this Magicke from those who lay upon the West as from the Philistims Esay 2.6 So this Magicke abounded amongst the Ammorites therefore the Hebrewes saith In quocunque est aliquid de medicina nihil est de via ammoriorum hoc licitum est that is when men use naturall meanes there is no sorcerie then as was amongst the Amorites Tâ—â—â—dly this Magicke abounded in the South of Canaan in Egypt as we see in Iannes and Iambres who resisted Moses 2 Tim. 3.8 they used a proverbe or taunt unto Moses as it is written in the Talmud Tu stramen portas in Afra Afra was a place in Egypt where straw abounded most their meaning was that there was magicke enough in Egypt already and therefore it was needlesse for them to practise their magicke in Egypt So they said In urbem oleribus abundantem olera venalia importas Thou carries hearbes to sell to a towne that abounds with hearbes So this magicke abounded in Samaria where Simon abused the people by witchcraft Act. 9. To whom all gave heede from the least to the greatest and they called him the great power of God So this sorcerie abounded in Ephesus Act. 19.19 Therefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This magicke was professed there and they had Libraries of great price there which afterward they burnt So this sorcerie is very farre spread in these parts of the world where we live now and where the Gospel is preached The Prophet Esay speaking of the calling of the Gentiles saith Esay 43.5 I will bring thy seede from the East and gather thee from the West I will say to the North give up and to the South keepe not backe so we may say now that neither the North nor the South withholds but they runne from all parts of the world to the devill and hee hath his synagogue where the Gospel is preached and there he sets up his throne Look to Lapland Findland and to the mountaines of Savoy and here amongst our selves how they abound Is not this a just judgement for the contempt of the Gospel SECT 2. How fearefull a sinne it is to enter in covenant with the devill VVhen men binde themselves one unto another What a sinne it is to covenant with the devill they binde themselves either by promise or by an oath or by a covenant They binde themselves by a promise A promise is obligatio fidei and here they paune their fidelitie and honestie but in an oath there is obligatio animae salutis In it they paund their fidelitie honesty and soule and then by covenant which is confirmed by write by oath and by some solemne rites as when they confirmed their covenants of old they vsed to divide a beast in two and those who entred into the covenant used to passe betwixt the parts of the beast divided Gen. 15.10 Ier. 34.18 and they wished that if they brake that covenant they might be parted and cutte as that beast was into peices And the Hebrewes say scindere faedus David saith scissores faederis mei Psal 50.5 that is who made a covenant with me because a beast was cut when the covenant was made and this covenant they called Berith To promise to the devill is a great sinne but to binde our selves by an oath to him is a greater sinne but to enter in covenant with him is the greatest sinne of all to deliver up to him soule and body to be tormented and cut by him at his pleasure Secondly in all covenants fidelitie is most to be respected There are foure great liars with whom a man must not covenant hell death the world and the devill These who covenants with death with hell and the world makes lies their refuge These who covenants with death and hell as the Prophet Esaiah speakes Esay 28.15 They make lies their refuge and under falshood they shadow themselves There are two things that secure sinners are most afraid of the Iayle and the Iayler first of the Iayle hell and next of the Iayler death The deceitfull heart of man promiseth to the secure sinner immunitie from both these and makes an imaginary covenant with man and promiseth to secure him from them both first that hee shall be free from hell and promiseth to him peace when his destruction is at hand when a man makes this kinde of covenant with his deceitfull heart hee makes lies for his refuge and his covenant is nothing Secondly hee is afraid of death the Iayler and in comes the deceitfull heart of man and makes this imaginarie covenant and puts the evill day farre from him and so he makes lies his refuge Hagag said 1 Sam. 15.32 when he flattered himselfe that the bitternesse of death was past when as Samuels sword was hanging over his head Secure sinners when death is neare to them they put it farre from them both in respect of preparation and expectation and upon a sudden it surprises them and in a sudden they goe downe to hell wherefore we should never covenant with them The third lier that we should not covenant with is the world The world is like that Olive tree which Habbacuck speakes of Hab. 3.17 mentita est oliva the Olive tree made a lie It promised faire in the spring when it blossomed but it brought nothing to perfection So the world promiseth much but performes nothing really to men and it is like Ionah his Gourd when hee thought to have sheltred himselfe under it a worme did consume it So it fareth with the world when men thinkes to shelter themselves under it then it vanisheth therefore we must never covenant with this liar the world But above all to covenant with the devill To covenant with the divell the father of lies that is a fearefull covenant who is the father of lies Ioh. 8.44 This is the greatest madnesse of all who can trust him or what fidelitie is in his promises he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who promiseth much in words but performes nothing Magis blandus quam benignus so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to praise and flatter us when hee mindes no such things he holds out bread to us but hee gives us a stone he presents a fish to us but he gives us a Scorpion therefore wee should never covenant with him hee is ready to intice us to sinne and the first to accuse us Hee is like unto Ioab who would have perswaded the man to have killed Absalom the Kings sonne and if he had killed him hee would have set himselfe first against him 2 Sam. 13.18 therefore we should never covenant with him Thirdly It is not lawful to make a covenant of peace with the devill where God hath proclaimed warre God hath put an enmitie betwixt the seede of the woman and the seede of the Serpent he hath not put anger betwixt them for those who are angry one with another they may be
they returned not to those bodyes as sinfull and impure bodyes as Moses when he was in the transfiguration and those who rose when Christ suffered their soules came not into impure bodyes againe Those bodyes were corpora non pura Soules not glorified comes to a sinfull body againe but they were not impura They were like to our bodyes when they lye in the grave Corpus purum impurum non purum They are not sinfull bodies any more but yet they lye under the consequents of sinne corruption and mortality and they were not to abide in those bodies but shortly to returne to glory againe But those soules that returned to their bodies againe and were to abide there were not glorifyed soules they entered againe into sinfull bodies Such as was the soule of Lazarus Eutichus Act. 20.9 and the soule of the widowes sonne of Naum These soules came againe into sinfull bodyes for that hypostaticall union betwixt the soule and the body was not perfectly dissolved as our soules and bodies are separate by death neither were the soules glorified then in heaven A diabolicall trance is that which Witches and Sorcerers falls into when they lie dead and senselesse for a time and their soules seemes for a time to be out of their bodies yet this union betwixt the soule and the body is not dissolved now as they beleeve but the act of vivification is onely suspended for a time Satan cannot bring a soule into a body againe as the Lord doth So Sorodemones or Larvae sepulchrales haunts about the graves to make men beleeve that their ghosts walkes here after they be dead SECT 9. Of Lots THe Lord who is the righteous judge of the world Gen. 18.25 and would every man to enjoy his owne amongst other meanes hee hath appointed lots to cause strife to cease amongst men Proverbes 16.33 Quest But lots are cast into the lappe and moderated by the Lord Prov. 16.33 then what needes any other meanes to decide controversies but lots A twofold providence of God a generall and a particular Answ There is a twofold providence of God first a generall providence and then a more particular providence Possessions and inheritance are from the parents but an understanding wife is from the Lord Prov. 19.14 A good wife is given by the speciall providence of God where we may see the ruling hand of God more than when he bestowes inheritance by his generall providence hath God regard of oxen 1 Cor. 9.9 that is he hath not this speciall care of them as he hath of men The lot was reckoned among the inferiour sort of manifestation of Gods will This distribution by lot was reckoned amongst the inferiour sorts of manifestation of Gods will Therefore when Ioshua divided the land by lot Iosh 19.51 he divided it in Shilo before the Lord at the doore of the tabernacle of the congregation where Eliazar the Priest was present They rested not here in a lot but they consulted also with the Lord by Eleazar the Priest concerning this division Sauls election was by lot but not Davids Matthias his election was by lot but not Saint Pauls the lot was but an inferiour degree of the manifestation of the will of God 1 Chro. 23.5 the Lord speake by lots Num. 26.56 secundum es sortis according to the mouth of the lot but this was but an inferiour determination by his mouth These lots were of three sorts either they served for division or consultation Lots were of three sorts or divination A divisorie lot This divisorie lot served for to divide possessions inheritances and goods amongst men by this divisorie lot the tribes got their possessions in the land of Canaan And others got their possessions by this sort of lot and therefore a lot is put for an inheritance Psal 16.5 Psal 125.3 In these divisorie lots these caveats must be looked unto first What caveats must be kept in a divisorie lot when lots are cast to divide controversies betwixt men then they must have equall right to the things that are to be divided In Israel if the question had beene amongst brethren for the dividing of their fathers goods this could not have beene divided by lot for the eldest should have had a double portion and the lot keepes medium rei non personae a lot might have beene cast for deciding amongst the rest of the brethren because they had all alike right to their fathers goods When the two Goates were presented before the Lord Lev. 16.8 they were just alike in all things which of them should be killed and which of them should escape here the Lord bids cast a lot for them So who should dwell in Ierusalem and who not Ezr. 2.11 and so the priests service was by a divisorie lot Secondly in these divisorie lots this caveat must be observed that the lots be not cast on things unlawfully gotten by robbery See Ioel 3.3 Naum. 3.10 Obadiah 11. or theft such was the lot that the souldiers did cast upon the coat of Christ Thirdly in these divisorie lots men must take heede that this be not their chiefe end to know the will o God for then they are not divisorie lots but consultory lots but their chie e end must be in casting the lots that stri e may cease amongst brethren Consultory lots The second sort of lots are consultorie lots when men consults with the Lord by lots what should be done in such and such cases This lot differeth much from a divisorie lot for a divisorie lot was onely about division of inheritances and deviding of goods but a consultory lot was used in higher matters as who shold live and who should die Such was the lot which was cast for the triall of him who had the excommunicate thing and it fell upon Achan Iosh 7.18 this was commanded by God himselfe This lot observes medium personae as the divisorie lot observes medium rei Quest Whether is it lawfull now to enquire for a guiltie man by lot or not Answ It is not lawfull for Iudges now are bound to judge per scrutinium per teste by confession and such and not by lot But if in a campe all the souldiers should transgresse the kings Edict and should commit a thing worthy of death yet the King willing to show mercy might he not cause a lot to be cast to trie who should live and who should die this the king may safely do because all are guilty alike here and so of old they used decimare exercitum when all were alike in the transgression that some might live and some might die When the mariners caused the lot to be cast to trie who was guilty in the ship this was an extraordinary triall which is not lawfull for Iudges to follow Quest Whether may wee call this a divine lot or a diabolicall lot which they did cast here for finding out the guilty man Whether the lot which was cast
that is they hurt very much So Prov. 28.21 It is not good to accept persons in Iudgement that is it is very bad So here they kept not his lawes that is they despised them and contemned them The sinne of Israel greater than the sinne of Iudah The last is the sinne of Israel verse 6. They sold the just for silver and the poore for old shooes here hee points at the Iudges who corrupted Iudgement for money and sold the poore at a low price But if we shall compare their cruelty with that which they used against Christ All their cruelty was nothing being compared with the murthering of our Lorst Iesus Christ all their cruelty will seeme nothing in respect of this they sold the just our righteousnesse the Lord Iesus Christ for thirty peeces of silver They sold not onely a brother who was in the covenant with them as Tyrus and Israel but also a brother in blood to them as Edom was to Israel And their wrath was an inveterate wrath as Edomes was and they cast off all naturall affection and not onely doe they as Edom did who was onely a brother in blood but doe as Moab did kill the Kings sonne his onely sonne and put him to a most execrable death they doe not thresh him with Instruments of Iron as Damascus did neither ript him up as Ammon did neither did they burne him as Moab did but they nailed him to the crosse and put him to a most execrable death They adjudged him to the death of the crosse The death of the crosse is a painefull shamefull and execrable death to a death that was a painefull death a shamefull death and a cursed death and first to a painefull death The crosse by the heathen was termed cruciabile lignum a tree of torture Therefore ye shall see in the scripture that in respect of the intollerable paine it is called sanguis crucis the blood of the crosse Col. 1.20 and dolores crucis Act. 22. Secondly it was a shamefull death therefore it was called scandalum crucis Gal. 5.11 and by the heathen the crosse was called arbor infoelix stipes infamis and lignum geminum Lucian mocked us christians because we rejected the gods of the Grecians and worshipped Christ crucified and he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod cruci suffixum sophistam adoramus that is that we worship a sophister who was nailed unto the crosse And lastly for the curse of it it is called Gal. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maledictum crucis the curse of the crosse This death of the crosse is a paenall death not as that which is stipendium peccati the wages of sinne but as that which is vindicta sceleris inflicted for some capitall crime The death of the crosse is an untimely death a violent death a paenall death and that in the highest degree Paine shame and the curse are the three Iaylers that attend sinne and sinners continually and every one of those is worse then another for shame is worse than paine and therefore many have made choise to suffer rather the paine than the shame 1 Sam. 31.4 Saul desired his armour bearer rather to thrust him through than the Philistimes should come and mocke him and then kill him which would have beene a double death to him So Abimelech willed his armour bearer to kill him that men might not say that a woman had killed him Iudg. 9.54 But the curse is most detestable of all If a man be free of the curse and have the favour of God in the midst of all his sufferings he cares neither for paine nor shame this made the Martyres to rejoyce in the middest of their paine shame that they were free of the curse of God what a fearefull punishment was this to Christ under this crosse The death of the crosse a painefull shamefull and a cursed death in Iudae He that was hanged upon a tree out of Iudaea his death was painefull and shamefull unto him but it was not a cursed death for they knew not out of Indea that he who was hanged upon a tree was accursed Haman when he was hanged upon a tree it was a painefull and a shamefull death but it was not a cursed death to him as it was in Israel therefore they suffered not the dead man to hang upon the tree till night Nemo suspenditur in arboreus solo innatam sed avulsam Maimone Hall Sanhe dr cap. 15. medio The crucifying was a more painefull death than the hanging upon a tree Deut. 21.23 and Iosh 9.29 and they buried him before night and the tree which he was hanged upon therefore it was that they would not hang a man upon a fruitfull tree in Israel The Romans changed this hanging into crucifying and made it a more lingering and painfull death Psa 22.14 All my bones are out of joynt They were rackt and their bones put out of joynt who were hanged upon the crosse The crosse added nothing to the curse for they were accursed who were hanged upon any tree but it added to the paine in respect of the indurance and shame of it it was but a typical death to all other malefactors but to Christ it was a real curse who hath taken away that curse now So that the forme of death makes not a man accursed now but when he dies in his sins without repentance Quest How could a malefactor be a type of Iesus Christ when he hung upon a tree Answ Not as they were malefactors but onely in their punishments they were types of Christ Who was made an exercration for us Gal. 3.13 they foreshedowed his death who was hung upon a tree for us 1 Pet. 2.24 even as the Paschal Lambe whose bones were not broken was a type of Christ whose bones shold not be broken and if the holy Ghosts compare Christs comming to judgement to a thiefe comming in the night and compares the Lord when hee ariseth to be avenged upon his enemies to a Gyant awake from his wine Esa 34.8 the comparison is only in the strength as the former only in the secrecie of his comming to judgement why may not the malefactor be a type of Christ in his punishment but not in his sinne And as we are delighted when wee heare a man gruntling like a hogge yet cannot indure the gruntling of the hog it self but it is the imitation which we are delighted with here So in these comparisons the secrecie of the thiefe only the strength of the Gyant and the punishment of the malefactor is only to be marked That rule of the Schoolemen is true In illis quae metaphorice dicuntur non oportet accipere similitudinem secundum omnia SECT 6. Of the fearefull curses that befell the Jewes since they killed the Lord of life THe Iews prayed that Christs bloud might be upon them and their posteritie The people of God were afraid of this guilt of bloud that it might neither
by them and many things which should befall to the Church they might foreknow the rising and the falling of the mornarchies out of Daniel and they might foretell the nativitie of Christ by searching the Scriptures and many things which should befall the Church in their latter times by observing the booke of the Revelation The Oracle of Delphos gave this answer to Alexander Invictus eris Alexander This was easie for the devill to foretell because Daniel foretold the fall of the Medes and Persians by the Greekes So the Oracle of Delphos foretold to Craesus that his Kingdome in the fift generation should perish This the Devill might easily learne out of the Scriptures for God visits the sinnes of the father upon the children unto the third and fourth generation and the children filling up the measure of their fathers iniquitie then his Kingdome was shortly to come to an end A man murthers another and escapeth It is easie for Satan to foretell what death he should die out of the Scriptures he who killes by the sword shall be killed by the sword and sometimes the Lord useth the devill as his executioner and hangman It was easie for the devill to say to Saul to morrow thou shall bee with me because the Lord used him as his executioner in this Iudgement Satan when he foretelles things to come he speakes with a low voyce and out of the ground and he pipes as chickins doe when they are new hatched Isa 8.19 sometimes hee flatters the partie who expects the revelation of him and therefore Demosthenes said that the Oracle of Apollo did but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is flatter Philip of Macedon So when Alexander came into the temple of Iupiter Hammon the priest called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch in vita Alexandri faire child which Alexander tooke to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iupiter his sonne But when the Devill was doubtfull of the events of his prophesies then hee gave his answers doubtfullie that they might admit a double sense Such was those answers which he gave by his false Prophets to Ahab King of Israel when hee was going to besiege Ramoth Gilead They demanded of him who should prevaile He answered the King should prevaile but he telles not which King whether Syria or Israel 2 Cro. 18.11 Satans responses were very doubtfull His responses were so doubtfull that the wisest amongst the heathen could not tell what to make of them All his responses were doubtfull therefore hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo Satan is a great Sophister in his answers Hee being asked how the gods should bee worshipped gave this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mittite capita Iovi hominem vero Saturno The falacie lay here in the accent for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being accented accentu gravi signifieth a man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being accented accentu circumflexo signifieth a torch or a light but they mistaking the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sacrificed a number of men to him in stead of setting of lights before him When the plague was verie hot at Athens Plutarch de Ei apud delphos they asked the Oracle of Apollo how it might bee remedied the Oracle answered and bade them duplare aram which neither Plato nor Aristotle understood Plato by Geometrie went about to finde out how the Altar might be doubled But the Oracle meant that they should double their sacrifices to the gods and then the plague should cease Example the third Aio te Aeacida Romanos vincere posse the words imply a double sense heere either that the Romans might overcome or that they might overcome the Romans Some hold that by the placing of the negative particle the devill deceived Eve as when he laid unto her non moriendo morieris for they say when the negative with the Hebrewes is placed before the finite and the infinite verbe then it neither certainely affirmeth nor denyeth but leaves the matter in doubt This say they is the affirmative Moriendo morieris This is the Negative Moriendo non morieris This is the doubtfull Non moriendo morieris perhaps ye may die and perhaps not Vide grammaticum â—unij Thus Satan deceived Eve say they when he saw her beginne to doubt perhaps we shall not die But this rule holds not for non being set before the finite and the infinite doth flatly denie Psal 49.7 Non redimendo redimet fratremsuum that is he can no waies redeeme his brother from death And so when this particle non is set betwixt the finite and the infinite it denieth only in part Ier. 46.28 I will chastise thee in Iudgement Sed evacuando non evacuabo te that is I will chastise thee in judgement but not destroy thee here the particle non being set betwixt the finite and the infinite denieth not flatlie but onely in part yet being placed here before the finite and the infinite it is altogether negative wherefore non moriendo morieris flatlie denieth here and not doutfully Hee hath likewise deceived some by doubling the negative particle when Manfredus did contend with Charles about the Kingdome of Naples he got this answere from the devill Non non gallus superabit Fiftly he manifested his deceit by the similitude of words Such was the Oracle which Thusidides makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they could hardly discerne whether to prepare themselves against the warre or to use remedies against the sicknesse Sixtlie the deceit lay in the words themselves which suffer a double interpretation Gen. 3. That day that ye shall eate of this fruit your eyes shall be opened and ye shall know good and evill Wee know good and evill two manner of waies first in theorie and then by miserable experience they knew good and evill in the first sense before their fall but by miserable experience when they did eate of the forbidden fruit Vide Morne ê‘lcsse pag. 389. These Oracles hath very often deceived men Therefore Oenomaus the Phylosopher wrote a booke against them which had this inscription De oraculorum falsitate As Plutarch wrote a booke de oraculorum defectu And Porphyre testifieth when as the Oracle of Delphos could not divine by the starres what should befall them the Oracle desired them that they would aske him nothing at all and hee told them that if they ceased not to aske him he would tell them lies Object But the Lord seemeth by the Prophet Elisha to give a doubtfull answer to Hazael 2 King 8.10 To whom Elisha said go tell him that he shall not recover at al for the Lord hath told me that he shal certainly die The words seeme also to carry another sense Go tell him that hee shall recover although the Lord said that he shall die Hee shall recover because the sicknesse of it selfe is not deadly hee shall
saith the Lord they shall say no more the arke of the covenant of the Lord neither shall it come to minde neither shall they remember it neither shall they visite it for that shall be no more done The arke must be removed the propitiatotie it selfe and the place where the Lord rested his strength and glory that which the Angels delighted with stretched out neckes to looke into 1 Pet. 1.12 what should become then of the rest of the beggerlie elements all were to be cast out Secondly hee removes those ceremonies which were the signe of the Iewes subjection to the law He will take away the ceremonies which was a seale of their subjection to the law Num. 5.18 for as a woman when she was married to her husband put a vaile upon her head in token of subjection to her husband hence it was that the woman suspected of adultery stood bareheaded before the priest and untill the time that shee was cleared of that suspicion shee was not under her husbands subjection even so the Iewes so long as they were married to the law they were covered with this vaile but being dead to the law they were freed from this husband and the Lord tooke this vaile of their hearts He will take a stonie heart from them and giue them a heart of flesh Thirdly because these two vailes had lyen so long upon their hearts they brought on this great hardnesse upon them that their hearts became like an Adamant Zach. 7.12 The Adamant is so hard a stone that ye can ingrave no letters upon it untill it bee steeped in goates blood as Plinie testifies so their hearts were so hard that the law of the Lord could not be written on them untill they were steeped in the blood of Christ then he writes his law on them Ier. 31. This is the first part of the great Physitians cure then hee will pricke and wound their hearts He will pricke and wound their hearts he will keepe the same order in curing of them which he did at the conversion of the three thousand who were converted at Peters sermon Their hearts were pricked Act. 2.37 So shall the hearts of the Iewes be pricked and wounded in their conversion it will not be a little gash or wound that will open that impostume but a great and a deepe lancing then will follow exceeding great sorrow and they shall looke upon him whom they have crucified it will not be the sorrow of the publicane that will doe the turne to knocke upon their brests or to cast downe their eyes or to wash their bed with teares as David did There mourning will be an exceeding great mourning when they repent Psalme 6.6 or to chatter as a swallow or a crane or mourne as a dove as Ezekias did Isa 38.14 But this must bee a great and exceeding great lamentation as that which the Iewes took up at Hadadrimmon for the death of Iosias Zach. 12.11 Their eyes did faile with teares their bowels were troubled and their livers were poured out upon the earth when the breath of their nostrills the annoynted of the Lord was taken Lamen 4.20 When Iosias was killed their common wealth decayed and their Church got a sore blow Ier. 22.18 They lamented for him as one laments for their brother or sister Ah my brother ah my sister ah our Lord ah our glorie They lamented for him as one mourned for the death of his first begotten sonne or his onely sonne Zach. 12.10 When Iosias was killed there was but a man killed but when they killed our Lord they killed the Lord of glory when Iosias was killed his death was honorable to him he died in the warre 2 Chron. 35.24 But when the Iewes killed our Iosias he died an ignominious and shamefull death When Iosias was killed it was the enemie that killed him and not they But the Iewes themselves killed the Lord of glory when Iosias the breath of their nostrils was killed be could not breathe life into them againe but our Iosias can breath spiritus vitarum into them Gen. 2. Therefore here is a greater then Iosias and his death deserves a greater lamentation When they shall behold him sundry look upon mens miseries diversly When they shal behold Christ whom they crucified then they shall lament bitterly some go by with a negligent eye as those who passed by the man that lay wounded in the high way Luke 7.11 they scarce tooke notice of him neither were they touched with any compassion Secondly others behold mens miserie with a gazing eye onely as Iobs friends sate gazing upon him seven dayes but with no compassion thirdly some behold their miserie and are touched with some compassion as when Ioab had killed Amasa and lay wallowing in his blood in the high way 2 Sam. 22.12 no doubt those who did see him were moved at the spectacle fourthly some behold with delight Ra cum beth signifieth to behold with Delight Micha 4.11 let our eye look upon Sion that is with delight to behold that which wee would have seene Psal 22.17 they looke upon mee see Psal 54.9 But the Iewes heere they shall behold the Lord with a pitifull eye as the other was a mercilesse eye Christus patitur jam Iudaeus compatitur They shall behold him whom they have crucified Momus complained of nature that shee made not man with a window in his brest that man might prie into his heart and see what was within the heart but here the Iewes might see when they pierced the Lords side what love was in his heart towards them when hee shed his heart blood for them when they saw Christ weeping for Lazarus Ioh. 11. they said O how he loves him but they had greater reason to say O how hee love vs when they saw him shedding his blood for them They shall behold him whom they have crucified When they consider that it was their sins which crucified him and that they were the proper cause of his death they were not the occasion of his death The sinnes were the proper cause of his death as David was of the death of the priests when they gave him the shew bread to eate although he takes it upon him and sayes that he was the cause of their death so they were not causa per accidens of his death as when Simon of Syrene carried Christs crosse he was but accidentally a cause here they were not causae adiuvantes helping causes neither were they concausae as Pilat was in the death of Christ but the proper cause were their great sinnes when a malefactor is executed wee blame not the executioner wee blame not the Iudge by whose sentence he is executed nor the law nor the Iury but only the miserable malefactor himselfe his destruction is of himselfe Solum pecatum homicida est They will not deny their sinne now as the whore did who wipd her mouth and said she did it not Prov. 30.20
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