 Bagad is read two wayes first bagad venit turma vel exercitus Secondly it is reade conjunctim bagad i.e. fortuna vel fortunate and Rabbi Salomon reades it Venit sidus bonum seu planeta bonus and she acknowledged this her child fortunae influentis donum a good gift from fortune Esa â—5 11 gad they interpret fortunam and the Arabians as Abenezra witnesseth cald God Gad or Mars hence come this word God and Leah called this her sonne Gad or good fortune because in Labans family they worshipped Gad or Fortune as a God Rachel brought these Idols from her father Labans house Idols are a dangerous treasure to carrie about which was a dangerous treasure for her to carrie about with her Saint Iohn saith in his first Epistle Chap. 5. vers 21. Little children keepe your selves from Idolls they are soone insnared with them and as children delights much to play with puppets so Idolaters are much delighted with their Idols Q. But did she not wel in taking away her fathers Idols Answ She was but a private woman and had no
They will not transferre their sinne as Eva did upon Adam and the Iewes upon Judas neither extenuate their sinne as Aaron did but they will exaggerate and lay out their sinne to the full then The Monkes and Friers use to talke much of the nailes the speare the crowne and the scourges which were the instruments of Christs death but they insist not upon the proper cause the sinnes which crucified the Lord of glory but the Iewes then shall behold their sinnes which crucified their Lord This beholding of the Lord crucified for them and by them will be a happie beholding to them as they who looked upon the brasen serpent in the wildernesse were cured when they were stung by Serpents So shall they be cured when they shall behold Christ crucified this wayes As for their sorrow it shall be a sorrow not to be repented of and although they sow in teares yet they shall reape in joy Rachel when her children were not she would not be comforted but they shall be comforted But by what meanes Even by the Gospell which they mocked and scorned The Gospell shall be the meanes to comfort the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before they called avengelina Nuncium vanum but then the Gospell shall be the glad tidings of salvation to them Then how beautifull shall the feete of those be who bring the glad tidings of salvation to them there shall then be an happie union betwixt the Iew and the Gentile The Iewes of old thought to have intailed the covenant onely to themselves and would have had the Gentiles secluded from salvation and the meanes of it therefore they say that when the Law was translated into Greeke by the 70. that there was three daies darkenes and they say fuit dies ille durus Israeli sicut dies quo factus est vitulus that was as grievous a day to them as that day on which the golden calfe was made and they kept a yearely fast or humilation for that This was in detestation of the Gentiles because they willed not their salvation What hatred wsa betwixt the Iewes and the Gentiles of old But now they will be glad of this union They called the Gentiles before uncleane common and dogges they would no more eate with them than if they had beene dogges Iob when hee speakes of base men Iob. 30.1 he saith he would not have given their fathers libertie to eate with the dogges of his flocke The Iewes thought not the Gentiles worthy to eate with their dogges but now they will be glad to sit downe and eate with them that come from the East and from the West then the multitude of beleevers shall be of one heart breaking bread together in singlenesse of heart And as the Iewes hated the Gentiles before so the Gentiles detested the Iewes calling them Verpi Recutiti Appellae and Curti then shall all these differences be taken away and they shall take the Iew by the skirt and say Ezach 8.22 We will goe with you for wee have heard that God is with you This happie union shall make a way to the converting of other Heathens and Heretickes and then there shall be great light for the understanding of the Scriptures and hid places in the Prophets yet not understood and then knowledge shall abound as the water of the sea and this shall be heaven upon earth and one of the great dayes of the Lord and the earth shall rent when the Iew and Gentile shall say Blessed is he that commeth in the name of the Lord the shout shall be so great When the Samaritans were excommunicated it was a terrible day When the Samaritans were cast out of the Church it was a feorefull excommunication they brought 300. priests and 300. trumpets and 300. bookes of the Law and 300. boyes and they blew with the trumpets and the Levites singnig cursed the Cutteans in the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or or Iehovah and they cursed them with the curse both of the inferiour and superiour house of judgement and they said Cursed is he who eates the bread of the Cutteans Drusius ex Sepher Tanna qui Tilmidemi dicicur And let not a Cuttean be a Proselyte in Israel neither have any part of the resurrection of the just Morinus in PentatenchuÌ„ Samaritanum exercit 1. These curses they wrote upon tables and sealed them and sent them through all Israel who multiplied also this great Anathema or curse upon them This was a fearefull rejection of the Samaritans when they were cast out of the Church but when the Iewes shall be called againe what a great joy shall there be in the Church When the Iewes shall be called to the Church this will be a day of great joy Christ saith at the conversion of a sinner there is great joy in heaven amongst the Angels what joy then shall there be in heaven amongst the Angels when so many thousands shall be gathered to the Church againe At Saint Peters preaching there were three thousand added to the Church but now there shall be thousand of thousands added to the Church and then the net shall be like to breake for the multitude of beleevers that shall be caught in it A little before Immanuel Tremelius died some that stood by desired to heare his novissima Inter apothegmata morientium habetur hoc or his last words Hee cried out Vivat Christus pereat harabas This was a joyfull speech to shew that he disclaimed Iudaisme and was not like the Iewes who cried let Barrabas live and Christ die will it not be a comfortable day then when the Church of the Iewes shall all crie Vivat Christus pereat Barabbas this will be canticum ex canticis a most excellent song Now for the joyning themselves to the visible Church there can be no salvation without the Church The Iewes shall be joyned to a visible Church Act. 2.47 The Lord added to the Church daily such as should be saved And where there is a visible Church to contemne it and to separate themselves from it that is a great sinne and for such there is no salvation to be expected When they shall be gathâ—red to the Church they shall be gathered sincerely not hypocritically When they shall be gathered to the visible Church the number of them which shall be gathered to it shall be many before this time there came to the Church but one of a citie and two of a familie Ier. 3.14 but now houses families and tribes shall be gathered to it But this must be understood in toto coÌ„muni but not in toto vniversali that is there shall be many of them gathered to the Church although not all When they shal be gathered to the Church they shall be gathered sincerely and truly they shal be there not as the chafe amongst the corne but as good corne indeede when the Iewish Church was in