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
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
the world to bee created as they did must acknowledge also that hee hath power to dissolve it SECT 2. Of the diverse wayes how the word Atheist is taken and of the sundrie sort of Atheists FIrst this word Atheist is taken for him who worships not the true God Ephes 2.12 Having no hope How many wayes this word atheist is taken and without God in the world Secondly those who worships the true God and false gods are Atheists as the Samaritans Thirdly those who worships the true God by false meanes are Atheists as the Iewes and Turkes But those properly are Atheists who hath no God at all and there are sundry sorts of them First some Atheists who denyes altogether that there is a God as Diagoras Secondly others doubted whether there was a God or not as Protagoras Who said Si Deus est unde prodeunt mala si non est unde bona That is if there be a God whence commeth evill and if there be not a God whence commeth good things Thirdly those who granted that there was a God but denyed that he had any care of things below here But enjoyed himselfe quietly in the Heavens Such was Epicurus Fourthly Democratus and Leueippus and those who held that all things were ruled by a fatall necessity The contradicting Atheist Those Atheists againe are divided into the contradicting Atheist who denies God and all religion The second is the scepticke Atheist The scepticke atheist The physicall atheist The stupide atheist disputing by way of Probleme whether there be a God or not The third is the Physicall Atheist who measures all things by the law of nature The last is the stupide or blockish Atheist The first sort of Atheist denying God altogether are directly opposite to the Christian and in part onely to the Physicall Atheist The Physicall Atheist and contradicting Atheist are semiantipodes halfe opposite but the Christian is directly opposite to him and they are very antipodes The second Atheist is the disputing Atheist or scepticke he propones whether there be a God or not and while he hanges in aequilibrio betweene the two yet he inclines more to the negative than to the affirmative part and him we call dubitabundum Atheum the doubting Atheist and he is in the middest as it were betwixt the contradicting Atheist and the Physicall Atheist The third is the Physicall Atheist who is so taken up with those things which he perceives by sense that hee never lifts up his minde to those things which savours of metaphysicks and far lesse to those things which savours of divinitie and he is so drowned in natura naturata that he never thinks of natura naturans that is he is so drowned in nature below here that he never lookes up to God who is the God of nature And the common saying may be applied well to him Where there is three Physitians there are two Atheists And as those who are borne in the bordering Country ye can hardly discerne by their language what country men they are So it is hard to tell whether this Physicall Atheist comes neerer to the scepticke or contradicting Atheist The fourth is the stupid Atheist who by stupidity and blockishnesse quenches that light of nature which is inbred in all men And if it fall out at any time which seldome happeneth that he stirre up this inbred light then it befalleth him as it doth those who hath some Lucida intervalla that is some cleare intermissions in the midst of their madnesse but afterward they are more madde then they were before So those Atheists after they have quenched those sparkes of light they are more stupide then ever they were This Atheist is a midst as it were betwixt the disputing Atheist and the Physicall Atheist Men are most discerned by their tongue The atheists are descerned by their language what country men they are and whence they fetch their pedegrees The Christian man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who speakes the language of Canaan who prayses God and worships him and the Atheist is opposite to him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of a strange language Although the Atheists be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter se of one language amongst themselves The contradicting Atheist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who setteth his mouth against the Heavens Psal 73.9 Such as was that beast Diagoras The second is the Physicall Atheist who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive impeditae linguae who lispes sometimes and stammers that there is not a God The third is the scepticke Atheist and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disputing pro contra on both sides The fourth is the Stupide Atheist who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarce having a tongue and dumbe when hee should praise God By what arguments atheists are to be reluted onely by reason All these Atheists which we have reckoned up must be refuted by the principles of nature onely for all other arguments they scorne When we dispute against a Turke we may bring the Alkoron against him when we dispute against a Iew we may bring the old Testament and the Thalmud against him when we dispute against a Saducee or a Samaritane wee may bring the five bookes of Moses against them When we dispute against a Pagan we may bring the wise sayings of the heathen against him But nothing will serve against the Atheist but onely to bring him to the barre of Reason and God hath left this reason within him to convince him and make him inexcusable How Atheists denies the first principle that there is a God Object But wee cannot dispute against him who denies the first principles the Atheist denies the first principle that there is a God Therefore we cannot dispute against him Answ The Atheist denies this first principle onely in his Iollity and wantonnesse But when he is put to it in distresse and God beginnes to frowne upon him then he is forced to confesse that there is a God The foole saith in his heart that there is not a God Psal 14.1 The heart is taken three wayes in the Scriptures first for the reasonable faculty of the soule The Lord is said to give Salamon a heart like the sand of the sea 1 King 4.29 that is a heart that could understand and apprehend all things the foole labours to obscure this principle in his understanding Secondly the heart is taken for the will and affections Psal 119.36 Incline mine heart to thy law and not to covetousnesse that is my will and affections So 2 Cor. 6.11 My heart is enlarged to you Corinthians that is my will and affections And in this sense the foole wishes in his heart that there were not a God to punish him and to take order with him for his offences Thirdly the heart is taken for the conscience Davids heart is said to smite him 1 Sam. 24.5 that is his conscience smote him The foole can never get this principle
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
when it was stirred When the Physitian stirres his potion heere hee useth his skill and there is a naturall power in the potion but when the Angell stirred the water it was neither the skill of the Angell nor the power of the water that healed the sicke person The Lord communicates not his power no not with the humanitie of Christ Christ as man did not worke these miracles Christ as man wrought not miracles The fathers disputing against the Arrians and Nestorians shewes us this Gregorie Nyssen writing against Eunomius sayes Non vivificat Lazarum humanitas nec deflet in latibulis jacentem potentia The humanitie raised not Lazarus neither did the divinitie weepe for him God then did not communicate this his power of working miracles to any creature Ob. If it be said Marke 16.20 that the Apostles did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ in working of the miracles How the Apostles are said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ A difference between Christs working of miracles and the Apostles then they might seeme to be coworking causes with Christ in the miracles Answ this is onely spoken in respect of the end when as God onely did worke the miracle so men are said to helpe God Iudg. 5.23 Christ in working of his miracles differed farre from the Apostles and Prophets when they wrought the miracles When Christ wrought his miracles he wrought far greater workes then any other could doe Ioh. 15.24 If I had not done amongst them the workes which no other man did they had not had sinne which saying is to bee understood If he had not wrought mo e miracles greater miracles and more frequent Mark 1.32 they brought unto him all that were diseased Mat. 15.30 they brought to him those that were lame blinde dumbe maimed and many others and they cast them at Iesus feet and he healed them but when the Apostles and Prophets cured the diseases the vertue went not from them as it did from Christ Mar. 5.30 they ascribed never this vertue to theÌ„selves but reserved the honour to Christ Luke 10.17 as Ioab reserved the honour to David when he was about to take the citâ—e of Rabbah 2 Sam. 12.28 Secondly they could not cure when and where they pleased as Christ could as Saint Paul left Trophimus sick at Miletum 2 Tim. 4.20 Thirdly Christs miracles were greater then theirs yea when they wrought one and the selfe same miracle Peter cured Aneas who was eight yeares sicke of a Palsie Acts. 9.33 but Christ healed a man who was thirtie eight yeares impotent Iohn 5.5 So Peter raised up Dorcas who was newly dead Act. 9.37 But Christ raised Lazarus when he had layne foure dayes dead in the grave Iohn 11. Fourthly Christ cured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the imfirmities of the stomake by miracle Mat. 5.23 But Saint Paul used onely the ordinary remedie to cure this disease in Timothie drinke a little wine for the weakenesse of thy stomacke 1 Tim. 5.23 Miraculous workes farre exceed the workes of Nature as the sight restored to the blind by Christ farre exceeded the ordinarie sight the wine miraculous in the Marriage of Cana far exceeded the naturall wine So Christ cure here exceeded farre Saint Pauls Lastly none of the Apostles confirmed themselves to be the messias by their miracles as Christ did Mat. 9. that ye may know that the sonne of man hath power to remit sinnes I say unto thee take up thy bed Mat. 9. The witch is concausa into the worke and not causa sine qua non But when the devill works by witches and sorcerers he workes by them as by coworking causes They are not causae sine quibus non for Causa sine qua non is not reckoned amongst causes neither by the divines nor by the Philosophers for that is properly called a cause which concurres to the producing of the effect When a man sets fire to a house the setting of the fire to the house is not the cause why the house burnes but it is causa sine qua non So when I open the window that I may see the light the opening of the window is but causa sine qua non that I see the light when Satan useth the witch in his malicious and devillish inchantments the witch is not causa sine qua non here but she is concausa and helpes all that she can to the destruction of the creature The miracles which the Apostles wrought differed farre from the miracles which Satan wrought which was not miracles indeed but had a show of miracles and therefore they are called lying wonders And first they are lying wonders ratione causae The difference betwixt the miracles of the Apostles and the miracles of Sathan as proceeding from the devill who is the father of lies Secondly ratione formae in the manner of their working they are but delusions And thirdly in respect of the end for they serve onely to confirme lies 2 Thes 2.9 But the Apostles miracles were true miracles wrought by the spirit of God they were no delusions when Aeneas was healed he arose presently and made his bed and all that were at Lydea and Saron saw it Act. 9.35 So when Peters mother in law was healed of a feaver shee arose and ministred to Christ Marke 1.31 and as many as hee touched were made perfectly whole Matth. 14.36 Lastly in respect of the end the Lord cured their bodies to make way for the curing of their soules as Mar. 2.5 when he had cured the man of the palsie he said unto him Thy sins are forgiven thee So Ioh. 5.14 when he cured the man of the palsie he said unto him Sin no more least a worse thing come unto thee But Elimas the sorcerer sought to turne away Sergius Paulus the deputie from the faith Act. 13.8 The Apostles ascribed all the power to God but sorcerers and witches ascribe the power to themselves Simon Magus said he was the great power of God Act. 8. So the witches will have the sicke to beleeve in them and that they have power to heale or to hurt as they say otherwayes they can doe them no good Quest Whether can the devill doe more with the helpe of the witch than he can doe himselfe alone Wherefore the devill can doe more by the helpe of the Witches than he can doe alone Answ Some holds that he can doe more by the service of the witch than hee can doe alone Mirum est inquit mysterium Fransciscus de victoria rel 1. de arte magica sub finem quod cum daemones nocere per se non permittantur tamen non adeo impediuntur nocere per homines ut magos lainas alias maleficas It is a strange thing saith he and a great mysterie seeing the devils oftentimes are hindered to worke by themselves yet notwithstanding they are not so hindered to hurt by men as by sorcerers and by witches and oftentimes
Although there be some good sayings in the Talmud which may serve us to cleare some places of Scripture yet they should not dote up on it and neglect the holy Scriptures R. Eleazer said well Calefacias te ad ignem sapientum sed cave a prunis earum ne forte adâ—raris warme thy selfe at the fire of wise men but take heede that thou be not burnt with the coales so malegranatum invenisti meditullio ejus vescere at putameâ— secerne thou hast found a pomgranate eate the kernell but take heede of the shell The seventh impediment is this The seventh let of the conversion of the Iewes they will not suffer their children to be brought up in humane learning and humane sciences but they accurst him qui â—luerit suâ—m aut didicerit sapientiam Graecorum Vide secundam prefationem Eliâ— in Mazoreth that is who feedes a Sow and learnes the artes and sciences which the Greekes professe and therefore Omnis exotica lingua est illis Barbara all other tongues are barbarous to them and they accurse him as Anathema descendit ad inferâ—s qui docet discipulum quem non deberet that is who teaches a schollar who is a Gentile Elias Levita was greatly hated amongst his countrie men because he taught the Cardinall of Viterbia and some other Italians the Hebrew tongue Reasons proceeding from others which let the Iewes conversion There are other lets hindering the conversion of the Iewes which proceede not from themselves but from others As first the prophane conversation of the Christians is a great let to their conversion The Lord objected to the Iewes that his name was evill spoken of amongst the Gentiles for their cause so the Lord may justly now object to the Christians that they make his name to be evill spoken of amongst the Iewes The second reason of hindering their conversion is the Idolatrie of the Christians when they see Images set up and worshipped in their temples they call their temples Beth turphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domum turpitudinis and when they see the Popish priests they call them heathenish priests or Camilli The heathen brought in the abomination of desolation in the temple Cassiodorus in chronico suo of purpose to offend the Iewes So Elias Hadrianus the Emperour when he built Ierusalem againe and called it Elium that he might offend the Iewes the more hee set in the frontispice of the temple a sow graven out in marbell stone Lastly the Papists offend the Iewes when they paint Moses with hornes as wee see him painted so in some of their Popish churches the reason why they paint him so was the mistaking of the word Keren which signifieth both a horne and splendor or brightnesse SECT 8. Of the third estate of the Jewes when they shall be Ruchama and first of their calling againe THings that are impossible with men are possible with God Ruchama Matth. 19.26 When the children of Israel were in captivitie in Babylon who would have thought that ever they should have returned out of it againe It seemed like a dreame unto themselves and yet by that we may be led to consider the estate of the captivitie of the Iewes now Types shewing to the Iewes their restitution from the captivitie of Babylon When the Iewes were to goe to the captivitie of Babylon there was little hope of their returne out of the captivitie and farre lesse when they lay so long in the captivitie yet the Lord did shew them their restitution by sundry types First by Ieremie The type shewne to Ieremie when they were to goe to the captivitie Ieremie bought a field in Anathoth from his Vncles sonne Hananeel Ier. 32. because the right of the inheritance was his and the redemption of the land he subscribed the evidences he sealed them and tooke witnesses weighed to him the mony in ballances he took also the evidences of the purchase both that which was sealed according to the Law and custome and that which was open first he tooke that which was sealed according to the Law that is the letters in the which the commandement of God given to the Prophet was set down and a particular description of all the cautions which concerned the right then there was an open contract which was confirmed by the Magistrate Then he gave the evidents of the purchases to Baruch the son of Merajah in the sight of Hananeel his Vncles sonne and in the presence of the witnesses that subscribed the booke of purchase and before all the Iewes that sate in the court of the prison after that he charged Baruch before them all in the name of the Lord of Hostes and put them in an earthen vessell that they might continue for many dayes Now when they had remained long in the captivity and Ieremie and Hananeel his Vncles son were dead the Iewes who sate in the court of the prison who would ever have thought that any should have come home to have possessed the land of Anathoth againe but yet the contract was extant which was kept in an earthen vessell all this time and some of Ieremies posterity came home and inherited that peece of ground in Anathoth So although the Iewes now have lien long under the captivity and Abraham Isaac and Iacob with many thousands of men are all gone yet because the covenant stands and the contract of purchase therefore they shall be restored to be spirituall heires of the covenant for Gods mercy extends it selfe to a thousand generations The second type shewed to Ieremiah The second type whereby the Lord shewed to the Iewes that they were to be called backe againe from the captivity of Babylon was Ier. 24. the two baskets of figges which the Lord shewed unto him the good figges and the badde figges the good figges signified the Iewes that were to be called home againe from Babylon and the evill figges that could not be eaten signified Zedekiah king of Iudah and his princes and the residue of Ierusalem which remained in the land and these that dwelt in Egypt whom the Lord was to deliver to bee removed from all the kingdomes of the earth for their hurt to bee a reproach and a proverbe a taunt and a curse in all places as the Lord had badde figges then that were to bee destroyed so the Lord hath of this captivity now many whom he hath destroyed and made of them a proverbe a taunt and a curse amongst the nations But as all the figges of the first captivity were not badde but some were very good figges like the figges that are first ripe so in this captivity now the Lord hath reserved himselfe whom he mindes to build and not to pull downe againe and to plant and not to pull up The third type of the calling of the Iewes from the captivity of Babylon was shewne to Ezekiel The third type shewed to Ezekiel chap. 37. a field full of dead bones