when the diseases are not knowne whence they proceede wee should ever looke up to the first cause When Iob was robbed of his goods by the Chaldaeans he looked up to the first cause and he said the Lord hath given and the Lord hath taken So no doubt when satan strook him with such sores he said The Lord woundeth and the Lord healeth people commonly when they are stricken with some diseases they say some witch hath done this but they never looke up to the first cause the hand of God but the greatest witch that bewitches them is their owne infidelitie The Iewes markes two sorts of spirits which hurts men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iewes for the most part ascribes all sudden diseases to evill spirits and they make two sorts of spirits one sort that killes in the night And this they call Debher And another which killes in the day time and this they call Ketebh and all the ground which they have for this is that which they take out of Psal 91.6 hee will deliver thee from the pestilence which walkes in the darknesse and from the destruction which wastes in the day time And the Targum following the Iewes opinion Paraphraseth it thus A caetu daemonum perdentium in meridie that is from the company of the devills who destroyeth in the noonetyme of the day aâ—d the 70. translates i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daemonio meridiano that is from a devill that flies in the day tyme. As Satan can hurt the bodies of men so hee can hurt the soule Satan can hurt the soule when it is in the bodie To strike the soule with madnesse when it is in the bodie as the evill spirit of the Lord came upon Saul and strooke him with madnes and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opposite to this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 5.15 So hee can strike the heart with blindnesse and hardnesse but for the will of man it is moved by no externall cause but only by God himselfe The Lord perswaded Iaphet to dwell in the tents of Shem Gen. 9.27 It is the Lord onely who can peswade the will Satan cannot perswade the will God onely doth this satan propounds and suggests tentations to the will but cannot enforce the will Hence it followeth that the devill cannot be said to be the cause of sinne directlie moving the will as God moveth the will to good the will is a free working cause and determinates it selfe to sinne therefore the Devill cannot necessitate the will to sinne unlesse the will give its owne consent non cogendo sed suadendo nocet non extorquet consensum sed petit Therfore it is that the scripture so often exhorts us to resist the devill Ephes 6. and Iames 4. Resist the devill and he will flie from you And if the devill should draw men necessarily to sinne then it should bee the devills sinne onely and not mans when as all sinne is willingly committed Therefore he is but indirectly the cause of sin Satan is indirectly the cause of sinne by the will propounding and suggesting such objects which may affect the senses and draw the will at last to give consent willingly to the sinne When the soule is out of the bodie the devill can doe nothing to the soules of the children of God What Satan can doe to the soule when it is out of the bodie for they are bound up in the bundell of life 1. Sam. 25. but hee can punish the soules of the wicked according to that power which is granted unto him and so much the more as the soule is the more immateriall then the bodie So the punishments of the soule are more fearefull then the punishments of the bodie and although the bodies bee more passible then the soule yet the spirit hath more understanding and when there is more understanding there the paine and the griefe is the greater And there is the greater harmony betwixt spirits and their delights then betwixt the senses and their pleasures and consequently there is more griefe in the soule then in the body Reasons moving us to acknowledge the power of the Devill If wee would consider either the number strength order or agreement of the devills amongst themselves we must acknowledge their great power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The order of the devils First there order There is Belzebub the prince of the divels there are also inferiour divels as Rev. 12. the DragoÌ„ fought his Angels and Ashmodeus Lucifer princeps daemonioruÌ„ Augustinus Nyphus in his book de daemonibus cap. 17. saith Omnis multitudo dictat ordinem maxime in perpetuis substantijs Every multitude requireth order but especially those immortall substances for as it is ordained saith he that men may live the more quietlie and peaceably that there be superiors to rule and inferiors to obey So amongst the devills that they may hurt annoy man the more there are some superiors and others inferiors which power and superioritie of theirs shal cease when they can hinder no more the salvation of man And as all principalities shall bee given up then 1 Cor. 15. So shall also saith hee this principalitie of the devill cease then When wee consider their number If we consider then there nuÌ„ber we may see what great power they have A Legion possessed one poore man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are called Gibborim potestatés Thirdly consider that they are called Gibborim potestates strong ones Psal 78.25 hee fed them with the bread of the strong ones that is with the bread of Angells There agreement And lastly consider their agreement It is not Regnum divisum a divided kingdome they all conspire together for the overthrow of man by all this wee may understand what power the devill hath to trouble and molest poore man Now to conclude this point concerning the power of the devils this is our comfort that there power is a limitate power and that they can goe no further then God permits them 1 Sam. 18.10 It is said that the evill spirit from God came upon Saul why is hee called the evill spirit that came from God because hee was sent by him and restrained by him at his pleasure The Lord can rule the devills at his pleasure he cannot only restraine them that they hurt us not but can make them instruments to serve for the good of his Saints 1 Cor. 5. the Lord biddes deliver the incestuous Corinthian over to Satan for the destruction of his flesh that his spirit might bee saved in the day of the Lord Iesus The Lord makes the devill here his instrument for the mortifying of the corruption of the incestuous Corinthian 1 Cor. 5.5 So hee used the messenger of Satan to buffet Paul that hee might humble him 2 Cor. 12.7 The Lord can make Satan an instrument for the good of his Saints The planets the nearer that they are
he strikes the bodies with diseases 107. he cannot move the will 110. he seeth the effects in the cause 116. his great imployment breeds him great knowledg 117 he pursueth the weakest first 138. he observes our predominant sinne 139. our age 140. what are the meanes to resist the devill 152. why he is called diabolus 148 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is 109 Diseases how to discerne diseases that come from God those that come from the devill or naturall causes 108. the Iewes ascribe dâ—seases to evill spirits 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 150 Divine to divine by the intralls of beasts is unlawfull 87 Doctrine errours of the Church in doctrine threefold 180. Dreames are of foure sorts 63. divine dreames of two sorts 66. what the breaking of a dreame signified 66. how Salomon could aske any thing in a dreame 67. why the Lord revealed himselfe to heathen Kings in a dreame 67. how we shall know dreames to be from God 69. how we shall know dreames to be from the devill 72. whether all impure dreames are diabolicall or not 70 E Eare the Lord takes great paines about the eare 149 Egypt the encrease of idolatrie when the Church was in Egypt 185. the Lord reckons up ten times this benefit of bringing his people out of Egypt 186. In what sense it was forbidden that the people should goe backe to Egypt ibid. many plagues they got out of Egypt 188. what league it was when the Church gave her hand to Egypt 280. why the Egyptians put the Elephant in their colours 280 Elders how the 70 elders of Israel were chosen 79 Eliah what care the Lord had to preserve him from dearth and famine 263 Elisha his answere to Hazael whether it was doubtfull or not 127 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they differ 45 Ephod three sorts of Ephods 235 Erasistrates the Physician his skill 119 Errour conditions what 320 Etzrephennum what 221 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 59 Exorcising a temperate gift bestowed upon the Church 156 Extasis what it is 72 Ezekias what things he did for the removing of Idolatry 284 F Faith The Devill tempts us in our faith 149 Faithfull parents who have badde children get comfort by looking upwards to their godly parents of whom they are descended 240 Fast why Christ tooke the defence of his Disciples when they fasted not 158 Fire the fire in the second temple was humano divinus 262. the Iewes are uncertaine concerning the fire of the second Temple 262. Foote what is meant by a firmented foote 145 Fowles of divination of foules 83. what things foules can foretell 89. they cannot compare things distinctly as men doe ibid. what things we may learne from foules 85. to take up contingent events by foules is devillish ibid when this divination by foules ceased 87 G. Gentilisme when the Iewes turned from Gentilisme to Christianity how they were called 301 Gentiles three sorts of Gentiles were out of the covenant 337 Generation three things concurre in generation 102 Gergasites fell from the Iewish Religion to the heathenish 302 Gibeah a filthy fact committed in Gibeah 81 Gideon whether he tempted God in asking a signe or not 222. whether he set up an Ephod to make an Idoll thereof 225. what is meant when it is sayd that the Jdoll became a snare to Gideon 226 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 3 Gnalma what it signifieth 303 Gnal panai what 171 Gnarum taken in a good sense and in a bad 132 God reasons proving that there is a God 10. 11. 12. 13. what are the priviledges of God in working 70. he useth artificiall meanes in curing of diseases 48. how God Nature and Art worketh 89. he onely worketh miracles 91. a twofold worke of God 92 whether God concurres as a mediate or immediate cause the very effect 93. God worketh according to nature besides nature but not contrary to nature 95. God although he useth instruments in working of miracles yet it is he who doth the worke 96. God in working exceedes Art Nature and the Devill 101. men fanized Gods according to their severall inclinations 165. God can make Satan an instrument for the good of his Saints 113. God reserveth three things to himselfe which he will communicate to no creature 166. A threefold taking up of God 173. God chooseth some to himselfe out of all places except hell 182. New Gods what 221. a judgement upon those who rob the true God 230. how the word God is taken in the story of Micah's Idolatry 232 he teacheth his people by silly creatures 204. Groves why they are called Ashera H. Heart what is a sincere heart 276. how one is sayd to have a heart and a heart ibid. In what respects a man is sayd to have a sincere heart 277. Humor Satan observes the humour of the body in tempting him 132 I Iamlicus Proclus his divination by soules 86 Iacob how Idolatry tooke increase in the family of Iacob 183. how it is said that the Lord brought Iacob out of Egypt seeing he dyed there 208 Idolatry whence it had the beginning 163. how great a sinne it is 167. the effects of Idolatry 175. how Epiphanius divideth Idolatry 177. how vile a sinne it is 245. Of Idolatry in the time of the Kings 247. the Lord punisheth the Idolatry of the Father upon the children 255. the Iewish Idolatry was buried in the captivity 292 Idolaters choose the most vilest things to worship 167. how the Lord mocked Idolaters 169. a twofold Idolater 174. Idolaters pretend the example of Saints for their Idolatry 218. Idolaters should not rob their Idols 228. Idolaters carried their children about the fire and then passing through it burnt them in the fire 281 Idoll how they honoured their Idols 166. Idols are nothing 176. Idols a dangerous treasure 183 the Lord will not communicate with Idols in any thing 216. to whom it is sacriledge to rob an Idoll 229 Whether it be lawfull to be present at Idoll service or not 170. Popish Idolls is a let of the Iewes conversion 350 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 7 Ieroboam changed foure things in the worshâ—p of God 213 Ierusalem anagogicè what it signifieth and things without Ierusalem catagogice what they signifie 290 Iewes of the threefold estate of the Iewes 297. Iewes ruled by judges patriarches and Kings 178. Iewes who worshipped Idols were of three sorts 221. they prayed with their heads covered 264. they turned their faces towards the temple when they worshipped publickely 265. they lifted their eyes to idols 266. they kissed their idols ibidum they praysed God three manner of wayes ibid. they held up their hands to their idols 267. they stood barefooted before their idols 268. they leaned downe before their idols 270. they bowed their knees to them 167. what dignities the Iewes lost when they were not his people 300. they hate the Samaritans above all Apostates 302. they know not the time of their
this is Magicke This is also one of the singular priviledges of God when he useth one meanes to cure all diseases Gods sixt priviledge to use one meanes to cure all diseases Ioh. 5. Whosoever entred into the poole after the water was troubled by the Angel he was cured of whatsoever disease he had This was Gods panaceum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cure all diseases When sorcerers and witches useth one remedie for all diseases this is plaine magicke and an usurpation of the priviledge which is due onely to God Gods seaventh priviledge in working of miracles Gods seventh priviledge when he useth meanes to cure which hath no force in them is when hee used salt spittle meale oyle dust these midses had no force in working these miracles and they were not as the Schoolemen speakes media operantia sed deferentia and God did not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he wrought by these meanes but not in these meanes When a Fisher is fishing he catches upon the hooke the crimpe fish the crimpe fish-transmits a benumdnesse first to the hooke then to the line then to the goad and last it benumes the fishers arme now because the line and the goad are not capable of benumdnesse therefore they are but media deferentia And these mides were of three sorts which the Lord used first he used some midses as seemed to have some naturall force in them yet had none Secondly hee used midses which had no power in them and seemed to have no power And thirdly he used midses which had a contrary power in them First he used midses which seemed to have a naturall power in them Why God useth meanes which hath no power in them nor seemes to have no power yet had none at all 2 King 4.34 And he went up into the bed and stretched himselfe upon the child and laied his mouth to his mouth and his eyes to his eyes so that the flesh of the child began to grow warme he did this non aliquo ritu sed affectus vehementia and so Paul fell upon Eutichus Againe he went up and downe the house now this way now that way and went up the second time and stretched himselfe upon the child and the child neesed seven times The heat of the Prophets bodie here might have seemed to have had some naturall cause to have made the childs flesh warme and to have brought life to him againe but there was no naturall cause here to helpe the child to live but onely the power of God So when the Lord commanded to lay a lumpe of figges to Ezekias his sore Esay 38. Figges of themselves would matured the boyle One would have thought that there were some naturall power in the midse here to produce this effect to make the boyle ripe but there was no force at all in the midse here when it was applied to the sore but the hand of the Lord did it onely Quest. Ye will say then why used God these meanes if they had no force at all to produce the effect Answ God used such meanes to obscure his power a little in working of the miracle he cast a vaile over his miracle covering it as it were with nature and by his example taught us that we should not neglect the second causes and ordinary meanes Why God useth meanes which hath no power in them nor seemes to have no power Therefore Christ having wrought the miracle of the loaves he cōmanded to gather up the broken meat Mark 8.8 Secondly the Lord used means which had no power at al to effectuate these miracles neither seemed they to have any power in them as the staffe of Elisha 2 King 4.29 the girdle of Paul and Peters shadow Act. 15.15 And the Lord used such meanes as these that his glory might appeare the more and that we should no sticke too much to the second causes as Asa did to the Physitians Thirdly Why God useth means which have a contrary power in them God useth meanes sometimes which have a contrary effect and these means he useth that his glorie might most appeare And in these miracles the Hebrewes saith that there was miraculum in medio miraculi that is there was a miracle within a miracle 2 King 2. To make the bitter waters sweet was a miracle but to make them sweet by salt that was a miracle within a miracle So Num. 17. Aarons rod brought forth first leaves and then it blossomed to bring forth leaves was a miracle but then to blossome was a miracle within a miracle for all stonefruites blossomes first and then brings forth leaves So to restore the sight to the blinde was a miracle Ioh. 9. but to cure him by puting clay to his eyes this was a miracle within a miracle So 1 King 18.35 to send a fire from the heaven to burne the burnt offering was a miracle but that the burnt offering should burne when water was powred upon it and the ditch round about the altar powred full of water then for the sacrifice to burne that was a miracle within a miracle when the sorcerer or witch useth such meanes in which there is no power to heale this is Magicke and an usurpation of Gods prerogative Therefore the Hebrewes saith In quocunque est aliquid de medicina in eo nihil est de via Ammoreorum Lev. 18.3 That there is no witchcraft where we see naturall reason or physicke to appeare when witches useth meanes to cure which hath no naturall helpe in them this is magicke usurping one of Gods priviledges God useth sometime one meanes to produce contrarie effects Gods eight priviledge when hee useth one meanes to procure contrary effects as the bitter waters made the guiltie womans bellie to rot and consume but it made the honest woman to conceive Num. 5.28 When witches useth one meanes to produce contrary effects it is the usurpation of Gods priviledge and then it is witchcraft God useth artificiall meanes in curing of diseases God useth also artificiall meanes in curing of diseases as the brasen Serpent Pauls girdle and here the Hebrewes saith Deus aufert noxam per eum qui noxam infert as the looking upon the brasen serpent cured these who were stung with serpents Num. 31.9 In naturall things it is the forme that workes more than the mater in artificiall things it is the mater that workes more than the forme but here neither the mater nor the forme workes The Magitians useth sometimes artificiall meanes in working strange things as Giges made himselfe invisible by his ring Signes are of foure sorts The Magitians also observe signes Signes are of foure sorts first there are divine signes secondly there are naturall signes thirdly superstitious signes and fourthly diabolicall signes Divine signes First divine signes Ezech. 37.16 Sonne of man take thee one sticke and write upon it for Iudah and for the children of Israel his companions Then take another
either they were but serpents in shew onely as Tertullian holdeth when he saith Moses veritas devoravit Magorum mendacia or els they were serpents brought there by the slight of the devill but they were not serpents newly created There is as great distance inter ens non ens betwixt that which is and that which is not as there is inter non ens ens betwixt that which is not and that which is but the devill cannot change a body which is unto that which is not at all he can dissolve a body into the foure elements but he cannot turne it to nothing because he cannot abolish the foure elements and as the devill cannot reduce that which is to nothing so he cannot create a thing and make it of nothing to be some thing God onely then who is the cause of causes can create There is in all the elements some seedes or seminarie vertues and when fit time and opportunitie serves they shew themselves in their owne kindes Now when the devill drawes forth these hee cannot be said to be the creator of them no more than the husband man who although hee observe the fit times and occasions of sowing the corne that it may grow yet he cannot be called the creator of the corne so neither can the devill be called the creator when he drawes out any thing out of the elements which is virtually in them God onely can change one substance into another So God likewise by his power can onely change the substances of things as he changed Lots wife into a pillar of salt Gen. 19. and water into wine Ioh. 2. God onely can change one essence into another but he cannot change one substance into another so long as the forme and substance of the first indureth Therefore the devill when he would take a proofe of Christ whether he were God or not hee bids him change stones into bread Matth. 4. Satan may delude our senses and shew us counterfeit shewes for true but he cannot change one substance into another S. Augustine lib. 18. de civitate Dei therefore Saint Augustine proveth well that Iphyginia was not turned into a hare neither was the companions of Diomedes turned into fowles As Satan would have had the people beleeve God onely can worke miracles Psal 135. God onely can worke miracles Thou Lord onely workes marvellous things Satan cannot worke a miracle for a part of nature cannot exceede nature Satan is but a part of nature and a miracle is above nature Therefore Satan cannot worke a miracle quod est totaliter sub-ordine constitutum non potest ultra istius Ns â—rae ordinem agere Mira operatur Satan sed non miracula and the Angell did wonderouslie Iudg. 13.19 So satan can doe wonders but no miracles There are Three sorts of miracles Miracles are of three sorts Miracles in the highest degree and Miracles in the second degree and miracles in the lowest degree Miracles in the highest degree are these in which nature had never a hand nor never could have Miracles in the highest degree as to make the Sunne stand still in the firmament or to goe backe so many degrees Miracles in the second degree are those Miracles in the second degree when nature had once a hand in producing of such things But when they faile nature cannot helpe them againe Example nature bringeth forth a man seeing but when hee becomes blinde nature cannot restore him to his sight againe And therefore when Christ restored the blinde to their sight it was a miracle in the second degree Miracles in the lowest degree A Miracle in the third degree is this when nature in time could doe such a thing but when it is done in an instant then it is a miracle in the third degree When Peters Mother in Law was sicke of a feaver Mat. 8.13 nature in time could have evicted this malignant humour and cured her but because upon a sudden Christ cured her of this feaver therefore it was a miracle in the third degree So when Ezekias lay sicke God bids lay a lâ—â—pe of figges to the sore figges in time would have matured the boyle but Ezechias being cured in a sudden by the Lord this was a miracle in the third degree The Devill cannot worke miracles in the highest degree Therefore it is false which they write of the witches of Thessalie that they could stay the course of the Sunne by their enchantments and bring the Moone out of the firmament Satan can worke no miracles in the second degree Christ proved himselfe to be the Saviour of the world by this because he restored sight to the blinâ— and the lame to their limmes and the deafe to their hearing and cleansed the Lepers Mat. 11.5 But Satan cannot restore sight to the blinde Iohn 10.21 Can a devill open the eyes of the blinde Satan can worke no miracles in the third degree Such as was the curing of Peters Mother in Law upon a sudden Satan hath more skill then a Physitian hath to give soveraigne physicke to a Patient and so to cure him the sooner but this he cannot doe upon an instant as Christ did The Hebrewes markes a twofold worke of God opus Beresheth A twofold worke of God opus beresheth and opus Merkebha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opus Merkebha They call gods ordinary working in nature opus Beresheth from the first words of Genesis They call Gods miraculous workes opus Merkebha from Ezekiels chariot Eze. 1. â— God in ruling naturall causes he rules from the highest to the Lowest and from the top of the Lather to the foot When God workes in naturall causes he rules from the highest to the lowest Hos 2.21 I will heare the heavens and the heavens shall heare the earth the earth shall heare the corne and the corne and the wine shall heare Iezreell Here God rules from the highest to the lowest Some of the Schoolemen maintained that God touched onely the first cause the Heavens and the Heavens sent downe the influence to the earth and so to the rest As when the crimp fish toucheth the fishers hooke It sends a benummednes to the hooke and the hooke transmitts it to the line and the line to the goad and the goad sends it to the fishers arme Here the crimpe fish workes not immediately upon all these but onely upon the hooke but God doth not worke so upon these subordinate causes but is immediately with every one of them Quest. Whether then doth God concurre as a mediate or immediate cause with every effect Whether God concurres as a mediat or in immediate cause with every effects Ans That is called a remote cause which is farthest distant from the effect and which touches not immediatelie the effect by the vertue of it God is called a remote and mediate cause if yee will respect the order of causes as he is nearer to the Heavens then to
whom the Law of God commands to be taken away And this opinion brings a blot upon Christian Iudicatories both Ecclesiasticall and civill accusing them both of ignorance and rashnesse as though they could not discerne what were done indeede and what by imagination and to accuse them of cruelty and injustice as though they should condemne harmelesse and innocent persons to death for such things which they never committed but onely being deluded by Satan they seeme onely to have done such things yet in judging of other crimes there we presume there is no delusion when they have the guilty persons confessing their faults if they be in their right wits and stand to their confessions made before Moreover these also may be put to death who are deluded by Satan in their sleepe for when they were awake they made the covenant with the devill as also because they desire most earnestly these things to be done which they seeme to doe in their dreames and they are most glad when they see these things performed Secondly Satan can strike the bodies of men with divers diseases the devill can strike the bodies of men with diverse diseases hee can strike them both vitijs creationis and vitijs accidentis Vitia creationis are such which men have from their conception as to be crooke backed So with such diseases as befall men after they are borne which are called vitia accidentis so he strooke Iob with botches and boyles so he bowed downe a daughter of Abrahams eighteene yeares and we reade in the Gospel of a dumbe devill Mat. 8.23 So of a deafe devill Mar. 9.25 and of a blinde devill Matt. 12.22 Hee may hurt all the senses and the tongue Here we must put a difference betweene the hurting of the good Angels and the bad How the good Angels differ from the badde Angels in hurting The good Angels doth hurt the wicked and preserveth the godly the good Angels were sent to Egypt to kill the Egyptians but to save the Israelites but the evill Angels doe hurt the godlie as the devill hurt the body of Iob and the Angel of satan buffeted Saint Paul Ob. But it may be said that David called the Angels who hurt the Egyptians evill Angels Psal 78.49 and he sent evill Angels amongst them Ans We must put a difference betwixt Angelus mali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus mali in regimine They were Angels of evill but not evill Angels who smote the Egyptians and saved the Israelites and angelus malus they were Angels of evill but not evill Angels they were Angels of evill because they inflicted punishments upon the Egyptians but they were good Angels protecting and sparing the Israelites Quest What Angel was that which buffeted Saint Paul Answ Some hold that it was concupiscence and lust against the which Saint Paul strove Others hold that it was some great enemie of Saint Pauls such as was Alexander the Coper-smith And some that it was a disease in his body which vexed him But it seemes more probable that Saint Paul was beaten and buffeted by some Angel of the Devill for Saint Paul describes here such a sort of affliction that might diminish something of that pride and high conceit which he had with the many revelations made unto him by God This pricke was given him in the flesh to diminish those high conceits Now neither the calumnies of the adversaries nor the diseases of the body were fit to do this and least of all concupiscence was fit to diminish those high conceits for one vice cannot be cured by another S. Paul glories in this infirmitie therefore it was not a vice and if there was such a power granted to the devill over the body of Christ that he might transport it here and there why might not the devill have power over the body of Saint Paul to buffet it seeing he had such power over the body of Iob to strike it with botches and sores Quest How are those diseases which are sent from God discerned from those which proceede from the Devill or from naturall causes How we are to discerne those diseases that come from God from those that come from the Devill and from naturall causes Answ It is more easie to discerne those which are sent from God then those which are from the Devill at Gods permission When diseases are sent upon men in the very time of their sinning then wee may thinke that the disease proceeds from no naturall cause 2 Cron. 26.19 When Vzziah had his censer in his hand to offer incense and was stricken with a Leprosie in the meane time there was nothing naturall in this Leprosie So when the Kings hand dryed up upon a sudden when he stretched it out to take the Prophet this was a punishment inflicted immediately from God So wee may know by the long indurance of the plague that it is from God As when the Iewes carried the Leprosie out of Egypt with them to the Desert and to Canan it might be known also by the colour that it was not naturall sometimes it appeared red Levit. 14.36 sometimes halfe red sometimes greene and sometimes in the flesh of man and in their cloathes and in the walls of their houses This variety of colours shewes that it hath been from God immediately Last it was remitted to the Priest to try this disease and not to the Physitians which argues that it was sent from God and not from nature So when he smote the Egyptians in their hinder parts to their perpetuall shame Psal 78.66 this disease came not from nature but immediatly from God But sometimes the Lord inflicts a disease which proceeds from a naturall cause As when he smote Iehoram with an incurable disease in his bowels 2 Cron. 21.18 This disease the Physitians call Diarrhaea when the Liver and the Lungues rottes and are disolved peece and peece and so are evacuate This disease had a naturall cause and a morall Valesius de sacrae Phil. pag. 238. The naturall cause of it was evill dyet which corrupted both the Liver and the Lungues therefore the text saith his bowels fell out by reason of the sicknesse day by day for this disease peece and peece consumes the Liver and the Lungues and ver 19. it was two yeares before he died of this disease The Morall cause of his disease was this because hee made Iudah to goe a whoring after Idols ver 13. if he had not committed those sinnes he had not so erred in his dyet neither would it have hurt him so for it is the Lord that woundes and the Lord that heales Gods will is the first cause preceeding all other causes yet it takes not away naturall and subordinate causes But those diseases which are inflicted by satan at the permission of God it is hard to know them All the Physitians could not tell what it was that bowed down the daughter of Abraham eighteene yeares Luke 13.11 Therefore in such cases
know that yee are gods that is if yee can foretell things contingent Therefore Iames Chap. 4. because all contingent events depend upon the Lord willeth us to say wee will doe such and such things if the Lord will A man and a maid are married together to foretell that they will have children this is easie to doe because it is contingens natum for usually young folkes beget children but to foretell how many children they will have whether ten or twelve The devill more hardely can foretell this because it is contingens rarum But lastly whether they will prove wise men or fooles that is contingens indefinitum Salomon himselfe could not foretell that Eccles 2.19 and the devill himselfe cannot foretell this The Prophets understood things past present and to come 1 Sam. 1.9 The Prophets illuminate by the Spirit of God understood things past present and to come for hee revealeth his secrets to his servants Amos 3. therefore the Prophets were called Chozin videntes The Prophets understood things past Satan may understand things well enough ab exordâ—o temporis from the beginning of time and remember them very well But he cannot know exordium rerum the beginning of things for God hath them onely written in his booke Satan can understand things ab exordio temporis but not ab exordiâ— rerum Psal 139.16 In thy book are all my members written which in continuance were fashioned when as yet there was none of them So hee hath the booke of life in the which mens names were written before the foundation of the world Rev. 3.5 and these whose names are written in this booke he revealeth to his servants the Prophets Phil. 4.3 I intreate you to helpe these my fellow labourers whose names are in the booke of life but all this knowledge is hidde from Satan Secondly the Prophets know things present How the Prophets knew things present when they were absent although they were absent from those places where they were done 2 King 5.26 Was not my Spirit with thee when the man in his charet turned to meete thee So Elisha knew well enough the secrets of the King of Syria and what was done in his secret chamber 2 King 6.12 although he was absent So Paul although he was at Ephesus in Asia yet his spirit informed him what was done a farre off in Corinth 1 Cor. 5.3 yet the Prophets could not foretell such things Prophecie is not habitus sed actus transiens when the Lord revealed not himself unto them as 2 King 4.27 Her soule is vexed within her and the Lord hath hid it from me for prophesie was not habitus sed actus transiens and as the lute ceaseth to give a sound when hee that playeth ceaseth to play so they could not prophesie when the Lord illuminate them not But Satan and his sorcerers cannot foretell things when they are absent unlesse they be informed by other spirits or see the effects in the cause as Satan can foretell that the river of Nilus will overflow when he seeth the raine in Ethiopia like to fall Thirdly The Prophets foretold things that were alwayes hidden from man the Prophets being illuminate by the spirit of God foretold things that were alwayes hidden and which no wayes depended upon any naturall cause such as was the incarnation of Christ and his resurrection and such like which mysteries the Angels themselves desire to looke into 1 Pet. 1.12 But they understood them not before they were revealed to them farre lesse could the devills understand them So the Prophet foretold three hundred yeares before the birth of Iosias 1 King 13.2 that he should offer upon the altar the bones of the Priests that burnt incense at Bethel And Elias foretold the death of Ioram and what disease hee should die of to wit of a disease in his bowells 2 Chron. 21. These things Satan and his sorcerers could not foretell How did the prophets foretell things which never tooke effect Object But the Prophets of God foretold many things which never tooke effect Esaias foretold Ezekias that he should shortly die and yet he lived fifteene yeares So Ionah foretold the Ninevites that within fortie dayes Nineveh should be destroyed and yet Nineveh was not destroyed as Ionah foretold Two sorts of prophecies Independens absoluta prophetia Ans There were two sorts of prophesies the first was independens absoluta prophetia which was called the prophesie of prescience and this alwayes tooke effect Comminationis prophetia The second sort of prophesie was the prophecie of commination or threatning which was conditional and respected alwayes the second causes and this tooke not alwayes effect If this sort of prophecie be considered in the second causes it may be said to take effect as Set thy house in order for thou shalt die if ye will respect the disease it selfe or the constitution of Ezekias body Ezekias shall die but looke into the first cause to Gods will who appointed to prolong Ezekias his life he shall not die Quest Whence hath the devils this their knowledge to foretell things to come Ans They have not this knowledge by experience and observation of naturall things only but they learne also many things from the Scriptures for although the Scriptures be a sealed booke to them in respect of the spirituall knowledge of it The devils have the knowledge of the Scripture but not the spirituall yet they have a literall knowledge of the Scripture The good Angels learne from the Church daily Eph. 3.6 and they desire to looke to the mysterie of the incarnation with our stretched neckes 1 Pet. 1.12 they grow daily in the spirituall knowledge But the devills who are bound in chaines of darkenesse Iud. 6. are more and more darkened in spirituall knowledge dayly when a man comes out of a great light into a darke place that weakens his sight much but take him out of a darke place and put him in a cleare place againe then it will make him quite blind Dionysius the Tyrant of Sicily above his prison built a very lyghtsome and white chamber which he whitened over with lyme and when hee had a long time detained his prisoners in a darke dungeon he suddenly brought them into this bright place wherein instantly they became blind because their eyes were not able to beare so sudden a change The devills are more and more blinded in spirituall knowledge So the Devills were in a place of great light in the Heavens then they were cast down into the low helles and there they were fettered with the chaines of darkenesse But when the light of the Gospel was revealed It made them more more blinde that they have eyes now and sees none and they have no spirituall understanding of the mysteries of the Gospel But when they see the Scriptures they may have the literall knowledge of them well enough and foretell things to come
of the Iewes after the first captivitie to their restitution after their second captivitie so that they shall returne to their ancient seats and possesse every tribe his owne part that they shall conquest their foes that their soyle shall be as fruitfull as before that they shall erect in the land of Iudah a glorious Church and that they shall be rulers farre and neare These and such like promises are set out by way of allegorie in terrene similitudes figuring our deliverance through Christ but we must take heede that we doe not expound them really and literally as some men doe SECT 10. Of the end of the calling of the Jewes THe Lord chose not the Gentiles that he might cast off the Iewes The end of the conversion of the Iewes but that the Iewes and the Gentiles together might grow up in one bodie The Lord cuts off some superfluous branches and loppes them that others might be ingrafted in their place He cut of those superfluous branches for a while to be ingrafted againe And as when Peter cut off Malchus eare Christ joyned it to his head againe so the Lord shall ingraft those Iewes againe who are now cut off and after that the fulnesse of the Gentiles shall come in all Israel shall be saved By Israel hee meanes not that the Gentiles shall be saved when some Iewes shall be joyned to them for then he had revealed no mysterie here for we see of the Gentiles converted daily and of some of the Iewes also but he is speaking here of Israel according to the flesh and not of Israel spiritually Hee is speaking of their conversion The Lord casts off the Iewes for a while The Lord cast off the Iewes is for a while to stirre them up to a holy emulation with the Gentiles that hee might stirre them up to a holy emulation and the Apostle compares them here to two running in a race God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the master of the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the reward is eternall life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who runnes in the race are the Iewes and the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the spectators are the Angels what were all the Olympick games if they were compared with this running But in this race they that are first shall be last and the last first but in the end they shall be equall when the conversion of the Iewes and the fulnesse of the Gentiles shall kisse one another SECT 10. The reasons why the Christians should be so earnest for the conversion of the Jewes The first reason why the Gentiles should love the Iewes FIrst we should love the Iewes for their good fathers sake Abraham Isaac and Iacob David loved Mephibosheth although he was but a dead dog 2 Sam. 9.8 for his good father Ionathans sake So wee should love the Iewes although they be but as dead dogges for their fathers cause Reason 2 Secondly because Christ is come of them according to the flesh who is blessed for ever Reason 3 Thirdly wee should love the Iewes because the Gospell came first from them to us Peter planted the first Church of the Iewes at Ierusalem Act. 7. but when there arose a persecution at Jerusalem the Church of the Iewes was scattered amongst the Gentiles then they were like a little leaven which leavened the Church of the Gentiles Reason 4 Fourthly we should love them because they have faithfully kept the Scriptures and transmitted them to us uncorrupted Christ saith to them How read you in your Law Iohn 8.17 that is in the Law which was concredite to your custodie they were capsarij ecclesia as Augustine termes them codicem portat Iudaeus ut credat christianus They were like unto a lanterne that gives light unto others but sees nothing it selfe they are monitores veritatis although they were in darkenesse themselves as Baalam was Reason 5 Fiftly because they had such a care of us when wee were out of the covenant therefore wee should have a mutuall care of them beeing out of the covenant they say Cant. 8.1 We have a little sister what shall we doe for her so should wee say wee have an elder brother what shal we do for him Noah prayed of old that Iaphet might be perswaded that he might dwell in the tents of Shem and so did Shem himselfe Gen. 9.27 The purpose of the Lord there is to shew that cursed Cham should be deprived of all dignitie in his fathers familie and be but like a slave there was a threefold dignity of old in the family first of the Priesthood secondly of the double portion and thirdly of the private governement Now Noah by a curse takes away all these from Cham and he bestowes all upon Shem and Iaphet hee bestowes upon Shem the priviledge of the Priesthood and therefore he sayes Blessed be the God of Shem and hee gives to Iaphet a large portion of the earth which we see afterward accomplished by experience for who enjoyed the largest possessions of the earth were they not the Assyrians Caldeans Persians Greekes Romans Turkes Sarasenes and Mascovites Shem as the Priest of God prayed for the conversion of these nations Iaphets posterity so Iaphets posterity now pray that Shem may dwell in their tents and bee converted againe the primitive Church prayed much for the establishing of the Roman Empyre because the Antichrist should not come while he who withheld was taken out of the way This is while the Roman Empyre was removed who kept downe the Antichrist The prayer of the Church is now come Lord Iesus come quickely Rev. 22.21 Then wee must pray earnestly that the signes preceding might bee fulfilled and this calling of the Iewes is one of the most notable signes The conversion of the Iewes serve much to the compleating of the mysticall body Lastly the conversion of the Iewes serves much for the compleating of the mysticall body of Christ there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or emptines in that mysticall body Rom. 11. untill the Iewes be brought in When Naomi returned home to Bethlehem wanting her husband and her sonnes shee said Plena egressa sum sed revertor vacua I went out full but the Lord hath caused me to returne empty Ruth 1.21 when the Church wants the Iewes it is emptie as it were and they with us make up one perfect body SECT 11. How thankefull the Jewes should bee to God for their conversion againe THe Casuistes propound a cause Lessius de gratitudine How thankefull the Iewes should bee when they are called againe whether they are more bound to God who stand and have not fallen then those who have fallen are restored againe by grace and they shew that they are more bound to God who have fallen are stor'd againe by grace then those who have not fallen at all and the reason is although the gift of perseverance in innocencie of it selfe bee greater and more