Lordship then I have obteined my end Your Lordships in all Duty IOHN WEEMSE An Alphabeticall Table wherein are contained the chiefe matters and principle heads of the whole Treatise together with the Hebrew and Greeke Words A Aaron made the golden calfe 189. he sinned not of ignorance ib. the greatnes of his sin ib. Aarons Idolatry teacheth the infirmity of the Leveticall Priesthood 190. how the Lord spared Aaron though he was an Idolater Abel what it signifieth 203 Abraham an idolater 179 he left his father and Country for Gods cause 181 Abimelech what judgement befell him for robbing of his idoll 228 Achab how wicked a King he was 256 Acharon by the Hebrew is called an Atheist 3 Accursed what it is to bee accursed 322 Achaz playes the Politician 283. A comparison betwixt Achazaz and Amaziah and what proverb the Hebrewes apply to them 284 Adder how the deafe Adder is said to stop her eares 42 Adjectivum perpetuum and adjectivum distinctionis what 176 Adoption a difference betwixt Gods adoption and mans 298 Adorare what 265 Age to dye in a good old age what it signifieth 225 Alexander why he is called hircus caprarum 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 7 Angels never call themselves men in the Scripture 37. the Angels in working of miracles are not coworking causes 96 how good Angels differ from bad angels in hurting 107 how they take up things 117. they have a threefold motion 136. Angels refuse divine worship 168. the difference betwixt angelus mali and angelus malus 107. what Angel buffeted Saint Paul ibid Apollo why he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 Apostles how they are sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ 97 Apparitions how true apparitions are distinguished from false 39 Aramite why he is put for an idolater by the Syriacke 177 Archimedes his quickenesse of wit 106 Arke how long it was in Gilgal Shilo Nob and Gibeon 249. Arke called ariel lyon of God 257 Articles some articles of faith proved and beleeved some beleeved onely 10 Asa a comparison betwixt David Iosias and Asa 277. betwixt Amazziah Vzziah and Asa 278 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 7 Astrologie of judiciall astrologie and the divers names of it 43. Astrologie proceeded first from idolatry 54. it takes away Gods providence 55. it takes away liberty of will in civill things from man and that which he hath by grace 58. it is subordinate to no other science 61 how judiciall astrologie borroweth from other sciences and hath nothing of its owne 61. whether it be a science or not 62 Asuphim or collecti who 298 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 59 Atheisme the causes which leade men to Atheisme 3. Atheisme the â—enter of all sinne 16 Atheist the word Atheist diversly taken 5. how many sorts of Atheists there are ibid. they deny in their jollity that there is a God 8. when we dispute against Atheists although we use naturall middles yet we conclude not as Physitians but as Divines 10. a comparison betwixt a Christian a Devill and an Atheist 14. So betwixt Baalam and the Atheist ibid. So betwixt the Atheist and the Saduce 15. So betwixt the Epicure and the Atheist ibid. So betwixt the Devill and the Atheist ibid. The Atheist should be put to death 16. B. Baal whether he was a Prophet or not 128. why his house was turned to a Privie 195 the Lord would not be called Baal 215 three sorts of people diversely affected towards Baal 220 Baalberith what 227 Baalim a common name to all idols 214 what it signifieth ibid. Baragar what 133 Barbarisme whence it is derived Before to be before the Lord what it signifieth in the scripture 114 Beresheth what the Hebrewes call opus beresheth 92 Beth signifieth sometimes contra and not in ib. Borne what were the priviledges of the first borne 295 Bowing Cajetan makes two sorts of bowing 270 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 7 Bukera sacla what it signifieth 297 Buriall Moses buriall most honourable 209 C 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is 59 Caph giminatum quid valet apud Hebraeos 279 caph by the Hebrewes is taken three wayes 279 Captivitie the difference betwixt the Iewes former captivity and the captivity now 332 Cemarim what they were 289 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 79 Chiun what it signifieth 200 Christ as hee was man wrought no miracles 97. the difference betwixt Christ and his Apostles in working of miracles ibid. how often the Devill tempted Christ 150. a threefold errour concerning Christ 304. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us reasons proving that Christ is come 306 Church was first in a family then in a nation then scattered abroad 178. three sorts of gifts bestowed upon the Church 156. two sorts of effects in a Church 180. how the Iewish Church was divided 190 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133 Circumcision a defence against witchcraft 153 circumcision a seale of the covenant of the Iewes 302 Cohen and Cumar how they differ 235 Conscience what it is called in the Syriack 9. how an erronious conscience bindeth 229. foure priviledges of a good conscience when it stipulates with God 227. foure sorts of consciences 272 Consecrate who did consecrate when the Priesthood was in the wrong line 234. Idolatrous Priests could not consecrate ibid. Contingency three sorts of contingencie 119 Covenant we must not covenant with hell the devill the world and death 26. the indirect covenant with the devill 42. what they doe who enter into the direct covenant with him 30 Conception twofold in the scripture 106 Corpus purum impurum and non purum how they differ 73 Craft of the Devill 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 88 Cruelty Of the cruelty of the Devill 141 D Dan committed idolatry 243. how long idolatry continued in the Tribe of Dan ibid Darts why they are called firy darts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 3 Devill a great sinne to lye with the Devill 32. how many wayes he appeares to men 34. why the Devils are called hoary ones 34. the word devil taken three wayes in the scripture 88 of the power of the devill 90. of the knowledge of the devills 111 foure things makes him to have great knowledge 112. whence the devils had knowledge to foretell things to come 122. there are not devils more milder than others 146 diverse names given to the devill 151. the devils when they assume bodies they are not affected as our bodies are 154. he tempted the woman first in her irascible faculty 20. in her intelligible concupiscible faculty 21. how he corrupts our understanding 22. how he worketh in and upon a body 101. how he assumes bodies 102. The Divell cannot beget a child and why 106 hee can transport bodies and how 104. what knowledge the devill hath of the Scripture 123. hee flatters when he foretels things to come 124. his responses were doubtfull 125. how
warmed himselfe and of another peece of the tree hee made a God and worshipped and so the heathen mocked these worshippers of Idols Seneca Quid inquit brutalius est quam statuis sacrifices statuarium vero mensa tua excludas apud statuam genua tua flectis pictorem aperto capite coram te stantem despicis negligis what is more senslesse and brutish saith Seneca then for thee to sacrifice to an Idoll and yet thou will not suffer him who made the Image to come to thy table thou bowest thy knee before the Image and yet thou suffers him who made the Image to stand baâ—â—â—ded before thee and him thou despisest and â—â—gâ—â—cts So Diagoras jested at the Idolls of old and when he saw the Image of Hercules he pulled it downe and threw it into the fire and said this shall be the thirteenth labour of Hercules Thus we see every man a beast in his owne knowledge No sinne hath so many shifts for it as Idolatry hath Ier. 10.14 There is no sinne that hath so many shiftes for it selfe as this sinne hath as the whore wiped her mouth and said she did it not Prov. 30.20 So they denie extenuate and cover this sinne therefore it is that the Lord when he describes this spirituall whoredome Why the Lord describes Idolatry in such plaine tearmes hee describes it in more plaine and open termes then he doth bodily whoredome Ezech. 16.15 Thou powrest out thy fornications upon every one that passeth by his it was and verse 25. Thou hast opened thy feete to every one that passeth by and verse 26. Thou hast committed fornications with thy neighbour great of flesh and Chap. 23.30 Shee doted upon their paramoures whose flesh is as the flesh of asses and whose Issue is as the issue of horses but when the Lord speakes of bodily adultery he speakes in more covered termes as Prov. 9.17 Stolen waters are sweet So hee describeth by eating She eateth and wipeth her mouth Prov. 30.20 and the reason is because men are more sensselesse in taking up this spirituall adultery and they use moe shifts to hide it and therefore the Lord sets it downe in such plaine termes The Lord saith What signifies to set up an image before God Yee shall not make to thy selfe any graven image gnal pani before me gnal panai signifieth either continuance of time or noteth a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First continuance of time that so long as I am So long as the Lord lives no image must set up before him ye shall not choose another god Num. 3.4 And Eleazar and Ithamar ministered in the Priests office in the sight of Aaron their father gnal peni Aharon vivente adhuc Aarone So 1 Sam. 31 1. and the child Samuel ministred unto the Lord before Eli lipne gneli ante Eli that is while Eli was alive Deut. 21.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee may not make the sonne of the beloved first borne before the sonne of the hated gnal peni ben juxta faciem filij exosae that is so long as the sonne of the hated liveth So Exod. 20. Ye shall have no other Gods before me gnal panai ante seu coram me that is so long as I live So it is taken for a place In no place an image must be set up before him ye shall neither set up an Idoll before me either privately or publickely for Gods face is every where privately the Lord forbiddeth them Deut. 27.15 Neither privately Cursed be he that maketh any graven or molten image an abhomination of the Lord the worke of the hand of the craftsman and putteth it in a secret place So the Lord abhored the chamber of their imagerie Ezek. 8.12 Neither publickely and he forbids them publickely to commit that Idolatry in the visible Church Cain fled from the face of the Lord Genes 4.16 That is from the visible Church So the propitiatorie in the Church of Ierusalem was called the face of God Exod. 25. they were called panes facierum because they stood before the propitiatory the face of the Lord therefore the Lord forbids to set up an Idol before him It was a great malapertnesse in the Iewes to set up their Idoles in mount Olivet just under the Lords nose therefore it was called 2 Kings 23.23 not mens Oliverum hamishka unctionis but chamishceth perditionis Elegans paranomafia God never looked out of the holiest of all but he saw this vile Idolatry to set up this image of jealousie in the sight of the Lord was a vile abhomination Ezek. 18. Before my face the lawes of men at the first commanded if the husband should apprehend the adulterer with his wife then he should kill them both as Solon and Draco his Lawes ordained Plutarch in the life of Solon Codice titulo l. Gracchus Covaruvius de matrimonio 2. p. c. 7 7. but the Law of the twelve tables mitigates this afterward Maechum in adulterio deprehensum necato si vilis est the husband might kill the adulterer with the adulteresse if he was a base person So when the Lord apprehends his Church committing abhomination with these Idols and apprehends her in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may he not justly kill the adultresse Before my face the Schoolemen have a good axiome Bonum nisi ex causa integra maluÌ„ vero ex quocunque defectu pessimum vero ex defectu maximo Circumstances doe much exaggerat a sin for as in man it is not enough that the body have all the compleate parts to make up the perfection of it but there is requisite likewise proportion colour situation of partes and if any of these be wanting then a man is thought an uncomely man Bonum hic ex integra causa nascitur but if any thing bee wanting then that breedes defect but the greatest defect ariseth of the greatest want and which is farthest from the good It was a great sinne in Absalon to lye with his fathers concubines in any place but to lye with them in the sight of the sunne before all the people this was a double sinne and a deformitie 2 Sam. 16.23 So for Cozbi and Zimri to commit their wickednesse in any place was a great sinne but to commit this sinne in the sight of Moses and of all the congregation when all the people were weeping before the Tabernacle of the Congregation Num. 25.6 this was a fearefull sinne So to commit this Idolatry in a private place was a great sinne but for the Israelites to have committed this sinne before the Lord in the sight of the whole Congregation this was a sinne committed with a high hand against the Lord. SECT 3. Of the division of Idolaters AN Idolater is either a formall Idolater A formall Idolater and a materiall Idolater or a materiall Idolater the formall Idolater is he who hath a false conception of God and worshippes him falsely The conception of God
reckons up twentie heresies which were before Christs comming in the flesh Lib. 1. panariae Epiphanius reduces the periods of Idolatry into foure which hee reduceth unto foure heads Barbarisme Schythisme Hellenisme and Samaritanisme First Barbarisme which comes from Bar and in the Syriack signifieth extra but being doubled makes barbar as if yee would say those who are altogether without the Church and at this period of tyme there were but few gathered into the Church How long Barbarisme indured Hee makes Barbarisme to have lasted from the creation of the world to the dayes of Noah for ten generations This first period of Idolatrie was before the flood then they beganne to prophane the name of the Lord Gen. 6.5 but seeing this time is tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Barbarisme and Schythisme See Col. 3.2 and 2.11 and few things are set downe by Moses of the progresse of the Church at this time and the heathen historie beginnes long after this time therefore we will rest here and enquire no further of it How long Scythisme indured Secondly he makes Schythisme to have indured from Noah to the building of the tower of Babell Thirdly How long Hellenisme indured Why the Syriackes put alwaies an Aramite for an Idolater he makes Hellenisme to have indured from Abraham to the carring away of the ten tribes This Grecian by the Syriack is called an Aramite Col. 3.11 and so elsewhere an Aramite is put for a gentile or an Idolater still in the Syriack and the reason why they were so called is this because the first Idolaters who are named in the scripture were Syrians or Aramites as Terah the father of Abraham was a Syrian and Baalam was a Syrian Deut. 25.5 and Naaman was a Syrian all these were Idolaters How long Samaritanisme indured Fourthly hee makes Samaritanisme to have indured from the captivity of the ten Tribes unto the dayes of Christ The pure worship of God so long as this Grecisme or Aramites Idolatrous worshippe lasted was in the family of Abraham Melchisedecke and a few others The Church was first in a familie The Church hath beene divided first as shee lived in a familie and then shee is called an oeconomicall Church Secondly dispersed through a nation Secondly when she was dispersed through a nation and then shee was called a nationall Church And thirdly when shee was scattered through the world Thirdly scattered through the world and then shee was called the Catholike Church When the Church was in a family First the Church was in a familie as in Abrahams family Isaackes familie secondly in a nation as when the Church was spread through Iudea The Church when shee was in Egypt she was not a nationall Church because the Church lived then but in a part of Egypt So when she was in the wildernesse she was not a nationall Church but when the Church came to Canaan and expelled the Cananites then she was a nationall Church The people of God were ruled three waies The people of God were ruled three wayes by Patriarches by Iudges and by Kings first wee will consider how Idolatrie increased or decreased under the Patriarkes Secondly under the Iudges and Thirdly under the Kings When Idolatrie spreads it selfe over the face of the earth then it pleased the Lord to have pittie upon Abraham and Sara who lived in Chaldea and worshipped the Moone the Sunne and the starres to call them out of Caldea to Charran and there hee taught them the true worship of God They were first Idolaters as well as Terah was Nahor Therfore Iosua saith Iosua 24.2 Your father 's dwelt beyond the flood of old time even Terah the father of Abraham and of Nahor and they served other Gods Amos 2.4 Their lies caused them to erre after the which their fathers have walked that is the Idols which their fathers worshipped Abraham was an Idolater as well as Terah was and as Nahor therefore Rom. 4.5 when the Lord justified him he found him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ungodly man and Rembam testifies Lib. 1. Halach 4. cap. 1. that first he was a worshipper of the starres Abraham left not his Idolatrie when he was in Mesopotamia when he dwelt in Vr of the Chaldeans but when he came to Carran therefore the Lord brought him out of Mesopotamia that he might leave that Idoll service but as concerning Terah and Nahor they retained something of their old Idolatrie as Rachel did afterward who although she was taught by her husband to renounce Idolatrie yet she stoll her fathers Idols so there was some of this leaven of Idolatry in Iacobs family which he caused to be purged out Ge. 15.2 Terah and Nahor got some knowledge of the truth and they acknowledged Iehovah to be the true God but they retained with all their Idolls and worshipped him in their Idolls And Abraham when hee was to provide a wife for his sonne of the best that he could finde abhorring the Canaanites altogether hee made choise to send to his kinred of Nahors house who although hee was not free altogether of this Idolatry and superstition yet he reckons him not as an infidell and rather wills his sonne to marrie with him than with the vile Canaanites It is said Gen. 11.31 that Terah the father of Abraham went out of Vr of the Chaldees to goe unto the land of Canaan and they came to Haran and dwelt there and yet it is said Gen. 12.1 Now the Lord said to Abraham Get thee out of thy countrey and from thy kinred into a land that I shall shew thee but God commanded this before Terah went out of Vr to Haran as it is cleare out of Act. 7.4 The rule of the Hebrewes holds here Non esse prius posterius in Scriptura So Gen. 1.27 Male and female created he them and Gen. 2.22 The rib which the Lord had taken from man made he a woman He called Abraham and Sarai out of Chaldea that Idolatrous countrie and commanded his people to flee out of Babylon lest they should have beene partakers of her punishments Ier. 51.6 Rev. 18.4 Quest For what sinnes should we leave a Church Two sorts of defects in a Church defects in manners and defects in doctrine We are not to leave a Church for corruption of manners Answ There are two sorts of defects in a Church The first is defects in manners The second in doctrine for corruption of manners a man should not separate himselfe from a Church for then they might have left the Church of Ephesus the Church of Pergamus the Church of Thyatira the Church of Laodicea for the Lord laid something to the charge of all these Churches But in this case men should separate themselves from their corruptions and not defile their garments but walke in white Rev. 3.4 As for errors in doctrine they are three-fold Errors of doctrine are 1 Praeter fundamentum first
those which are praeter fundamentum and a man ought not to leave a Church for these Secondly there are errours in doctrine 2 Circa fundamentum circa fundamentum which weakens the foundation although they overthrow it not and for these men should not leave a Church 3 Contra fundamentum Thirdly there are errors contra fundamentum and raseth the foundation for these a man shold not leave a Church if the Church be not wholly infected with them totally There were amongst the Galathians some who maintained the doctrin of Iustification by works but because all maintained it not therefore they were not to leave the Church for that error So in the Church of Corinth there were who maintained that there was no resurrection from the dead but because this was not holden by all therefore the Church was not to be left for this So there were in the Church of Pergamus who held the doctrine of Balaam yet all held it not therefore the Church was not to be left for that The whole head may be sicke and the whole heart faint Esay 1.5 and yet may recover againe as the Church of Thyatira was ready to die yet the Lord exhorts her to repent and to watch Rev. 3.3 and to strengthen the things which remaine that are ready to die but when once shee is dead and no life to be found in her then men are to separate themselves from her Hence it was that the Priests and Levites in this case left Israel and came to Iudah 2 Cor. 11.13 because shee was a dead Church and not a decaying Therefore the Lords soule hath no delight in those who separate themselves from the Church and make a rent finding but small blemish in her Quest But was not this against nature for Abraham to leave his countrey and old parents Answ This is onely against corrupt nature Abraham left his father and countrey for Gods cause Primum vinculum est fortius secundo which preferreth it selfe to God but hee that loves father or mother better than God is not worthy of him The nearest conjunction of all is betwixt God and man and therefore he should leave all for God It is said of Levi Deut. 33.9 That he said unto his father and to his mother I have not seene him neither did hee acknowledge his brethren nor knew his owne children for they have observed thy word and kept thy covenant So the disciples Matth. 4.23 When Christ called them left their fathers and the ship and followed Christ When Hanna wept because shee had no children her husband comforted her saying Am I not better to thee than ten sonnes 1 Sam. 1.8 A man should love his wife better nor his father or his mother yea than tenne sonnes what love then should we carrie to God who should be deater to us than tenne fathers tenne wives twentie sonnes and all the world God can chuse out of any societie some to himselfe except out of hell He called him from the Idolaters there is no societie so bad but the Lord can choose out some from amongst them except onely out of hell As in Nero's court hee had some Phil. 4.22 Salute them of Cesars house And in Creete although they were slow bellies and wilde beasts there yet the Lord planted a Church there and in Ahabs house he had Obadiah who feared the Lord greatly 1 King 18.3 And amongst the Pharisees the Lord had Nicodemus and in superstitious Athens he had Dionisius Areopagita and Damaris Act. 17.34 By this we may see that the Lord reignes even amongst the midst of his enemies Psal 110.2 He called Abraham and Sarai out of Chaldea when they were Idolaters When God would teach his people thankfulnesse he wills them to looke backe first to their naturall estate Iosh 24.2 The Lord when hee would teach his people thankefulnesse bids them looke backe to their former estate first how hee multiplied them out of a drie stocke Esa 51.2 Looke unto Abraham your father and to Sarai who bare you and hee called him alone and blessed him and encreased him Looke to the rocke whence ye are hewen and to the hole of the pit whence yee are digged Secondly to their poore estate So he willeth them to looke backe to their poore estate that they may be thankefull to pay their first fruites Deut. 26.4 And the Priest shall take the basket out of thine hand and set it downe before the altar of the Lord thy God and thou shalt speake and say before the Lorh thy God Iacob was called a Syrian not that he was borne there but because he dwelt there with Laban So Christ is called a Nazaret because he dwelt there I professe this day unto the Lord a Syrian ready to perish was my father Syrus perditionis non Syrus perdens meaning Iacob that served in Syria under Laban and then he brought him downe to Egypt and sojourned there with a few and became there a mighty and a great people for this the Lord would have him to be thankefull And thirdly to remember their Idolatry And lastly hee calls them backe to remember their Idolatrie how their fathers were Idolaters and served Idols beyond the flood Ios 24.2 So the Apostle wills the Corinthians to looke backe to their former estate how they were Idolaters 1 Cor. 12.2 Ye know that ye were Gentiles carried away unto dumbe Idols even as ye were led SECT 6. Of the increase and decrease of Idolatrie in the family of Jacob. THis Idolatry tooke increase in the family of Iacob The increase when Rachel stole her fathers Idolls Gen. 31.19 and in his retinue was polluted with these strange gods the Idolls that shee brought from her father Labans house shee was not free of Idolatry yet neither was her sister Leah and her handmaid Zilpah free of that Idolatrie Gen. 30.11 Bagad is read two wayes first bagad venit turma vel exercitus Secondly it is reade conjunctim bagad i.e. fortuna vel fortunate and Rabbi Salomon reades it Venit sidus bonum seu planeta bonus and she acknowledged this her child fortunae influentis donum a good gift from fortune Esa â—5 11 gad they interpret fortunam and the Arabians as Abenezra witnesseth cald God Gad or Mars hence come this word God and Leah called this her sonne Gad or good fortune because in Labans family they worshipped Gad or Fortune as a God Rachel brought these Idols from her father Labans house Idols are a dangerous treasure to carrie about which was a dangerous treasure for her to carrie about with her Saint Iohn saith in his first Epistle Chap. 5. vers 21. Little children keepe your selves from Idolls they are soone insnared with them and as children delights much to play with puppets so Idolaters are much delighted with their Idols Q. But did she not wel in taking away her fathers Idols Answ She was but a private woman and had no
Egypt ye shall not doe The next increase of Idolatry in the Wildernesse The next increase of Idolatry in the wildernesse was when they set up a golden calf to worship there because they saw the oxe worshipped in Egypt Ezec. 23.19 Yet she multiplyed her whoredomes in calling to remembrance the dayes of her youth wherein she played the harlot in the Land of Egypt The Idolatry of Egypt was a baser sort of Idolatry then the Idolatry of the Assirians Many were the plagues which they got out of Egypt first they brought out of Egypt the filthy leprosie or scab which lasted so long amongst them in the land of Canaan Secondly they forgat their circumcision for fourty yeares in the wildernesse and this they learned from the Egyptians who circumcised not Therefore when they came to Gilgall and were circumcised the Lord said Ios 3.9 this day have Irolled away the reproach of the Egyptians from you Thirdly the blasphemer who cursed the Lord Levit. 24. his mother was an Egyptian Fourthly the greatest part of that Miscellanea turba of whom they learned to speake with open mouth against the Lord came out of Egypt Exod 12.38 Fiftly they gate the patterne of this golden calfe out of Egypt and the second time Ieroboam brought the patterne of the golden calfes which he fet up out of Egypt and Sheshak King of Egypt was the first who robbed the temple of God 1 King 14.26 The Lord objects to his people Ier. 2.18 what hast thou to doe in the way of Egypt to drinke the waters of Sihor Sihor was a river in Egypt and to drinke the water of Sihor was to commit whoredome and spirituall Adulterie So Salomon calles bodily Adultery water stolen waters are sweete Prov. 9.7 and they say Abstine ab aqua aliena This water was called Sihor which signifieth blackenesse when they dranke this water they committed a baser sort of Idolatrie The Idolatrie of Egypt was a baser sort of Idolatry then the Idolatry of the Assirians then when they dranke the water of the river Euphrates for when they followed the Idolatrie of the Egyptians they worshipped oxen but when they dranke of the river Euphrates and followed their Idolatrie they worshiped the Sunne the Moone and the starres The Egyptians were the basest Idolaters and Sihor was the blackest water Therefore the Lord abhors Egypt and calles it the land of Cham Psal 105. C ham was accursed so was the land of Egypt Now let us consider who made this Idoll secondly whereof they made it And thirdly how great a sinne this was in setting up this Idoll to worship it First it was Aaron who made the calfe Aaron made the golden calfe It was neither ignorance nor complsiō that moved him to make this calfe but feare onely Metus gravis say they potest cadere in virum constantem a great feare may overtake a couragious man But Aaron heere was overtaken with a small feare Aaron saw not the people stonning him therefore his feare arose onely upon his owne apprehension Aaron was the man who committed this sinne Aaron sinned not of ignorance the high Priests lippes should preserve knowledge Mal. 2.7 he had knowledge enough to resist the sinne the servant that knowes his masters will and doth it not is worthie of many stripes Mat. 12. When a Prince doth against Iustice who should maintaine Iustice there is a speciall repugnancie betwixt his act and his calling So when Aaron to whom was concredit the puritie of Gods worship committed Idolatrie then there was a speciall repugnancie betwixt him and his profession how scandalous then was Aarons fall to the whole people In exemplum culpa vehementer extenditur quando pro reverentia peccator honoratur The fault is much agravated by the example when the sinner is much respected and honored The greatnesse of Aarons sinne may be taken up by the greatnesse of the sacrifice of the high Priest which was to expiate the sin Againe consider the greatnesse of Aarons sinne by the greatnesse of the sacrifice of the High Priest Moses Lev. 4. distinguishes sinnes according to the difference of persons if a common man sinned hee was to bring for one oblation a Kid of the goates a female without blemish ver 28. but if a Prince of the people sinned he shall bring a Kid of the goates a male without blemish ver 23. and if the whole congregation sinned then they shall bring a young bullocke for their sinne ver 14. and if the Priest who was annoynted sinne that is the high Priest for none was annoynted after the first institution as the high Priest was but he alone hee was to bring a young bullocke here the sacrifice of the Priest was as great as the sacrifice of the whole people If the eye be evill the whole body is full of darkenesse Matth. 6.23 and such Priests such people By Aarons committing this sinne wee are taught the infirmities of the Leviticall Priesthood Aaron made the calfe hence wee may learne what infirmitie was in the legall ceremonies that they could bring nothing to perfection Heb. 9.9 And this we may see in the ingresse progresse and ending of the Priesthood Aaron when the Priesthood was first instituted hee committed Idolatrie and Vrias in the progresse of the Priesthood hee committs Idolatrie And Cajaphas about the ending of the priesthood hee condemnes the Lord Iesus therefore Iesus Christ is our onely High Priest that must expiate our sinnes Secondly consider whereof this Idoll was made the people brought their Iewells and earings to Aaron Exod. 32.3 and of these the Idoll was made Idolaters are very profuse in the bestowing upon their Idoles all sort of cost Idolaters are very prodigall in bestowing things of great cost upon the Idoles Ier. 10.9 they brought the most pretious gold from Vphaz or Ophir to make their images of so from Tarshis they brought their most excellent silver they spared noe cost Nabuchadnezzer set up an Imag of gold Da. 3.1 whose hight was threescore cubits and the breadth therof sixe cubits And that is it which the Lord layes to the charge of the whorish Church Israel Ezech. 16.34 other whoores take gifts but thou givest gifts The three ages of the Church of the Iewes the golden are the silver age and the yron age In the Church of Israel there were three ages the golden age the silver age and the iron age The golden age they make to be that time when David gathered all materialles for the building of the temple and when Salomon built it The silver age they hold begunne in Iohash his tyme 2 King 12. when he repaired the temple howbeit there was not made for the house of the Lord boules of silver Snuffers Bassens Trumpets or vesselles of gold or vesselles of silver that was brought into the house of the Lord this was but a silver age in respect of the former golden age and now they had but
they lay upon the skins of the beasts which they had sacrificed and sleeped there Sathan blasted them to belch forth their oracles Therefore Virgil saith Pellibus incubuit stratis somnosque petivit God himself is said to speak by Vrim and Thummim and yet it was the Priests who gave the answers so Gen. 41.16 God shall give Pharoah an answer how gave he him an answer by Ioseph so 1 Tim. 1.17 false doctrine is called the doctrine of devils when as the devil himselfe speake not but onely the false apostles by the devill Thirdly he appeared to his confederates when he spake out of the bellies of the Pithonies and Witches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly he appeares to his confederates per inexistentiam as when hee spake to Eva out of the serpent These in the Scripture are called obhoth Levit. 20. as you would say bottles or bladders because their bellies were extended like bladders and the seventy translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloqui because the devil spak out of their bellies and in the Syriack spiritus tumoris Act. 16.16 because hee gave his answer out of the bellies of those Pythones which were swelled up Here let us marke a difference betwixt these who were blasted by the devill A difference betwixt the Prophets of God when they prophesied and those who were blasted by the devill when they prophesied and the Prophets of God when they prophesied the Prophets of God when they prophesied fuerunt in spiritu Rev. they were altogether taken up by the spirit neither were they any wayes distracted or out of their wits when they prophesied they were sometimes weakened in body at the sight of the vision as Daniel and Ezechiel were but still they were setled in minde and free from these passions which might perturbe the minde at that time but when the devil blasted his prophets as Bar Iesus Syriace Bar Shuma-filius inflamationis they were mad and distracted they foamed at the mouth Hos invasit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their neckes wried about and oftentimes they gave their answers out of those parts of the body which modestie wills us to conceale Therfore the Hebrewes saith that spiritus ascendebat per zacuro per necebhah per zacuro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oraculum delphicum edidit responsa per pudenda puellae They differed from the true Prophets in the manner of their speech by that part which shewes us to be men per nekebhah by that part which shewes a woman to be a woman Secondly they differed from the true Prophets in forma vocis in the forme of their voyce for the unclean spirit when he gave his answers hee peeped out of the earth Esay 8.19 and whispered out of the earth whereas the Prophets of God lifted up their voyce like a trumpet Esay 58.1 and spake distinctly when they prophesied Qu. How are true apparitions distinguished from false Answ Gershon in his booke intituled De probatione spirituum of the triall of the spirits saith How are true apparitions distinguished from false that no transfiguration is to be admitted but where Moses and Elias are present where he alludes to the transfiguration of Christ upon the mount where Moses and Elias were present When the disciples saw Christ walking upon the sea they tooke him to be a spirit Matth. 14.26 but when hee spake to them and said I am he then they were no more afraid It is the word that distinguishes the true apparitions from the false Man is very ready to be deceived by these revelations When the Lord spake to Samuel and called him once twise he tooke it to be the voyce of Eli and not of God 1 Sam. 3.5 So 1 King 13. the young Prophet was deceived by the old Prophet What marvell is it then if these impure spirits deceive When Satan by his suggestions would have perswaded Augustine to seeke some signe from God Aug. lib. 2. confessionum de vera religione because he saw many deluded that way by false apparitions therefore he often warned us that we should not trust such follies or delusions And Gershon in his Booke De probatione spirituum of the triall of spirits tells how Satan upon a time appeared to a holy man in a most glorious manner professing himselfe to be Christ and because the man was a religious man and worthy to be respected above manie others therefore he appeared unto him But what answered the old man unto him I desire not to see my Saviour here in this desert it shall suffice me to see him in the heavens and he said Sit in alio soeculo non in hoc visio tua merces mea O Lord let thy fight be my reward in another life and not in this SECT 5. What is Magicke and who are Magitians A Magitian is he who useth midses which are onely proper to God either in curing of diseases or working other strange effects These are magicians who usurpes any of Gods priviledges in curing or acting of their fates Things appropriate to God are first to worke by his word onely Secondly to cure by number Thirdly by order Fourthly he workes sometimes onely by the situation of the body Fiftly he workes sometimes by figure and character Gods sixt priviledge is to use one midse to cure all diseases Gods seventh priviledge is to use naturall meanes which notwithstanding hath no force in working of the miracle Gods eight priviledge is when he useth one midse to produce contrary effects so he useth artificiall midses as the brasen serpent Pauls girdle Gods first priviledge to cure by word First God useth sometimes onely words when hee restoreth the sicke to their health as when he said to the man sicke of the palsie arise and take up thy bed Iohn 5.8 When the Magitian useth words onely to cure the sicke this is Magicke usurping that prerogative which onely belongs to the Lord. Object It may be said that Satan useth the words of the Scripture in curing of diseases as when one is troubled with the tooth-ach they bring these words of Scripture a bone of him shall not be broken Answ It is well said by one in nomine domini fit omne malum that is they abuse the name of God when they are about their Magicke trickes the Scripture useth these words to another sense and therefore it is but a wreasting of the Scripture fraus dicitur fieri contra legem vel ipsi legi Against the Law when they doe a thing which is forbidden in the Law and studies not to hide the fact with any colour but fraus dicitur fieri legi when they doe a thing contrary to the meaning of the Law and yet seemes not directly to doe against the Law when Magitians use words of the Law they use them to another sense than the Spirit of God meanes then faciunt fraudem legi Quest When the devill hath the chiefe hand in working these strange
things what is the Magitians part in working here Answ The Magitian useth these signes which Satan and he had agreed upon and this makes him guilty of that same fact with the devill Two robbers lies in waite by the way for a mans life the one gives the signe and the other kills they are both guiltie of murther here So the Magitian useth the signe appointed by the devill either to kill or to heale and here both are guilty of the fact Quest If there be no force in words what meanes that Psal 58.5 the deafe Adder stoppes her eare and hearkens not to the voyce of the enchanter Here there may seeme to be some force in words to enchant Answ Some saith that these words are spoken onely by way of apologue as Iudg. 9. The trees spake and chose them a King which cannot be understood literally So the serpent is said to stoppe her eare but one thing is said here another meant that the craftie courtiers of Saul would not hearken to Davids good admonitions but stopped their eares But the rule of Quintilian is true All comparisons must be taken from things that are true but not examples that examples may be true or false but all comparisons are taken from things which are true indeede Gen. 49.27 Benjamin is like a Woolfe who kills his prey in the morning and in the evening parts the spoile If the woolfe used not to doe this it were not a fit comparison So if the Adder stopped not her eare it were not a fit comparison Quest How doth the words then enchant the Serpent Answ The Serpent by nature so soone as she heares the enchanter stoppes her eare as the chicken new hatched is afraid of the Kite Satan in the meane time joynes himselfe with the second cause that hee benummes the serpent that she cannot sting And this we may perceive also in the Lunatickes whose braines are swelled up in the full Moone Satan marking the second cause here takes occasion to worke upon the braines of poore Lunatickes and makes them madde so Satan concurres here with the second cause and benummes the serpent so that she cannot sting therefore the Psalmist Psal 58.6 useth the same words which are set downe in the Law Deut. 18.11 chobher chobharim but when the serpent becomes old once fit regulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then he will not be enchanted Gods second priviledge to worke by number The second priviledge properly onely to God is to worke his miracles by observing number 2 King 5.10 Goe and wash thy selfe seven times in Iordan and thy flesh shall be made whole 2 Kin. 18.43 Eliah said to his servant goe againe seven times so Iosh 6.7 but upon the seventh day thou shalt compasse the walls of Iericho seven times This number of seven could doe nothing of it selfe but it was a meanes appointed by God to worke those miracles when witches in their sorceries useth this number of seven they usurpe that which is onely proper to God therefore it is Magicke Some calls this Magicke Magiam geometricam such was the Magicke of Balaam Num 23.5 when he caused seven altars to be built so when the witch bids the sicke partie to dippe his shirt seven times in south running water this is plaine witchcraft using that midse of number which is due onely to God Physitians in curing of diseases which they call chronicke diseases as in curing their tertian agues or quartan agues they observe number as the third day fourth day but here there is a naturall cause but when the Lord commanded Gideon Iudg. 6.25 to take the second yong bullocke of seaven yeares old and offer it there was another reason that moved him here hee respected not the bare number Here he commands him to offer the bullocke of seven yeares old because it was borne that same yeare that the Madianites began to oppresse the people of God The third priviledge of God in working his miracles is by order Gods third priviledge to worke by order Ioh. 5. whosoever went downe first into the poole after that the Angell had troubled the water was whole and none other If he had not gone downe first and kept this order he had not beene healed so witches in hurting or curing they observe order A man is lying sicke in his bed they use usually to take the sicknesse and lay upon him who comes first in at the doore hee dies and the sicke man is cured this is witchcraft observing order which is onely proper to God Gods fourth priviledge to worke by situation of the body The fourth priviledge of God in working his miracles is the situation of the body 2 King 13.17 Elisha commanded Ioaz King of Israel and said unto him open the window Eastward and shoot This situation of the body was a meanes appointed by God in working this miracle Daniel when he was in Babylon he opened his window and looked towards Ierusalem when hee prayed but this was a part of the ceremoniall worship commanded under the Law for the Iewes when they were in a strange countrey were bound alwayes to turne their faces towards the Temple when they prayed 1 King 8. And when they were in the temple they turned their faces alwayes to the West when they prayed because the propitiatory was placed in the West end of the Temple contrary to the worship of the Heathen who turned their faces alwayes to the East when they worshipped Ezech. 8.16 Here they respected not the situation of the body but the manner of the worshipping but God in working of this miracle would have the situation of the body observed as the situation onely Balaam when he would curse the people of God Num. 24.19 turned his face towards the Israelites and his hinder parts to the Moabites and to the Amonites therefore they are called Bene Sheth that is filij natum because they were behind Balaams backe or posteriour parts Gods fift priviledge is to worke by figure or character The fift priviledge of God in working his miracles is by figure or character When the Lord God appointed to destroy Ierusalem these whom he minded to save in this destruction he caused to marke them in their foreheads with this signe Ezech. 9.4 The signe of it selfe had no force yet it pleased the Lord to use this signe for the preservation of his owne The Magitians in their conjurations and exorcismes useth oftentimes characters and figures Therefore the Scripture calls them chartumim a charat insculpere because they engraved their charecters Elimas the sorcerer Act. 16.8 In the Arabicke is called Chartom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he used figures and circles in his conjurations See Dan. 2.2 So the Teraphim were made to the likenesse of a man and engraven with divers characters and figures Therefore Aquila translates them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Magitians useth circles and figures in their conjurations they usurpe one of Gods priviledges and
to save us from the devill then we know the devill hath no power to hurt us we expect no positive effect here from him but only that he hurt us not and the man when he removes the signe he expects nothing by reason of the covenant made betwixt the witch and the devill but by breaking this signe he breaks the covenant betwixt Satan and the witch Therefore when he expects that the devil should hurt no more he doth not as if he should say performe thou that which thou promised seeing I have plaid my part but rather thus I breake off the covenant which thou madest with the witch and hath removed this signe which thou appointedst for hurt therefore thou must hurt no more SECT 6. Of the indirect covenant with the devill What is the indirect covenant with the devill HEe makes the indirect covenant with the devill who useth foolish signes or write or words trusting in them although he hath not made a covenant directly with the devill When the Idolaters offered cakes to the queene of heaven they who offered the cakes made a direct covenant with the Idoll but the little children who gathered the stickes Ier. 7.18 made but an indirect covenant with the Idoll So the witnesses that stoned Stephen Act. 7. directly killed him but Saul who kept the cloathes of those who stoned him was indirectly guilty of his death but as Saul became a most cruell wolfe and persecuted the Church Act. 26.10 So these who enters into the implicit or indirect covenant with the devill may afterward easily enter into the direct covenant with him he who enters into direct covenant with the devil takes his marke in his forehead and hee who enters into the indirect covenant with him takes but his marke in his hand The Casuists of the Romane Church doth not condemne this indirect covenant altogether for if any use these signes which they use of probable ignorance they take this to be but a veniall sinne SECT 7. Of the diverse sorts of divination VVHen God forbiddes his Church to commit any sort of Idolatry or to worship any creature he forbids all creatures to be worshipped either which are in heaven or in earth or under the earth In heaven as the Sunne the Moone and the Starres in earth as men beasts foules neither under the earth in the waters So the Lord forbids all sort of divination in the heaven and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudiciall astrologie is forbidden or Iudiciall Astrologie So in the earth when men observe dreames and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So when they observed the intrales of beasts and this was called extispitium so when they marked the flying of the foules and this was called Augurium So when hee gave his answers by lot and this was called Sortilegium And lastly when hee gave his answers by those who are under the earth by the dead and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes he gave his answers by the skull of a dead man and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scripture gives diverse names to these Astrologers and condemnes them What names are given to these Iudiciall astrologues in the Scripture F rst they are called Meggnonenin Mic. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agnanan which signifieth a cloud because they give their answers under pretext of the clouds Secondly this Iudiciall astrologie is called haiidgnoni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 20.27 and the 70. translate him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he is joyned with obh which signifieth ventriloquious him or her who gave their answer out of the bellie and he is joyned often with the Pithonise and with the Magitian therefore they called this judiciall Astrologie clavim magiae the key that openeth the way to all Magick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly they are called hachozim bakokebhim intuentes stellas beholders of the starres Esay 47.13 chaza signifieth not onely to see but also to foretell things contingent and therefore the Prophets were called chozim videntes 1 Sam. 9.9 Fourthly they were called modignim lachodashim monethly prognosticators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 47.13 they made their predictions by the moneths They reduced all things which they had to doe to severall monethes observing their Epimerides and so Haman cast his lot to fall in the twelfe moneth in the thirteenth day of the moneth for the destruction of the Iewes Esth 9.1 And they tooke nothing in hand before they observed those monethly prognostications These the Chaldees called Astagnine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these were they who said this day is an unluckie day to undergoe any businesse and this day is a good day so they said we will not take a businesse in hand but in the first day of the moneth or the Kalends Fiftly they are called Asaphim Dan. 2.2 and they were so called because in the twilight they marked the heavens most Nasaph signifies the twilight Iudiciall astrologie came first from Idolatrie This Iudiciall Astrologie came first from Idolatrie for Idolaters worshiping the Sun the Moone and the Starres as gods they ascribed more to them then naturall influx that by them things contingent might be foretold The religion of the Babylonians was no other thing then the science of the Chaldeans and they gave the selfesame names to the starres which they gave to their gods The Babylonian priests in their sacrifices Vide valesium pag. 211 said these same things of their Gods which the astrologer said of the stars When the Priests were asked who had stolen the oxe they said it was Mercurie that had stolen him and the Astrologue said that he was born under Mercurie who had stolne the oxe Therefore Ier. 10.2 the Idolater and the Astrologue are joyned together Learne not the way of the heathen and be not afraid of the signes of heaven here he puts the way of the heathen their Idolatry with the feare of the starres As this Iudiciall astrologie came from Idolatry Who enlarged this Iudiciall astrologie so it was inlarged much afterward by the Chaldeans therefore a Chaldean is put for a Genethliacke Dan. 2.10 He sent for the Chaldeans that is the Genethliackes as an Arabian is put for a theefe Ier. 3.2 Thou lay like a Arabian by the way that is like a theefe as a Cananite is put for a merchant or one that tradeth Hos 12.7 and the Iewes learned much of their Iudiciall Astrologie from the Chaldeans Iudg. 5. the Starres fight against Sisera Vide Michol in radice Maschah They say that these Starres were unluckie Starres to him And that the Astrologues foresaw his ruine in the Starres and forbade him to goe out to battell that day but the Lord they say hardened his heart and drew him to the river Kison where he was killed And lastly the wicked Mahumitans have much more enlarged this Iudiciall astrologie This devilish art is first injurious
to God This Iudiciall astrologie is first iniurious to God for it takes away Gods providence and ties all things to a fatall necessitie Secondly it ascribes to the starres the foretelling of things contingent by them which is onely proper to God Esay 41.23 for when there concurres a number of causes about one effect which are not subordinate to ascribe the effect to any one of these causes more than to any of the other it is to ascribe a contingent effect to a cause which it cannot be ascribed to for when there is no dependance betwixt the effect and the cause then it is meere contingencie God only knows such things which are contingent a child is born at such an houre under such a constelation therfore such such things will befal him to ascribe these effects to his birth because he was borne under such a planet that is follie for there is no dependence here betwixt the effect and the cause And here they had neede to looke to a nearer cause than to his birth as to the constitution of the parents who begat the child and to the nurse who nourished him and to his foode and they had neede more to looke to the time of his conception than to the time of his birth for the starres workes more in the time of the conception of the child and when he is in his mothers bellie than in his birth Obj. But they will say when they find the houre of the birth they can easily know the time of the conception Answ Are all that are conceived at the same moment borne at the same time I hope they will not say so for some are borne in the seventh moneth some in the tenth month therfore this their observation wil not hold And let them looke rather to his education both by nature and by grace than to the starres for these will change him more than Mercurie or Venus They make the starres in their conjunctions to be the causes of mens actions both naturall and morall And they goe further that they are these which produces alterations in religion This Iudiciall astrologie ascribes the alterations and changes of religion to the starres They say when Iupiter is joyned with diverse planets he produces diverse religions when he was joyned with Saturne that conjunction bred the Iewish religion when he was joyned with Mars then he bred the Chaldeans religion when he was joyned with the Sun that bred the Egyptian religion and when he was joyned with Venus that brought on the Mahumets religion and when he was joyned with Mercurie that bred the Christian Religion and when hee was joyned with the Moone that bred the Antichrists religion But it is strange to see how these men ascribes more to the climates in the heavens and to the starres then they doe to the ground wherein they live or to the aire wherein they breath or to the foode whereby they were nourished And if we should demand of these men what is the reason that it hath fallen out that in these countries where Venus Mercurie and Saturne were of old worshipped the signes remaining the same still yet it hath fallen out that their gods hath beene expelled and cast out of these nations againe although the signes remaine So we may demand of them what is the reason although the Iewes be banished wandering through the world and changing so many climates yet never altered their religion and what is the reason that the Mahumets religion is professed now where the Christian was professed of old and wee see sundrie religions professed in one place under the same conjunction therefore this conjunction of Iupiter with the Sunne or any other starre cannot produce this effect of religion Thirdly if religion depend upon the vertue of the starres when the vertue in that conjunction ceaseth whether will the religion cease or not or ceaseth soone after as the light ceaseth when the Sunne is gone from us wâ—â—â—ce commeth it then that the Heathenish religion and the Iewish religion hath endured so long Vide Euseb lib. 6. c. 18. praeparatione evangelica when as none of the astrologues can say that the conjunction of the starres or the vertue of that conjunction hath indured so long and what conjunction can they shew when the Christian Religion arose to produce such an effect or what conjunction made this when the Mahumetan religion arose And we see contrary religions professed where there is but little difference of place This iudiciall astrology is iniurious to man As this Iudiciall astrologie dishonours God so it is injurious to man for it takes away from him liberty of will in civill things which he hath by nature and in religious matters which he hath by grace and brings him within the compasse of such a necessity Quando astra non necessitant sed inclinant They bring no fatall necessity with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but inclines onely a little The starres they have their influxes into the bodies of men therefore they are called Mozalim by the Hebrewes a Nazal influere 2 King 23. And the Rabbines call them Meshartim a Sharat ministrare and therefore they serve somewhat to foretell mans inclination and manners for they commonly follow the temperature of the body But simply to foretell by the starres what manner of men they will be that cannot be foretold by the starres Sapiens dominabitur astris As to say such a woman will be an whoore because she was borne under such a constellation But onely thus much they might say her inclination would have led her to have beene such a woman but good education good company and most of all grace may restraine her from that sinne So this Iudiciall astrologie brings men under a continuall feare As the Lord threatned Isa 66.4 because when the Lord called upon them they would not answer him Therefore hee would choose their delusions and bring their feares upon thâ—â— What use we may make of the starres The Lord when he made the Sunne the Moone and the Starres he made them for signes and for seasons we may observe times by them It is the commendation of Issachar 1 Chro. 12.32 that he could marke the times So we may observe the starres to be signes of spirituall events As sometimes of Gods anger in the comets for although they have a naturall cause in them yet sometimes they signify great changes to happen in the Common-wealth as warre famine and other Iudgements Christ foretold that before his last comming there should be signes in the sunne the moone and the starres which should be most fearefull signes to the wicked as they should be comfortable to the children of God but wee can never tell things contingent by them This Iudiciall astrology is injurious to other sciences This iudicall astrology wrongs other sciences Let us consider what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a
sort of art or science which is foolish and altogether vaine to leane to as physiognomy and palmistry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a liberall science or art which is profitable to man And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which is hurtfull to a man As Iudiciall Astrology and Magicke We are to put a difference betwixt Magiam divinam A difference betwixt divine Magicke the Magicke of the Mathematician the physicall Magicke and the diabolicall Magicke Magiam mathematicam Magiam Physicam Magiam doemoniacam divine Magicke was that which the Magitians of the East learned from the Scriptures As from Balaam his prophesie of the starre Num. 24.17 and was confirmed to them by the Mathematickes observing the course of that starre and here the Lord takes them in their owne trade because they studied the Mathematickes And this starre they called his starre Mat. 2.2 This was Salutare sidus for other comets pretended some unlucky thing but this starre led them to Christ This knowledge of the starres was lawfull the Arabickes call such an astrologue Cachin which comes from Cohen Sacerdos and the Egyptian Priests who might study nâ— other arts yet were permitted to study this sort of Astrology The second sort of Magicke was Magia Mathematica Mathematecal Magick which considers the diverse aspects and properties of the stars and this is a lawfull knowledge Physicall Magicke The third sort is Magia Physica or ars medendi and this is lawfull Diabolicall Magicke The last is Magia doemoniaca sive diabolica to foretell the events of things contingent by the stars and this is altogether unlawfull All profitable sciences furthers a man to the knowledge of God but this drawes a man from God All profitable sciences furthers a man to the knowledge of God but this drawes a man from God The Mathematickes prepares the minde by abstracting of things and makes a way for the minde to consider things more separate from the materiall and grosse bodies And Moses was bred in this sort of science Act. 7. When he was learned in all the sciences of Egypt Secondly Physicke elevates the minde further As when Salomon wrote of trees and plants he was led here to the consideration of Gods power and wisdome by them Thirdly Metaphysica magis clevat Metaphisick lifts the minde higher to God Sed non nectit postremo fini It tyes not the minde to the last end it considers God as Ens and affectiones entis are vnum verum bonum This is all that Metaphysicke considereth but this is nothing untill the soule ascend higher By divinity it is led to the highest degree to know God vnum per vnionem vnum per vnitatem one by unity to know the Father Sonne and Holy Ghost one in essence and one by union to know Christ God and Man to be one person to know him Ithiel and Veall This knowledge of God tyes the soule to the last end to God himselfe for all the knowledge which Agur had before he came to this knowledge he confessed that he was more brutish then any man and had not the understanding of a man he had neither learned wisedome nor had the knowledge of the Holy That is of salvation and life eternall which onely the holy attaines unto This knowledge elevates the minde to the last end then how brutish is that knowledge that drawes away the minde from the last end This science is subordinate to no other science for all subordination is either directa subordinatio or else subordinatio ratione finis Directa subordinatio is this when one borrowes all from the superiour science as the Apothecary doth from the Physitian for hee must know of the Physitian what hot things and what cold what drammes and what scruples he must put in the physicke which he is to give unto the patient The second subordination or indirect subordination is this which is subordinate onely in respect of the end Example a Cooke is not directly subordinate to the doctor of Physicke therefore hee askes not of the doctour what hearbes hee should put into a broath because hee is not directly subordinate to the doctour but aske him the end why hee makes the broath hee will answer for the safety of man here he is subordinate to the doctour in regard of the end for the doctour gives Physicke for the safety of the man and so doth the Cooke who makes the broath This devillish art is not subordinate ratione finis for the supreame and last science Divinity serves for the good of man to lead him to his last end and to save him but this science is not subordinate to this supreame and last end but it leades a man to his destruction and damnation This Astrology borrowes from other sciences and hath nothing of its owne Vt format ostentiones suas that is as he makes his houses in the heavens he is directly subordinate to the Mathematitian here and borrowes his principles from him as he foretels naturall things he is subordinate to physicke But when he foretels contingent things which he ascribes as proper to himselfe then he is subordinate to the devill The Persian Priests were called Chobharim astrologi prognostici from Chabhar Isa 47.5 There is no science into this devillish art for all sciences are resolved into principles knowne by themselves or demonstrate into some other science or knowne by experience or revealed by the first Verity But none of these are found in judiciall astrologie therefore it cannot be a science that these principles are not knowne by themselves or demonstrate in some superior science these two they will grant but some will perhaps say this skill was revealed by an Angel to Adam or to Enoch but who told them this or out of what Scripture have they learned it It rests then that they say they know this onely by experience The Chaldees that they might perswade this their art to the Greekes and to the Romans said that they had experience of these things for so many hundred thousand yeares as Cicero testifies in his booke de divinatione And so they said truely for there is need of many more yeares then these for to observe the figures situations and oppositions of every one of these in particular before the heavens shall be turned about to the same point againe And all the particular events which they would demonstrate by them shal never fall out although the heavens should be in a perpetuall motion for ever Quest How could Daniel be made Master of the Magicians Astrologers Chaldeans and Soothsayers Dan. 5.11 seeing these were damnable arts Answ Daniel was set over these as they were gazâ—rim Astrologers foretelling naturall things and not as they were Soothsayers foretelling things contingent but these curious and damnable arts no doubt he condemned altogether as unlawfull These iudiciall astrologers were excommunicate out of the Church and banished out of the commonwealth For this damnable art Aquila who
translated the Bible was excommunicate and cast out of the Church It hath beene condemned by the decrees of Emperours As Cornelius Tacitus witnesseth lib. 17. they banished them out of Italy SECT 8. Of divination of things on Earth and first of dreames THere are foure sorts of dreames The first is a naturall or a Physicall dreame The second is a morall dreame The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dreame sent from God The fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devillish dreame A naturall dreame is that which ariseth from a naturall cause What is a naturall dreame as these who dreame that they are eating sweete things they may gather by this that they are subject to Pituit or fleame Those againe who dreame of fire chollor abounds most in them And those who dreame of darkenesse melancholy abounds most in them and their dreames are sometimes praesagientia foretelling things to come as Galen in his prognostickes tels that a man dreamed that his thigh was broken and was turned into a stone and shortly afterward he was taken with a dead palsy So he tels of another who dreamed that he was wallowing in a cesterne of blood He gathered that this man abounded in blood But if a Physition leaning to such prognostickes should open a veine and let blood hee should be holden for an rash and unskilfull Physition for hee should use such cures not by dreames but by the symtome of the disease The second sort of dreames are morall dreames which ariseth from the multitude of cares and businesses Eccles 5.3 What is a moral dreame Gregorie Nissen de opificio hominis and Gregorie Nissen hath a fit comparison to expresse the nature of these dreames like as hee that plaieth upon an instrument after that he ceaseth to play yet the strings trembleth for a while So our actions in the day time leaves some motions behind them when we are a sleepe These sort of dreames wee are to make little use of them for in the multitude of dreames are diverse vanities Eccles 5.7 but if wee often dreame of one thing wee may gather by this what is our predominant sinne When we dreame often of one and the selfesame thing wee may know by it what is our predominate sin for that sinne recurres oftenest unto us which wee are most given to and shewes it selfe more in our sleepe than when wee are awake for when we are awake our reason watches more over our corruption and restraineth it that it burst not forth and this Plutarch illustrates by a fit comparison A Schoolemaster as long as he is present with his schollers then they seeme to keepe good order but if he withdraw himselfe a little to trie how they will carrie themselves then they beginne to play the wagges So when reason watches our passions they seeme to be more setled and quiet but if reason withdraw her selfe a little as she doth in our sleepe then our passions beginnes to be more unruly What is a divine dreame The third sort of dreames are divine dreames and these comes onely from the Lord Ioseph by his brethren is called bagnal hachalmoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 37.19 which some interprets Dominus somniorum the Lord of dreames but they interpret not rightly this Hebraisme as though Ioseph were Lord of dreames God is onely Lord of dreames for God himselfe is onely Lord of dreames therefore dominus somniorum here is a man who dreames often or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 70. interprets it A difference of Gods revelation by dreames and by vision There is a difference when God reveales himselfe to men in a dreame when he spake to them in a vision and when he spake to them in prophecie when he revealed himselfe to them in a dreame he revealed himselfe to their phantasie when he revealed himselfe to them in a vision he revealed himselfe to their sight and then prophesie was more intellectuall When he revealed himselfe to their phantasie and not to their understanding Sometimes God revealeth himselfe to the phantasie but not to the understanding to his children he revealeth himselfe in both that was an imperfect sort of revelation so he revealed himselfe to Pharaoh he saw the vision in his dreame but he understood it not but when he revealed himselfe to his children he revealed himselfe both to their phantasie and to their understanding and he makes them to understand their dreame Iob 33.15 In a dreame in a vision in the night when a deepe sleepe falleth upon men in a slumbering upon the bed then he openeth the eares of men and sealeth their instruction So likewise he revealeth himself in vision to their sight but this vision came sometime to the sight onely but not the understanding So Balthasar when he was awake saw a hand writing upon the wall before him but he understood not what it meant but Ieremie when he saw the vision of the seething pot and the mouth of it towards the North Ier. 1.13 he understood the meaning of the vision that the armie of the King of Babel should come against the citie of Ierusalem and burne it So when Peter saw a sheete let downe from heaven with cleane and uncleane beasts in it the Lord revealed the meaning of the dreame to him Thirdly The highest degree of revelation was to their understanding when God revealed himselfe to the understanding of the Prophets it was more intellectuall and the most perfect sort of prophecie and as vision was a more perfect sort of revelation than dreames Ioel 2.28 Your young men shall see visions and your old men shall dreame dreames so this intellectuall prophesie is a higher degree than vision when God speakes to our eare by his Word in this life and by his Sacraments to our senses this is not the perfectest sort of revelation but that is reserved to us in the heavens which shall be more intellectuall and divine As these divine dreames was from the Lord so the interpretation of these dreames was from the Lord Dan. 2.28 and some of them were harder to be interpreted than others and were like aenigmata or ridles which had neede of much unfolding Divine dreames were either allegoricall or theorematicall The divine dreames sometimes they were allegorica and sometimes they were theorematica these were called allegorical dreames which were not to be interpreted literally but had some mysticall signification in them as Pharaoh his dreame and Ioseph his dreame and Philo holds that Abraham was the first who expounded these allegoricall dreames Theorematicall dreames were these when things fall out plainely without any allegorie as they were foretold in the dreame as when Ioseph was bidden in a dreame to flie to Egypt Sometime the dreame was from the Lord but not the exposition of the dreame as when Ioseph dreamed that his brethrens sheaves fell downe and worshipped his so when hee dreamed that the Sunne the Moone and the
Starres bowed downe unto him wee must not think that Ioseph had the interpretation of these dreames as he had of the Butlers and Bakers but when he was exalted in Egypt and saw the event then he remembered the dreame Secondly sometimes the Lord revealed the dreame to one and the exposition of the dreame to another as the dreame was revealed to Pharaoh and the interpretation of it to Ioseph so he revealed the dreame to the Midianite and the interpretation of it to his fellow Iudg. 7.13.14 And this interpretation of the dreame is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 15. fractura somnii the breaking of the dreame a speech borrowed from the breaking of a nut for unlesse the shell be broken we cannot come to the kernell so unlesse the dreame be interpreted Dreames without the interpretation to no use wee cannot understand it But Daniel exceeded all in dreames and in the interpretation of dreames therfore Ezechiel calls him wise Daniel Ezec. 28.3 who told Nebuchadnezar both his dreame when he forgot it and the interpretation of it It was a great skill in Apelles when they were enquiring for a malefactor who was fugitive and could not know him Apelles having seene him once before drew him so vively although he had no examplar before him that so soone as they saw the picture they found out the malefactor but for Daniel to finde out this dreame which he never dreamed of before nor thought of this was the Spirit of the most high God who taught him Quest. It is said 1 King 3.6 How the Lord bade Salomon aske any thing when he was dreaming that the Lord appeared to Salomon in a dreame and said unto him Aske of me and I shall give thee How could Salomon aske any thing of God in his sleepe or pray to him seeing oratio est actus humanus cuius principium est ratio libera prayer is an action of man which hath the beginning from reason and not from phansie for it is the Spirit of God who moves our reasonable facultie to call upon him and not our phansie Answ Some answer that it was before his sleepe when hee was offering sacrifices that then he sought this and that after that hee awoke againe he begged for this wisedome Others answer that he verily prayed in his sleepe because of the earnest desire that hee had for wisedome made him to thinke of it in his sleepe and it was actus rationis ratione causae Tom. 2.2 qu. 95. art 6. Quest What was the reason that the Lord revealed himselfe in dreames to heathen Kings and Princes as to Pharoah and to Nebuchadnezar Answ There may be three reasons given of this first for his owne glory hee did this to shew that his providence did reach as well to the highest as to the lowest not onely in the Church but also without the Church And this was the reason why he sent his Prophets sometimes even to the heathen as Ezechiel to Babylon and Ionah to Nineveh and all to shew them that all their good came from him if they feared him but if they did not then they should feele his punishing hand Secondly the Lord did this both for their temporall and eternall good for the Lord delights in the conversion of sinners wherefore hee doth not onely make his Sunne to shine upon the good and upon the bad and calls them that wayes to repentance but oftentimes by his word and by dreames and his other benefites he invited them to repentance And thirdly he revealed himselfe thus to the heathen for the good of his Church Psal 105.14 He reproved kings for their sake And thus he revealed himselfe in a dreame to Pharaoh and to Nebuchadnezer for the Churches good So Dan. 2.30 But as for me this secret is not revealed to me for any wisedome that I have more than any living but for their sake that shall make the interpretation knowne to the King that is both for the Iewes and the whole Churches cause who by their prayers obtained from the Lord to me the interpretation of this dreame so that the dreame and the interpretation of the dreame were both given for the Churches cause So he revealed himselfe to Pilats wife in a dreame for Christs cause So the Lord sent a Prophet to wicked Ahab promising him victory against the Aramites for the comfort of his Church So Elisha prophecied to Iehoram for Iosaphats sake 2 King 3.14 Whether Pilates Wife her dream was a divine dreame or not Quest. What are we to Iudge of this dreame of Pilates wife Answ This dreame came from the Lord to admonish her and her husband Pilate Some dreames are from the spirit of God but not with the spirit of sanctification as Pharaoh his dreame and the dreame of Pilates Wife Secondly some dreames are both from the spirit and with the spirit as Iosephs dreame Thirdly some dreames are with the spirit but not from the spirit As a common dreame of the child of God comes not from the spirit of God but from the complection of his body or from the multitude of businesses and yet it may be with the spirit of sanctification Fourthly some dreames are neither from the spirit of God nor with the spirit of God as diabolicall dreames How shall we know whether our dreames be of God or not Quest How shall we know whether our dreames be from the Lord or not Answ We must not take them to be from God because we have often dreamed them Secondly we must not try them by the event because they fall out as we have dreamed For God often tryeth us this wayes Deut. 13. Neither must we take them to be from God because the mind is more setled after the dreame then before For Satan can transforme himselfe into an angell of light But the dreames which are from God have some markes to discerne them if so be that they are from him for there is some internall instinct whereby men are stirred up to enquire what these dreames meane as Pharaoh did and it is the part of the children of God to pray earnestly to the Lord to reveale to them those things which hath beene showne to them in a dreame for God openeth the eares of men in a dreame and sealeth their instruction that hee might withdraw man from his purpose and hide pride from man Iob 33.15 God giveth warning to his children somtimes of those things which are to befal them Such was that dreame which Theodosius dreamed that the Bishop set a Crowne upon his head when as he never thought of that businesse before Theodoret. ecclesiastica historia lib. 5. cap. 6. So that dreame of Policarp who dreamed that the pillow under his head was burning which foretold him of his martyrdome Of devillish dreames The fourth sort of dreames are devillish dreames when Satan moves men to superstitious and false things Ier. 23.25 I heare what those prophets sayes who prophesie in
Lot what day of the moneth was fit for this And secondly what moneth of the yeare whether the second third or fourth moneth And the Lot shewed that the twelfth moneth and the thirteenth day of the moneth was the fittest time for this execution Here wee may observe the great providence of God who overruled this Lot and made it serve for the good of his Church that he would have the Lot to fall neither in the ninth tenth or eleventh moneth but in the twelfth moneth that the Iewes might get leasure to gather themselves together to stand for their lives and to send letters through all the provinces for the retreating of those wicked letters which were given out for murthering of all the Iewes And most of all they had this leasure granted to them as Rupertus saith that they might send to a farre countrey to the heavens their legats their prayers their fasting their teares to cry for helpe from heaven in such a distresse Haman did cast purim in the translation of the 70. the supplement is God made two lots one for his owne people and another for the wicked and so the rod of the wicked rested not upon the lot of the righteous Psal 125.3 Such a lot of divination was that which Nebuchadnezar used Ezech. 21.21 when hee stood at the parting of the way at the head of two wayes to use divination he made his arrows bright and he consulted with Images Saint Ierome shewes the way how he divined by his arrowes he wrote upon the arrowes the names of Ierusalem and Rabba and when he pulled forth the arrow on the which the name was written that towne he began first to besiege and because Rabba came forth first therefore he began to besiege Rabba first Cabbhal here signifieth expolire to polish The Hebrewes holds that he made the heads of the arrowes bright and the names Rabba and Ierusalem did appeare in them as in a looking glasse The Prophet Hosea saith consulunt lignum which they applied to this sort of divination this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SECT 9. De augurio or of the divining by soules THis divining by foules the Lord forbids in his Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 24.1 Such as Balaam practised he went not as at other times to seeke for enchantments the 70. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augures in occursum avibus that is to take a divination by the fleeing of the foules by their chirping by their feeding by their number and such like Such was the diviners amongst the Philistimes 2 Sam. 6.2 What things the foules can foretell Although the foules be not domini actionum suarum cannot command their own actions as man doth yet by a secret instinct they can foretell these things which are agreeable most to their nature as sensitive things for their bodies being subject to the influx of the superiour elements and exercised onely about organicke thinges therefore by the influx of the superiour bodies they can foretell raine tempests and such like which man cannot doe by the constitution of his body so well because mans phantasie is carried to more sublime and high things for mans sense is not governed by externall things as the beasts and foules are Hence it is that wee see that these who are fooles and stupid who are not so much ruled by reason as by sense are apter to divine of naturall things than the wise and they who sleepe rather than they who walke because their bodies are not onely more affected with these externall changes but also in these the phantasie is stronger than in wiser men The foules by a naturall instinct and temperature of their bodies foretell stormes to come and Summer and Winter We compare things three manner of wayes first we compare things singular to make up the universall How many wayes we compare things the foules cannot doe this Secondly we compare on thing with another the foules cannot doe this Thirdly wee compare things and time distinctly together in our minde I say distinctly because the foules confusedly can take up the times and seasons of the yeare but they cannot distinctly discerne the time from the thing it selfe as we doe These naturall inclinations we may observe and make use of them God hath appointed the foules to teach us as to learne the time of our visitation Ier. 8.7 What we should learne of the foules The Storke in the heaven knoweth her appointed times and the Turtle and the Crane and the Swallow know the time of their comming but my people know not the judgement of the Lord So the Lord sets downe the example of the Storke which is called Ghasida or pitie Levit. 11.19 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the young ones feedes the old so should children learne from these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feede their old parents and sometimes by their example hee teaches us what we should decline and shunne Ier. 17.11 as the Partrich sitteth on egges and hatcheth them not so he that getteth riches and not by right shall leave them in the midst of his dayes and at his end shall be a foole the Partrich many times sitteth upon the egges which she gathered but never hatcheth them So covetous men enjoyes not the fruit of that which they toyle for Thus farre wee have a warrant to make use of the foules Quest What use are wee to make of these foules which are called inauspicatae aves as the Owle and the Skrich-owle Esay 13.21 An. We may only make this use of them when they dwell in such places which are desolate that thâ—se places carries the marke of Gods wrath upon them when the inhabitants of them are spued out for their sinnes But to take up the contingent event of things by them is altogether devilish as to marke their number We must not take up contingent events by the foules their fleeing eating or chirping to foretell contingent things by these that the Lord forbiddes altogether Deut. 18. and they are joyned with Augures coeli Esay 46. Because of the great affinitie which was betwixt them the one observeth the starrie heaven the other observeth the nether region of the ayre and the foules that flies in it augures the 70. translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heathen called the foules nuncios deorum and first they observed their number as Calcas foretold Agamemnon by the number of the Sparrowes which did flie before him how many yeares the Trojan warre should last So they marked the crying and eating of the foules If they refused to eate they tooke that for an unluckie signe so they marked their terrae pavium or trepudium their tripping upon the ground There are signes given from God to man as the Lord bade Ioash smite the ground so often and he should have victory against the Syrians so from man to man as Ionathan his arrow shot to David and
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
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
of all cookes the most unskilfull Archimedes his skill farre surpasseth Croesus his dulnesse so the wit of the devill farre surpasseth man The Angles knoweth not this by this as wee doe when the doores was sprinkled with the bloud they reason not after this manner as we doe this is the signe therefore such a man dwelleth here but the bloud was sprinkled upon the doores for to assure the Israelites that none of their houses should be killed Object But ye will say How the Angels take up things if the Angels compone not things but apprehend onely simple things they have the basest sort of knowledge for children apprehend first simple things then they compone things and thirdly they reason and thus they proceed from the imperfect to the more perfect posteriora origine sunt dignitate prima and these things which are last taken up are most excellent now the Angels taking up things onely simply they seeme to have the basest sort of knowledge Answ The Angels by their simple essence know things and not by passion as wee apprehend in our minde Secondly the Angels when they apprehend simple things it is without any kinde of imperfection as it is when we apprehend them eminenter includunt perfectionem compositionis discursus Secondly The long life of the devill makes him to have great skill their long life makes them to have great skill Satan is an old Serpent therefore his skill must be very great Let a man live but Nestors days and have good wit together with long experience he cannot choose but to be wise Satan saw from the creation of the world and shall see to the last Iudgement he saw the first world drowned with water and shall see the second destroyed with fire therefore he must understand much It is a long time ere a man come to knowledge and he spends a great time in folly and if he live long he forgets as fast and faster than ever he learned But Satan Nescit quid sit oblivisci and therefore great must be his knowledge Thirdly The great imployment of Satan breeds him kill the great imploiment of Satan hath bred him great knowledge he saw the rising the height and the fall of the foure Monarchies hee had a hand in them all quorum pars magna fuit He was at the consultations of all the tyrants against the Church and no wicked deede was ever atchieved but Satan was at the plotting-of it and therefore great must be his skill Fourthly his great intelligence that he hath abroad makes him to understand much His great imployment abroad makes him to have skill for the evill spirits from all parts give intelligence one to another and as the Cherubims were painted in the temple with their faces one to another signifying that their is a correspondencie amongst the good Angels for the propagating of the Kingdome of God so the devills agree one with another to give mutuall intelligence for the upholding of their kingdome Regnum non est divisum Mat. 12.25 The Lord knowes onely the secrets of the heart God onely knoweth the secrets of the heart as when Sarah laughed within her selfe Gen. 18.12 and the Pharisees reasoned within themselves Luk. 6.8 2. King 8.26 Ioh. 2.25 Heb. 4. all things are naked before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech borrowed from the Priests under the Law who when they killed the beast all things that were within the beast were layed naked before the Priest and he saw what was found and whâ—t was corrupted so all our thoughts are naked before the Lord he knoweth which are good and which are bad and therfore the Arabians say Tu solus domine nosti substantiam pectoris and thus they call upon him O thou who knowest the thoughts of men when they hold their peace that knowledge is the most excellent knowledge which we attaine to by knowing the cause but God knoweth all things as they are in their causes originally but our thoughts are in the heart as causes and therefore it is most fit that God should know them who is rather said to understand intelligible things then visible because they come nearer to his nature magis sunt in actu ille est purus actus This knowledge of the heart Satan hath not but onely by effects Satan knoweth what is in the heart onely by the effects and here he knoweth this of this and this after this because hee hath no knowledge of the cause but by the effect here he conjectures what is in the heart as the Physitians by the pulse can tell the disease Valerius lib. 7. Erasistratus the Physitian was much commended who perceived by the countenance of Antiochus King of Seleucia his sonne that he was taken in love with his mother in law if a Physitian by the beating of the pulse and countenance can take up this much more can the devill doe and if the Fisher by stirring of the corke knoweth that there are fishes in the net much more may the devill know what is in the heart by signes The Lord knoweth the thoughts of our heart a farre off which the devill doth not The Lord knowes the thoughts of our heart a farre off Psal 139.17 and as the Gardiner in the Winter foretels that this roote will bring forth such an hearbe and this tree such a fruite long before the Spring So the Lord seeth the thoughts of the wicked a farre off When the Prophet foretold Hazael that he should be King of Israel and foretold also what cruelty hee should exercise upon their women and children that he should rippe up the bellies of the women with child what man or Angell could have foreseene this When it was told Hazael hee wept and said Am I a dogge 2 King 8.13 that I should prove such a cruell monster but yet he proved such a monster as the Lord foretold because from the wicked comes wickednesse 1 Sam. 24.13 The Lord can foretell contingent things The Lord onely can foretell contingent things There are three sort of contingent things Contingens natum There are three sorts of contingent things as the Schoolemen observes the first is contingens natum the second is contingens rarum the third is contingens indefinitum Contingens natum they make to be that which usually falleth out as a man when hee is old to have white haires Contingens rarum Secondly there is contingens rarum which falleth out very seldome as when a man is digging the ground hee findeth a treasure Satan can hardly foretell this because he knoweth not perhaps where the treasure is hidden no more than he knew where the body of Moses was buried Deut. 34.6 Thirdly there is contingens indefinitum Contingens indefinitum as whether Peter will runne the morrow or not This Satan cannot fortell These contingent things God onely can foretell Tell us what is to come that we may
not recover because Hazael dipped a cloath in water and layed it on his face that he died There is but one sense in the prophets answere to Hazael Answ There is but one meaning of the Prophet here answering to Hazael but the Critickes amongst the Iewes found out another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non reading in the margine Lo ei for Lo non So they would show a diverse reading of the prophets words Ob. Ezekiel 12.14 The Lord threatened Zedekiah with a Iudgment which might seeme to be given out very doubtully I will bring him to Babylon to the land of the Chaldeans and yet he shal never see it although he die there Answ Because this perfidious King Why the Lord gave a doubtfull answer to Zedekias would not beleeve the Prophets of God who told him so plaine that hee should bee carried to Babel therefore the Lord tells him this closelie which soone after he understood when his eyes were pickt out of his head at Riblah and he carried to Babell Quest. What are we to thinke of Balaam Whether Balaam was a Prophet of God or Diviner whether was he a Prophet of God or a Diviner only Answ First he was a Diviner onely but afterward the Lord put a parable in his mouth Moses Gerundensis 162.2 Balaam primum divinus postea prophetes deinde rediit ad primum ponere sermonem in illis 2 Cor. 15.19 caryeth a notable Emphasis with it whereby is signified that the Lord ruled their tongues directed them what they should speake and sanctified them So the Lord guided the tongue of Balaam and opened his eyes to Prophesie Thus farre the Lord put this parable in his mouth but he sanctified him not for he following the wages of iniquity returned to bee a diviner againe And the Iewes applyeth this proverb to him Camelus cornua quaerens aures amisit That is Baalam hunting for honour and seeking after riches lost the gift of Prophecie and amongst the rest who were killed in the battell it is said that Baalam the Diviner was killed Ios 13. This gift which Baalam had was onely from the spirit of illumination And there was a great difference betwixt him and the holy Prophets of God A difference betwixt these the Lord appeared to Balaam and the word of the Lord was to Ieremie Luke 1.70 and the Hebrewes observe when it is said the Lord appeared to Laban to Balaam and to Abimelech there is lesse meant here then when it is said the word of the Lord was unto Isay to Ieremie to Ezekiel for that implyed that the oracles of God were concredit to them as to faithfull witnesses but he did not concredit his word this way to Baalam hee was but like a trunke through the which the Lord spake Quest How differ the predictions of the Prophets from the Predictions of Satan and his instruments The differences betweene the predictions of the Prophets and the predictions of Satan and his instruments Answ The predictions of the Prophets were for the most part of spirituall things and they prophesied but of temporarie things in the second place but the predictions of the devils were never of spiritual things Secondly whē the Prophets of God foretold good things they added alwaies conditionem crucis that is some temporarie crosses to be added to them they shall receive a hundred fold but with persecutions Marke 10. 30. but the false Prophets prophesied alwaies placentia pleasant things Thirdly when the Prophets foretold Iudgements to come this condition was alwaies reserved if the people repented not this Iudgement shall come but the false prophets foretold all things to fall out by a fatall necessity Fourthly when the Prophets foretold Iudgements to come although they tooke not effect yet they were not holden for false Prophets such was the Prophesie of Ionah to the Ninevites and of Isaiah to Ezekias for God is mercifull when men repent But the false Prophets when they prophecied good things to come and they came not to passe then they were holden for false prophets So Ieremiah convinced Hananiah that he was a false Prophet Ier. 28. when hee promised to Icconiah his returne out of Babell The Prophets had certaine signes by which they demonstrated to the people what should befall them as when the Prophet Isay went naked and bare-footed This was called Siman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was a note to discerne the Prophets by but it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the false Prophets used also these signes as Zedekiah made him hornes of iron and said thus saith the Lord with these shalt thou push the Aramites 1 King 22.11 The Prophets of God were distinguished from the false Prophets for the false Prophets wrought sometimes marvellous things before the people but they could not work miracles These miracles in show were called ostenta mopheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were miracles in show but they were not true miracles If there arise a Prophet amongst you and give you a signe or a wonder Deut. 13.1 These were but lying wonders but the Prophets of God they gave Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit a true signe 2 King 20.9 this signe shalt thou have of the Lord This Oath comes from atha venit As I am a true Prophet this shall verilie come to passe So Moses confirmed himselfe to be a Prophet by his true miracles which he wrought before Pharaoh And last the true Prophets alwaies prophecied according to the law and never against it Isa 8.20 If they speake not according to this word it is because there is no light in them The knowledg of the devill serves onely to the dishonour of God to hurt poore man The Apostle 1 Cor. 13.1 sheweth if a man could speake with the tongue of men and Angels and have the gift of prophecie and understand all mysteries and had all knowledge faith so that he could remove mountaines and have not charity it profiteth nothing Although Satan speake all languages foretell things to come have the knowledg of all mysteries and could remove mountaines yet this is all nothing because he wants charity All this his skill he imployes onely to the destruction of man Therfore his knowledge serves but as a barrell of pitch to cause him to burne the faster in hell fyre his knowledge wants charity and nothing which hee knowes is profitable to man untill he reveale it unto him he is compared unto Stellio which every yeare casts the skin of it as Aristotle and Plinie testifieth this skin being drunke in a little wine is a soveraigne remedie against the falling sicknes but this envious creature presently eates it up againe least man should reape any benifit by it so the envious devill hides from man all that can profit him Satans knowledge is most hurtfull to us When a
can come neare to the crueltie of the Devill Luk. 22.31 Satanas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deposcere ad supplicium vel questionem that is hee desired that they might bee put upon the racke There is no creâ—ture that the Devill studieth to hurt but man or for mans cause which argues his inveterate hatred against man Man hath a threefold life A man hath a threefold life first his naturall life secondly hee hath a civill life and thirdly a spirituall life Satan hates all these three and studies to bereave us of them First his naturall life He hath a naturall life Mar. 9.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to tare and rent as the dogge doth Mat. 7.6 Marke 9.20 discerpit eum and Luk. 8.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee made him runne violently as the horse when hee is spurred and made him teare and cut his owne flesh with stones Mar. 5.5 The worship which the devills affected The worship which the devills affected to have man sacrificed to them shewes the great hatred which the devill hath against the naturall life of man showes their great hatred against the naturall life of man of all the sacrifices which was offered unto him he delighted in none so much as in the blood of men as when the Iewes offered their children to him Psal 106.37 and in Creete they sacrificed men to him So did the Phoenitianes and the Lacedemonians did offer 300. men to him at one time This kinde of sacrifice was abhorred by the heathen Eusebius de praeparatione evangelica lib. 4. Vide Morne Pless pagina 385. The King of Cyprus changed this sort of sacrifice and in stead of men he would have oxen offered to the gods and Hercules travelling through Italie caused to make so many men of straw to bee cast into Tiber when as before they used to cast men into it and hee is more commended for that then for danting all the monsters which he overcame Satan hateth this our naturall life therefore they are mightily deluded who runne to a witch for their health As Ahaziah sent to Baalzebub the god of Ekren for his health 2 King 1.2 the tender mercie of the wicked are cruell saies Salomon Prov. 12.10 when satan heales the bodie and destroyes the soule that is a cruell mercie wilt thou preferre the vile bodie Phil. 3.21 to the precious soule Pro. 6.26 The soule is called unica mea Psal 22.20 my darling which is farre to be preferred to the body wilt thou lose thy darling for to save thy poore body propter vitam horae wilt thou lose vitam saeculi thy eternall life Therefore those who hold that there is some devills milder which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a milder sort of devills that hurts not but takes away evill are deceived and likewise that there are some witches which the common people calles the Loosing witches who does no hurt at all but removes onely that hurt which the binding witch layes on the sicke person But they are most of all deceived who thinke that they can command this malicious and cruell devill for he will never bee commanded with one of his slaves One blamed Aristippus that he haunted too much the company of the harlot Thais more then became a man of his profession Aristippus answered to him who reproved him This is the difference betwixt me my corrivalls that shee commands all the rest but I command her but what replyed the man to him Thou art saith he so much the more taken in the Net of Thais So these who bragge that they can command the devill are so much the more his slaves and they are twofold more the children of hell The devill is a maliciovs and subtill spirit Therefore if a man be possessed it were not lawfull for us to aske any questions of the devill as Christ posed him Mark 5. what was his name how many was there of them and why he entred into the man Christ having absolute power over the devills might aske him these questions But wee have no such power over them Therefore we may not oppose them this way for by this meanes wee might bee brought in familiarity with the devills 1 Cor. 10 20. I would not that ye should have fellowship with the devills and by these meanes hee more easily insnares us we should not be ignorant of his deceits 2 Cor. 2.11 The Casuist Lessius holds that it is lawfull to aske such questions of him Lessius lib 2. cap. 42. note 70. providing that they be asked Sine ullo signâ— benevolentiae without any signe of good will Naevarrus cap. 11. not 28. And Navarrus the casuist addes further that if of curiosity men demand of the devill such questions it is no mortall sinne So it is not lawfull either to seeke health of him or of his instruments the witches and sorcerers the casuist Lessius holds If a witch by certaine magicall signes given by the devill hath hurt a man Lessius lib. 2. cap. 9. not 48. In this case if there be no other remedy he may compell her by beating scratching of her to remove this hurt or sicknes which she hath layd upon him but withall he addes that she must not remove this evill by another charme which is as evill neither must he expect a positive effect from the devill but onely that he cease from hurting of him any more But we answere that to seeke a cure by scratching of the witch and shedding of her blood is a breach of the sixt commandement and we are onely to seeke of the Lord that he would remove these evills for it is he that woundeth and he that healeth The Lord Commanded when the Israelites were numbred that every one should pay a ransome to the Lord halfe a shekell Exod. 30.12 that there be no plague amongst them by this the Lord taught them that it was he who was Lord of their lives As Satan envies our naturall life so he envies our civill life when he takes away first our goods Satan envies our civill life and then our good name Mans goods are called his life Luke 8.43 consumpsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she spent her whole life that is the goods which maintained her life Vivere est secundis rebus uti Iob 21.7 So Prov. 27.27 Thou shalt have life for thy maydes that is thou shalt have maintenance for thy maydes and because our goods are the meanes to entertaine our life therefore Deut. 20.19 Ye shall not cut downe the tree of the field Quia homo est arbor agri because man is the tree of the field that is the tree entertaines the life of man and therefore it is called a man So Deut. 24.6 the over and the nether milstones are called a mans life because they are the meanes by the which the life of man is entertained The Devill tooke these helpes from Iobs life and the witches commonly kills mens
thing can affect the devill as we are affected with such beauty affects not his sight musicke affects not his hearing nor odours his smell for he being a spirit nothing affects him but similitude of manners Therefore that is fabulous which is set downe in Tobit 6.14 That the devill was in love with Sâ—â—ah for her beauty he loved her not for the gifts of her mind for then he should have loved them best who exceede most in graces but he hated Christ above all others Therefore he doth not love any for the graces of their minde but hates them more when the devill beholds the goodnesse of the creatures as their beauty comelinesse honesty c. although in the generall hee see them to be good yet he is so carried with his habituall malice that he cannot like the good that is in any creature And even as these wretches who make themselves away have a generall liking of their life by the very instinct of nature yet through griefe and despaire they put often hands on themselves so the habituall malice of the devils suffers them not to like any good that is in the creature The counterfeit weapons in the Christian Church So the Christian Church useth false meanes to expell the devils as the Church of Rome useth salt spittle holy water and consecrate oyle the primitive Church first used this oyle in working of miracles then the fathers afterward used it by imitation and last the Papists use it as viaticum to further them to heaven So they use exorcising of devils Christ himselfe cast out devils by the power of the spirit and so he left this power of exorcising for a while in the Church for the establishing of the Gospell when it was new planted he doth otherwayes in constituenda ecclesia than hee doth in constituta ecclesia And even as a Gardiner when he removes a tree out of one ground to another he sets so many stayes to it to hold it up and he powres water against the roote of it daily but when it hath once taken roote hee pulls away the stayes from it and leaves it to the ordinary course of growing as other trees So the Lord bestoweth at the first in the infancie of the Church these miracles as stayes to confirme and uphold lâ—er but now when shee is setled he takes away these helpes and makes her to grow by the ordinary course of grace and if these miracles should have indured still in the Church of extraordinary things they should have become ordinary and nothing regarded In the Primitive Church these gifts lasted for a while but now to use this exorcising in the Church is to use that which is out of date and it is now but a carnall weapon which Satan cares not for Vrim and Thummim were two precious stones set in the breast plate of Aaron by the which hee answered the people when hee asked him of matters doubtfull these two stones were not in the second temple now if the priest should have put in two counterfeit stones in the breast plate and had given his answers to the people By them when as the Lord answered not by Vrim and Thummim would he not have beene holden for a deceiver So he who professes himselfe now to be an exorcist when as the gift ceaseth in the Church now hee is to be accounted an imposter and deceiver There were three sorts of gifts bestowed upon the Church some simply necessary as the Word and Sacraments some were necessary for her in statu legali when she was under the rudiments of the Law which are not necessary now under the Gospell as the ceremonies of the Law Thirdly some gifts were bestowed upon the Church in the infancie of the Gospel such as were the gift of tongues of healing and of exorcising and these now are abolished The matter may be illustrate by this comparison The Prince when hee is a child he hath a tutor to teach him and a regent or administrator to rule and governe him and thirdly hee hath his counsellers but when he comes to majority he hath no master any more he hath not a regent or administrator any more Exoreismus fuit apud â—udae osante Christi ad ventum sed postea una cum religione desiit apud ipsos translata est ad ecclesiam Christi Act. 19. but onely his counsellers who abides with him So the Church in her infancie was under Moses law as under 〈◊〉 pedagogue And when the Gospel was first planted the Church had these extraordinary gifts as a time for a regent or administrator but she hath the Word and Sacraments to remaine with her as her counsellers perpetually The true meanes to resist Satan The true meanes to resist Satan are first the shield of faith Ephes 6.16 Above all taking the shield of faith whereby ye shall be able to quench all the fierie darts of the wicked where the Apostle alludes to the custome of old for when they dipped the heads of their arrowes in poyson and shot them at their enemies they fired their flesh So Satans tentations are fiery darts and the shield of faith is said to quench them The souldiers of old had their shields made of raw neates leather as Polibius testifies and Vigetius writing de re militari and when the fiery darts lighted upon them they were presently quenched so these fierie tentations of the devill when they hit the shield of faith they are presently quenched abiunt in spicas Psa The next true meanes for the casting out of the devill is prayer and fasting Mat. 7.21 This kinde of devill is not cast out but by prayer and fasting Fasting and prayer are two excellent meanes to banish Satan therefore it is that the Lord alloweth the husband and the wife for a time to goe asunder that they may give themselves to fasting and prayer and then come together againe that Satan tempt them not to incontinencie and the Lord Ioel 2.16 wills the bridegroome and the bride to goe forth of their bed-chamber to sanctifie a fast Quest How did Christ Math. Chap. 9. ver 14. take the defence of his disciples when they fasted not as the Pharisees and Iohns disciples did seeing fasting is such an excellent meane for to banish Satan How excuseth hee them for intermitting this dutie Answ Christ takes the defence of his disciples here because it was not time for them to fast so long as the bridegroome was with them but elsewhere he reproves them for not fasting It is a good rule of the Schoolemen that affirmativa ligant semper sed non ad semper that is affirmative precepts bind us but not alwayes and at all times The Lord commands them to fast but not when the bridegroome was with them See Nehe. 8.10 Paul prayed thrice against the temptations of Satan and Christ blamed his disciples because they had not joyned fasting and prayer together to cast out the devill and where it is
said that the Pharisees and Iohns disciples fasted but not Christs disciples the meaning is they fasted not usually as Iohns disciples and the Pharisees did but yet they fasted The third weapon to beate the devill is the sword of the spirit Ephes 6.16 take the sword of the spirit which is the word of God Cant. 2.8 It is called the sword of the spirit because it is directed immediately by the spirit and because this sword pierceth to the heart This sword differeth from the magistrates sword this sword proceedeth out of the mouth of the Lord Rev. 1.10 and it is called the rod of his mouth Esay 11. but the magistrate carries his sword onely in his hand Thirdly this sword is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a two edged sword it can both kill and save The Magistrates sword can onely kill but never quicken to restore a man to life Sauls sword never returned emptie from the bloud of the slaine 2 Sam. 1.20 It alwayes killed but it could never quicken but this sword can doe both therefore it hath not beene unfitly compared to the bitter waters when the woman that was guiltie of adulterie dranke them her thigh rotted and she died but if shee had beene an honest woman then having dranke of these bitter waters she conceived and brought forth a child so this sword both killeth and quickneth This sword divides betwixt the soule and the spirit but the Magistrates sword divides onely the head from the body This sword is of greatest force against the devils tentations It was by this sword that Christ beat Satan and all his tentations Mat. 4. when the disciples returned backe from the preaching of the Gospel then Christ saith Luke 10.18 I saw Satan fall as lightning from heaven the preaching of the Gospel is the speciall meane to make Satan fall when David gat the sword of Goliah in his hand having experience of it before he said there is no sword like that 1 Sam. 21.10 so there is no sword like this sword in the spirituall combate against the devill Quest What if the Lord should suffer Satan to appeare to us in a visible shape whether might wee use the sword of the word against him or not Answ We may not Satan is a very subtill enemie and can easily circumvent us therefore wee should not reason with him did hee not deceive Eva in her best estate when she reasoned with him how shall wee be able then to resist him Our part onely then in such a case is this to turne about our faces to the Lord and weepe upon him and desire the Lord to rebuke him Object If it be said why may wee not use this sword against Satan if he should visilby appeare to us as wel as when wee are commanded to use it against his tentations Answ His tentations are not so subtill when hee tempts us as when hee appeares visibly to us face to face for his tentations are mixed with our corruptions which are not as subtill as Satan himselfe is and therefore it is easier to resist these tentations by the word than to resist Satan himselfe SECT 16. That Sorcerers and Witches should be put to death THere are three sorts of people whom Satan tempts first those whom he tempts contrary to their will as those who were possessed in the primitive Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those should not be put to death those they pittied and placed inter Catechumenos amongst those who were catechized in the Church The second sort are those who enter in an indirect covenant with the devill those were not put to death sed admonebantur tantum they were onely admonished Those who enter in direct covenant with the devill should die the death The third sort were those who entred into the direct covenant with the devill and those were to die the death Deut. 18.11 For all that doe these things are abomination to the Lord. So Lev. 20.27 The Iewes in their thirteene rules of expounding of the Scripture this is the eight rule when a precept is set downe it is not set downe ut doceat de se non exivit sed ut docrat de toto universâ— exivit Their meaning is if a thing be spoken generally elsewhere and then be explained more plainely this clearer explanation is to be referred to the generall Example the Magitians indefinitely are commanded to die the death Exo. 22.18 Thou shalt not suffer a witch to live But Lev. 20.27 A man also or a woman that had a familiar spirit or that is a wizzard shall be surely put to death they shall stone them with stones and their bloud shall be upon them Hence they conclude that all sort of Magitians should die the death The diviners they hold should not die the death first they say that Kesem who is a diviner and who takes upon him onely to foretell things to come hee should not die the death but be admonished onely Secondly they say that Menaches Maimonides hujusmodi artium sectatores vel lapidibus obruendi erunt ut lidgnom Bagnal Oâ—h Mekasheph vel mitiori poena mulctandi ut Cosem Menaches Megnonan who markes the flying of the foules ought not to die the death hee is to be admonished and other wayes censured Thirdly incantator the charmer is not to die the death non facit opus peccatoris as they say in phesikta that is they doe not any thing that deserves death Fourthly Hamegronen qui observat nubes he is not to die the death and they say of him Non moritur est liber etiam a plagis that is hee should not die and he is free from stripes And lastly they say Qui perstringit â—oâ—lâ—s who deceives the sight as Inglers non moritur sed admonetur he is not to die the death but onely to be admonished But these three were alwayes to be put to death first Mekasheph malefitus or pharmacus they are called veneficae Exod. 22.18 Secondly Obh those who had a familiar spirit Thirdly Iidgnoni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui multa novit praedicit Targum translates him Ariolus these were alwayes put to death as in Sauls dayes he cut off the wizzards and those who had familiar spirits 1 Sam. 28.9 and Iosias tooke away the workers with familiar spirits and wizzards 2 King 23.24 Saul who caused before familiar spirits and wizzards to be taken away now because he falls to consult with them againe therefore justly he falls into the hands of the Philistines and is killed When Tiberius was Emperor hee caused to hang up those sorcerers and put them to death ad sacros lucos suspendebantur Magitians should lose their temporary estate As the Magitians should be put to death so should they lose their temporall estate and inheritance the Canaanites for their same was cast out of Canaan Deut. 18.12 Because of these abhominations the Lord thy God did drive out the
shieldes of brasse in the temple whereas in the first age they had shields of gold 1 King 14.27 The third age was the yron age when they stole out of the house of God the sieling sieled their own houses with it Ier. 22.14 so when they dwelt in houses of Cedar but the Lords house lay wast Hagg. 1.4 and when they robbed him of his tithes Mal. 3.8 wee live now under this yron age If any man bestow any cost now for the maintenance of the worship of God misers cry out with Iudas Marke 14.4 what needes this wast and they thinke it like bread cast upon the waters Eccles 11.1 But the Lord meetes with those who robs his Church for when they have sowne much they find but little encrease because they defraud him Rabbi Alsack writing upon Malachi telles us of a certaine man who had a peece of ground which brought forth yearely a thousand measures of graine and when the time of paying his tythe to the Priests came he payed but nintie bushels where he ought to have payed a hundred The next yeare his increase was not so great wherefore hee withdrew so much from the Priests at last his increase came but to an hundreth which was the first tenth that he was bound to pay the Priests an old man by chance meeting with him said unto him that he was glad of the late dignity that was befallen to his house how that God had gotten the increase and he became the Priest of his familie to get the tenths Idolatrie is a great sin because it is committed immediately against God at which words he was ashamed and repented him of his former sacriledge The greatnesse of this sinne of Idolatry which they committed heere may be considered by the worthines of the person against whom it is committed for as in bodily diseases those are most hurtfull that doe annoy the originall of our life most as the heart so in sinnes those are the greatest which are committed against God the fountaine of life There are some carnall sins and some spirituall sinnes Againe we may know the greatnesse of this sinne by the nature of the sinne it selfe There are some sinnes that are carnall sinnes and some spirituall Ephes 6.12 and these are greater then carnall sinnes Idolatrie is a spirituall sinne and adulterie is a carnall sinne The spirit being delighted with Idolatrie is a greater sinne then when the flesh is delighted with Adultery and there is a greater aversion from God in Idolatry Where there is a greater motive to sinne the sinne is the lesse then the conversion and adhaering to sinne in Adulterie Againe where there is a greater motive to sinne the sin is the lesse But these carnall sinnes hath Concupiscence which drawes them away and moves them to sinne but in spirituall wickednesse there is no such concupiscence to draw men to sinne their sinne resembles the sin of the devill more who is not led with lust or concupiscence to sin He that killes a man in passion he sinnes not so fearefull as hee who killes him in cold blood therefore those sinnes must bee the greatest which men are not led to by Concupiscence Notwithstanding Aaron committed Idolatrie in setting up this calfe yet the Lord spared him alwaies shewed great tokens of his mercy to the tribe of Levi as to Aaron Deut. 9.29 to the posterity of Corah Numb 26.11 and to Abiathar 1. King 2.26 and so Iosias when the Priests had committed Idolatrie in sacrificing in the high places hee did not kill them as hee did the Idolatrous Priests who were not called by the Lord 1 King 23.20 but onely commanded that they should eate of the unleavened bread amongst their brethren 2 King 23.9 which was injoyned to those that had any blemish in their bodie and they were forbidden to eate the bread of their God Levit. 21.17 They worshipped the calfe The oxe was a signe of plenty where the oxe is wanting the cribbe is emptie but much increase is by the strength of the oxe Prov. 4.4 Ioseph who provided corne in the time of famine is called Gods oxe Deut. 33.17 Lib. 1. Sacrae scripturae chap. 15. which booke is holden to be Augustines His glorie is like the firstling of a bullocke because he provided for the Egyptians and for his fathers family in the time of famine therefore it is said that the Egyptians placed the similitude of an oxe hard by Iosephes buriall place Whether the Idoll which they worshipped was a calfe or an oxe It may be asked whether this Idol which was set up was made in the forme of a calfe or an oxe And the reason of the doubt is because somtimes this Idol is called an oxe Ps 106.20 And they changed their glorie into the similitude of an oxe that eateth grasse And sometimes it is called a calfe vers 14. they made a calfe in Horeb. Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word gnegel vitulus with the Hebrewes signifies either vitulum subrumum that is a sucking calfe or it signifies vitulam tertiam Ier. 48.34 when it is three yeares old and then it is called indifferently Shor or gnegel bos or vitulus but when it is seven yeare old then it is onely called Shor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not gnegel that is an oxe and not a calfe Iudg. 6.4.6 Againe it may be asked whether it was a cow calfe or an oxe calfe which they worshipped The reason of the doubt is because Hos 10.5 he calls them gnegloth in the feminine gender which they worshipped in Dan and Bethel and they were made after the forme of this calfe which they worshipped in the wildernesse Answ David Esal 106.20 calls this calfe Shor an oxe calfe which they worshipped and the 70. convertes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an oxe calfe and they plowed with oxen and not with kine And whereas Hos 10.5 puts them in the feminine gender calling them gnegloth this was spoken per Ligragnon per contemptum as the Iewes speak that is in contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Tob. 1.5 this calfe is put in the feminine gender sacrificantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificing to the Cow it should not be reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu potestati for what power is in an Idoll In contempt this calfe is called a cow calfe and not an oxe So Rom. 9.5 I have reserved to me 7000. men who have not bowed their knee to Baal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine gender and he understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting the infirmitie of the sexe So Virgil in his 9. booke when hee exprobrates to the Trojans their cowardlinesse he calls them not Phryges but Phrygias So Homer calls them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie how farre degenerate and effeminate they were Whether it was the head of a calfe which they worshipped or not Thirdly it may be asked whether they worshipped the
Amos 5.27 Therefore I will cause you to goe into captivity beyond Damascus and Stephan addes beyond Babylon for here he is speaking of the tenne Tribes which were carried captive by Salmanazar beyond Babylon into Media and the reason which mooved Amos to say beyond Damascus was because Hasael the King of Damascus had plagued Israel or the tenne tribes fearefully many of them hee killed many of them he carried captives away to Syria and yet the stiffe necked people were never a whit the better and therefore he threatens that shortly after they shall be carried a great way beyond Damascus even to Babylon when they were transported to Media and Armenia and so Saint Stephen expressed that clearely which the Prophet aimed at The third increase of Idolatry in the wildernesse was The third increase of Idolatry in the wildernesse when Balaam perswaded Balack to take the daughters of the Madianites and set them before the Israelites first they committed whoredome with them And then they committed a trespasse against the Lord in the matter of Peor Num. 31.16 2 Pet. 5.15 He cast a stumbling blocke before the children of Israel to eate and to sacrifice Rev. 2.14 Psal 106.28 The Israelites beholding the Madianitish women with their adulterous eyes they committed fornication with them The eyes have beene well resembled to the moone and the heart to the sunne and as in an ecclipse when the moone is interposed betwixt our sight and the sunne then there is an ecclipse in the sunne So when the Adulterous eye is interposed betwixt the heart and us that makes the ecclipse of the heart Secondly they stumbled in eating these things which were sacrificed to Baal Peor Heere we may learne how easie a thing it is for men to fall from bodily whoredome to spirituall and what great affinity is betwixt these two It is an easie thing for men to fall from spirituall adultery to corporall contra the breaking of the seventh Commandement by bodily adultery and the second by spirituall adultery When a man commits sin saith Saint Gregory he breakes all the commands Iam. 2.10 But there is some more affinitie betwixt the breach of some commands then of others And he illustrates the matter by this comparison As he who playes upon a Lute when he touches one of the strings all the rest tremble but that string onely which is upon the same note gives the sound with the string which is touched So every sinne touches as it were all the commandements and makes them to tremble but these who stand upon the same concord sinne toucheth them most and men fall easily from Idolatry to whoredome and from whoredome to Idolatry Romans 1.24 because Idolaters changed the glory of God into corruptible things Therefore the Lord gave them up to uncleannesse and to the lusts of their owne heart and to defile their bodies here bodily whoredome is the punishment of Idolatry which is spiritual whoredome Great is the affinity betwixt these two sorts of whoredomes and therefore it is that Antichrists seate Rev. 11.8 is called spirituall Sodome and because of the resemblance betwixt these two sins Ezechiel compared Idolaters of Israel Ezeh 23.2.3.5 to a woman inflamed with love to a godly young man on whom she had cast her eyes and fixed her affections upon and forgetting all modesty sendeth messengers for him ver 16. and bringeth him unto her ver 17. into the bed of Love ver 18. And abstinence from Idolatry is called virginity Rev. 14.4 and not defiling themselves with women The Lord by the Prophet Micah willes the people to remember Mic. 6.5 what Balack the king of Moab consulted against them and what Balaam the sonne of Beor answered him from Shitim to Gilgall that they might know the righteousnes of the Lord The meaning of the place is that Baalam endeavoured by all meanes when the people of God were travelling through the wildernesse to corrupt them therefore he strove first to corrupt them and he prevailed with them at Shittim when they committed whoredome with the daughters of Moab Num. 25.1 and there the Lord plagued them for their offence then they repented wept bitterly for their offence at Abel Shittim Abell is called mourning then they came to Gilgal where the Lord renewed the covenant with them last to Canaan This pilgrimage of theirs through the wildernesse is a lively type of a poore Christians pilgrimage through the world first hee is baptized The Israelites pilgrimage through the wildernesse fitly resembles the estate of a Christian mans life here then hee is at the red sea with the Israelites 1 Cor. 10. They were baptized in the red sea then through the tentations of the devill he falles and is whipt and chastised for his offences then hee is in Shittim with the Israelites Thirdly hee laments and weepes for his offences and then hee is in Abell Shittim a place of mourning with the Israelites Fourthly hee renues the covenant with God and then he is in Gilgall with the Israelites and at the last he is brought to heaven and then hee is in Canaan with the Israelites The decrease When the Lord commanded the Israelites to revenge themselves on the Madianites Num. 30.2.3 and they slew all the males and the Kings of Midian and Baalam also the sonne of Peor slew they with the sword vers 8. and they killed all the males amongst the litle ones and all the women that had knowne a man and thus the Idolatrie of worshiping of Baal Peor decreased amongst the people The fourth increase of Idolatry in the wildernesse The fourth increase of Idolatrie in the wildernesse was when the devill would have set up the bodie of Moses to have beene worshipped Iude 9. Some hold that this strife which was betwixt Michael and the devill about the bodie of Moses was about the ceremoniall law Iunius upon Iude. which they call Moses his bodie But that place Deut. 34.4.6 shewes that the strife was about Moses naturall bodie for Moses the servant of the Lord died in the land of the Moabites according to the appointment of the Lord he buried him in a valley in the land of Moab in a place where no man knowes unto this day After that Moses died before he was buried the devill would have taken his body and made an Idoll of it But Michael resisted him and would not suffer his body to be made an Idoll Doctrine Great hath beene the strife alwaies about religion Great hath beene the strife alwaies about religion the first strife that ever was in the world was about religion as betwixt Cain and Abel Gen. 4. so betwixt Ierubbaal and the men of Sechem for casting downe Baals altar Iud. 6.28 and betwixt Michael and the devill for the worshiping of Moses his body so betwixt Christ and the devill about Gods worship Mat. 4. So betwixt the image of the beast which was wounded by the sword by
revived againe and the saints who would not take the marke of the beast neither in their hand nor in their forehead Rev. 13. This strife about religion will set the fathers against the children and the children against the parents Satan would have set up Moses his body to have made an Idoll of it The bodies of the saints may bee made Idols both living and dead The bodies of the saints may bee made Idoles both when they are dead as heere of the body of Moses when they are alive as when Cornelius fell downe at Peters feete and worshipped him Peter refused that worship Act. 10.26 27. and said stand up for I my selfe am a man Peter refused this worship because it was divine worship or inclining too farre to it So when the Priests would have sacrificed to the Apostles Act. 14. they rent their cloathes and ran in amongst the people crying and saying why doe ye these things we are men of like passions with you preaching to you that yee should turne from these vanities They would have made the Apostles to bee in the number of these Idoll vanities when they would have given him divine worship Satan goes from an exteâ—mitie to another Againe yee may observe heere how Satan goes from one extremitie to another when Moses was alive how often moved he the people to have stoned him but now when he is dead hee would have him to make an Idoll of his body so the Iewes in die Palmarum did sing Hosanna to Christ and the next day they cried Crucifige So when the viper lept on Pauls hand they said he was a murtherer but when he shooke it off and it hurt him not they said he was a God and those are unstable in all their waies Iam. 1.8 He would have set up Moses his body to have beene worshipped if the Lord had suffered this body to have remained in the Church how would the devill afterward have made up a ground for the continuance of Idolatrie in the Church then hee would have said If all sort of worship be denied to the bodies of the saints why would the Lord have suffered the body of Moses the man of God to stand this way in the Church as a stocke without all honour to be given to it would hee not rather have throwne it downe as hee did the Idoll Dagon The Lord forbad onely this divine worship to be given to the heathen gods as to Iupiter Mars Venus But it was never his minde that the divine worship should not bee given to the bodies of the saints departed and if Moses himselfe were redivivus hee would explaine himselfe in this point that it was forbidden onely to give this worship to heathen Idoles but not to saints which is forbidden in the Law for hee communicating so many dignities with the saints would not refuse to communicate with them a part of his honour Michael resisted the devill and would not suffer him to take the bodie of Moses and make an Idoll thereof The Apostle Iude 5. borrows from the Apocripha book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libro 3. cap. 2. Pethirath moshe dimissio mosis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This strife which was betwixt Michael and the devill about the body of Moses What duties wee are bound to perfore to the dead Quest. What duties are wee bound to performe to the bodies of the Saints when they are dead Answ We are to use them with comlinesse Acts 9.37 they washed the bodie of Dorcas and layed her in an upper chamber and to wrap them in linnen as Christs bodie was and to bury them in an honest buriall place we ought to esteeme reverendly of their bodies because they are the members of Christs mysticall bodie and they waite for the blessed resurection and to suffer them to rest in peace in their graves 2 Kin. 22.20 But we are never to worship them or their reliques if we follow the example of Michael who would not suffer Moses his body to bee worshipped The decrease of this Idolatrie The decrease of this Idolatry was when Michaell buried the body of Moses where no man knew Great is the care which the Lord hath over his children in their infancie in their old age in their death and after they are dead and as the eyes of the Lord was upon Canaan from the beginning of the yeare to the end Deut. 11.12 so are the eyes of the Lord upon his children from their infancie to their old age from their old age to their death and after they are dead and first from their infancie to their old age Esay 46.3 Heare O house of Iacob and the remnant of the house of Israel which are borne by me from the wombe and brought up with me from the birth therefore untill thy old age I the same even I will carrie you to your hoarie heades the Prophet points at these two times of our life especially because these two periods are most weake in all our life our infancie and decrepit age then the death of his Saints is precious in the fight of the Lord Psal 116.18 and then after they are dead the Lord hath a singular care of them What a care had the Lord of Moses in his birth when hee was cast out to be drowned The Lord preserved him and drew him out of many waters therefore he was called Moshe from Masha extrahere and David alludes to this Psal 18.16 Thou hast drawne me out of many waters Hence the Poets from this faine that some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne in the waters because Moses was drawne out of the waters and in his death the Lord shewes his singular love to * It is said of Moses Dâ—ut 34.7 that he dyed ad osculum oris dei which Salomon Iarchi paraphraseth at a kisse of the mouth of God Death was a kisse of the mouth of God to him him and here after he is dead the Lord suffers not his body to be made an Idoll of Good King Iosias when hee was killed in the battell a man might have thought that the Lord had little respect unto him who made him fall before his enemies but see what respect the Lord carried unto him when he saith Thou shalt be gathered in peace to thy fathers 2 King 22.20 Who would have thought that the Lord had such a care of him and yet his soule was bound up in the bundell of life and he was gathered in peace to his fathers So he had a great care of the body of Iacob he promised to goe downe to Egypt with him and to bring him backe again Gen. 46.4 But how is it said that he brought him backe againe then seeing he died in Egypt The Lord attended his very corpes when he brought it backe and saw it buried in Machpelah in the place which Abraham bought for a buriall place Gen. 50.13 The Lord buried Moses his body It is
saith Christ hath no neede but that his feete be washed that is he who is washed in the blood of Christ hath no neede to bee washed over againe but yet he hath neede that his feete be washen â—hat is the remnants of sinne which cleaves dayly unto us hath neede to be washed away by the water of sanctification and here he alludes to the custome of those who went into a bath to bee washed when their bodies were washed the filth ranne downe to their feete and they were last washed The fourth is the punishment which is dew for the transgression of the Law The fourth is the punishment every sinner violates an order set downe and therefore is justly punished by him whose ordinance he breakes The will of man is subject to three superiors Gershon par 3. First it is subject to reason Secondly it is subject to the magistrate and lastly and above all to God Therfore man is justly punished by al those three and first he is punished by the sting of conscience because he transgressed against reason Secondly he is punished by the magistrate because he disobeyed him and thirdly by God himselfe in tormenting him in the hels Nam quaecun que res aberratab uno ordine impellitur in alterum ut quod aberrat ab ordine misericordiae reponitur in ordine justitiae unde non minus ordinate collocatur damnatus in inferno quam beatus in paradiso i. e. that which declines from one order is brought into another as that which declines from mercy is reduced to justice and therefore the damned are as justly placed in the hels as the blessed in the heavens The Israelites in Ioshua his time were guilty of the sin which their fathers committed with Baal Peor because they did not begge pardon for it therefore the Saints pray Ps 97.8 RemeÌ„ber not against us the faults of our predecessors that is which we have allowed and not repented of being taught by the example of our predecessors Of the increase of Idolatry in the time of the Iudges When they forgat the great workes of the Lord they served Baalim and the groves Iudg. 3.7 All their Idols were called Baalim and it was nomen transcendens amongst them and sometimes it was contracted into Bel All their Idols were Baalim and some had a proper name for distinction sake Esay 46.1 and for distinction sake some of the particular idols were called Baal Peor some Baal berith and some Baal zebub Baal signifieth him who hath power and dominion over one Man was made a free creature onely to serve the Lord and for him to become a slave to an Idoll what a base subjection was this This word Baal so displeased the Lord that hee refused to be called any more Baal but Ishi The Lord refused to be called Baal Hos 2.16 17. The first was nomen dominii the second familiaritatis Names that are degenerate Verbum sublatum men will not be content to be called by them Magus was a good name at the first but now it is degenerate and no man will be content to be called a magitian So Idiota at the first signified a private man 1 Cor. 14.23 If there come in the unlearned In the greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idiots but now this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is degenerate and taken for a foole and no man will be content to be called an Idiot The Christians at the first were called Nazarets Acts 24.5 but because this name did degenerate into a sect therefore it was changed and they were called Christians Act. 11.26 So words that were exoleta and out of use Verbum exoletum may now be used being come in use againe there was no name more hated of old then to be called wise Rom. 1.22 Professing themselves to be wise The most excellent men of old would not be called wise men but Philosophers Lovers of wisedome they shunned that name of wisdome they took not that title to themselves nor would be content that others should give them it but now it is come in use So this word mysterium was at the first a heathenish word used in their heathenish worship But now the Lord hath sanctified it and it is come in use This word Baal was so degenerate that God would not be called after it any more God charges his Church not to take this name Baal in their mouth and as God would not be called by this name Baal So he charges his Church not to take the name of their heathenish gods in her mouth Exod. 23.13 Psa 16.4 I will not take their names in my mouth To take their names in her mouth signifieth the naming and retaining of their names as they conduced any way to the upholding of their superstition even as on the contrary by Putting of the true Gods name unto a place Deut. 12.5 signifieth the placing of his religion and ordinances there and his name is said to be forgotten when false worship is set up Psal 44.20 To name the names of Idols for distinction sake and for a civill use is no sinne To name the names of Idols for civill use and distinction but not for religion that was a thing lawfull and not forbidden as Daniel named often the name of Baalthasar although he had his name from Baal So Nabuchadnezzer although he had his name from Nebo that Idoll Esay 46.1 and Paul himselfe named Areopagus Mars streete Acts 17.19 for distinction sake in a civill use as he sailed in a ship which had the badge of Castor Pollux Act. 28.11 when Rabsekah called God Iehovah Esay 36.7 he honoured not God So they dishonored not God when they used these names for a civill distinction Why the tribe of Reuben changed the names of Neb and Baalmeon Ob. But the tribe of Reuben changed those Idolatrous names of Nebo and Baal meon Num. 32.38 why did they not retaine those names and keepe them for a civill use and distinction Answ This they did because now they had made a new conquest of the Land and the ancient inhabitants were to be cast out of it they gave these names now as if it had never beene possessed before It is not unlawfull to call a man Balthasar for distinction sake but if a man were to baptize his child and should call him Balthasar that were to Initiate him to Baal and to use this name not in a civill use but in a religious And thus he should honour Baal The Lord would not communicate in any thing with Idols The Lord would not be named by the Idoll Baal He would not communicate with Idolls in any thing First in the name as he refused to be called Baal Secondly he would not be worshipped in the same place with the Idoll therefore when Dagon was set up beside the Arke he threw it downe and brake the necke of it Thirdly he will not be worshipped with
the same sacrifice 1 Cor. 10.21 Ye cannot drinke the cup of the Lord and the cup of devils When the whore would intice the young maâ— to commit folly with her Prov. 7.14 she saies I have peace offerings with me and this day have I payed my vowes In the peace offerings God got a part the Priest got a part and the offerer got a part and to this part of the offering which belonged to her she invites this fooâ—e the whore and the whoremonger shall they have a part of Gods peace offerings the Lord will not have a share in such a sacrifice So the Lord will not have a share in a sacrifice where this spirituall adultery is committed Fourthly he will not be served with the same Priests The Lord would never accept of the Levites that went backe from the Lord when Israel went astray after their Idols to slay the burnt offerings and sacrifice for the people but onely to keepe the gates of his house and minister in these base offices Ezech. 44.10 And as Ioshua when he fought against the Cananites Iosh 11.6 tooke their horses and did hough them that they might not serve the enemie for warre any more yet they might serve for baser uses as to carry loades So the Lord would not have those Priests who had dishonoured him in serving Idolls to serve at his altar any more but to serve in base offices as to keep the gates in the house of God So they served the Groves Iudges 3.7 they are called there Ashera because they thought themselves happie Why the groves are called Ashera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they worshipped their Idols there but the groves may bee called happie per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were unhappie who worshipped there So it is called Lucus quod minime Luceat So Iob 39. Struthio camelus is called Chasida per antiphrasin because she hatches not her egges as other foules doe but leave them in the sand It is said they served the groves that is their Idoles in the groves There was a tree also amongst the midest of the trees of the grove which they worshipped Isa 66.17 they that sanctifie and purifie themselves in the garden behind one tree in the midst This tree in the midst they worshipped as they did the other Idoles and they esteemed it as the tree of knowledg of good and evill that was in the midst of the garden They planted groves for their Idoles These Idolaters alleadged Abrahams example Abraham planted a grove in Beersheba and worshiped there Gen. 21.33 So when they would sacrifice their children to Molech they alledged the example of Abraham The Idolaters pretended the example of the saints for their Idolatrie who would have offered his sonne Isaake to the Lord So when Ieroboam set up his Idoll at Bethel he alledged the example of Iacob who worshiped in Bethel So when the Prophet rebuked the prophane musicke of the Iewes Amos 6.5 they alledged the example of David why might not they play on instruments as well as David These vile Idolaters did still pretend the example of the saints of God and laboured to shelter themselves under them They planted groves that they might worship their Idoles there Deut. 16.21 Iudg. 6.25 The Rabbines tell us in Zonorenna that Salomones throne of Ivorie was gilded P. Shophet and had sixe steppes by the which hee ascended into it as we see 1 King 10.9 And when the King stood in the lowest steppe the Herauld cried unto him Iudicium ne inclinato wrest not iudgement when hee stood upon the second steppe hee cryed unto him accept not persons in Iudgement when hee stood upon the third step he cryed unto him take no gifts when hee ascended to the fourth steppe hee said unto him Noli plantare Lucum plant no groves for Idols and when he stood upon the fift steppe he cryed unto him Noli erigere statuam erect not any piller to an Idoll and when hee stood upon the highest steppe hee said unto him noli mactare bovem that is take not the priests part upon thee to offer sacrifice And so the King was admonished heere both to have a care of Iustice and Religion and these may be fitly called admonitiones graduum as they were called Psalmes of degrees which the Priests sang when they ascended by staires into the Temple The decrease of this Idolatry the children of Israel cryed to the Lord The decrease of this Idolatry then the spirit of the Lord came upon Othniel and he delivered them Judg. 3.10 So the spirit of the Lord came upon Gedeon Iudg. 6.34 so 2 Chro. 24. the spirit of the Lord came upon Zachariah and we say indifferently either he put on the spirit Act. 1.8 or the spirit came upon him So hee put on Iustice or the spirit of Iustice came upon him This spirit which came upon him was the spirit of Iudgement and the spirit of strength the spirit of Iudgement Iudge the people aright and the spirit of strength to defend them Because those Iudges were but extraordinarie and for a time therefore the Lord sent his spirit upon them in a singular manner for the deliverance of his people The spirit of the Lord came upon Othniel Five illapses of the spirit There are foure illapses of the spirit noted in the scripture which hath fallen upon men The first is illapsus spiritus roboris the illaps of the spirit of strength So the spirit came upon the Iudges and upon Amasa Davids chiefe captaine 1 Chro. 12.18 The second is illapsus spiritus regiminis illaps of the spirit of governement which came upon Saul and David when they became to be Kings 1 Sam. 16.13 The third illapse is spiritus illuminationis of the spirit of illumination as the spirit of the Lord came upon Baalam when his eyes were shut were opened Num. 24.3 And the fourth is illapsus spiritus sanctificationis illuminationis the illapse of sanctification and illumination as when the spirit of the Lord came upon Zechariah the sonne of Iehoiada the priest when he said unto the people Why transgresse ye the commandement of the Lord 2 Chro. 24.20 When the spirit came upon them then they were said to be cloathed with the spirit 1 Chron. 12.18 The spirit of the Lord cloathed Amasai so Christ bids his Disciples stay at Ierusalem donec induamini virtute ex alto Luke 24.49 Tarry yee at Ierusalem till ye bee indued with power from on high or untill ye bee cloathed from on high The second increase of Idolatrie The second increase of Idolatry under the Iudges was Iudg. 3.12 And the children Israel committed evill againe in the sight of the Lord. It is not specified in particular what Idolatrie they committed at this time but onely it is sayd that they committed evill which is meant of Idolatrie for in a speciall manner it is called evill So Ieroboam caused Israel to sinne that is to commit
Idolatry The decrease of this Idolatrie Iud. 3.15 then they cryed to the Lord The decrease and the Lord sent Ehud a man left handed to deliver them In the originall it is Ittar Iad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut of the right hand It is not well translated Ambidexter a man who could use both the hands he was not like those who could hurle stones both with the right hand and with the left 1 Chron. 12.2 he had the use of the left hand onely but he was lame in his right hand or his right hand was shut together and hee only used his left hand the strok whereof is most dangerous God in delivering of his owne chooseth often times weake meanes that his glory may appeare the more as heere when Gideon was to fight against the Madianites he cashired two and twenty thousand and then there remained ten thousand and they were too many therefore hee made onely choise of three hundreth and the Lord said I will trie them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 7.4 Hebraice constabo eos that is I will separate the drosse from the gold that is the weake from the strong and I will choose the drosse that al the glory may returne to me in the victorie for the fewer there was in number the greater was the Lords glory So when hee delivered his Church by Gideon that barley cake and when hee overthrew the enemie by Samgars oxe goad Iudg. 3.31 by Deborah a woman when there was neither speare nor shield seene in Israel Iudg. 5.8 and when there was no smith in Israel to make sword or speare yet they overthrew the Philistines who were in number like the sand of the sea 1. Sam. 13.5 The third increase of Idolatrie was in Deborah her time Iud. 5.8 when they chose new gods The third increase of Idolatry A difference betweene nest gods and strange gods that is strange gods So new tongues are called strange tongues Mar. 16.17 Acts 2.4 They may be called strange gods which are not new gods for the Idoles which their fathers worshipped cannot be called new gods yet they were strange gods what ever god they fained to themselves that was a strange god The Iewes who worshipped Idoles were of three sorts The Iewes who worshipped Idols were of three sorts First those who worshipped Iebovah by their Idods First those who worshipped Iehovah the true God by the Idoles Iudg. 17.13 Then said Micha now know I that the Lord will doe me good seeing I have a Levite to my Priest so 2 King 17.28 One of the Priests whom they carried out of Samaria came and dwelt in Bethel and taught them how they should feare the Lord That is how to worship the calfe whom they thought represented the Lord. So when they set up the calfe in the wildernes they said to morrow shall be afeast to the Lord Exod. 32.5 they thought they worshipped the Lord by that calfe The second were those who worshipped strange Gods but not the gods of their fathers The second sort of Idolaters amongst the Iewes were those who worshipped strange gods but not the gods of their fathers Deut. 32.17 they sacrificed to new gods whom their fathers knew not Thirdly those who willingly chose new gods and not by the perswasion of others The third sort were those who willingly made choise of new gods they were worse than those who choose new gods by the perswasion of others as Amaziaâ— who tooke the gods of the King of Edom and worshipped them after he had come from the killing of the Edomites and carried away their gods 2 Chron. 25.14 he did this freely and of his owne choise but Salomon when he fell to Idolatrie he did it by the perswasion of others 1 King 9.48 Chron. 25.4 Whether those sinned more who worshâ—pped the true God by false meanes or those who worshipped false gods by false meanes Quest. Whether sinned they more who worshipped the true God Iehovah by false meanes then those who worshipped the false gods by false meanes Ans In one respect they sinned more who worshipped the true God by false meanes because they had a greater knowledge of the true God that made their sinne the greater but in those againe who worshipped false gods by false meanes there was a double sinne first in respect of the object because they worshipped a false god Secondly in respect of the meanes because they chose false meanes to worship their God by Quest If one man should sweare a falsehood by the true God and another should sweare a truth by a false God which of these two sinnes were the greater Answ The sin of him who sweares a truth by the false god is greater than his sin who sweares a falsehood by the true God the reason is because Idolatrie is a greater sin than perjurie The sinne of him who sweare a truth by a false god is greater than his sinne who sweares a falsehood by the true god Perjurie is but a sin against the third command and Idolatry is a sin against the second commandement which is greater than perjurie He that sweares a falsehood by the true God denieth but the verity of God but he that sweares the truth by false gods he doth wrong to the very essence of God for he gives to a creature that which is true only to God The Lord objects to his people Ier. 5. that they sweare by false Gods they that sweare by false gods professe that their Idols know all things and cannot be deceived which is onely proper to God if we respect perjurie it is a greater evill to sweare a falsehood by the true God then to sweare a truth by the false gods But Idolatrie is alwayes a greater sinne then perjury therefore to sweare the truth by a false god must be a greatter sin then to sweare a falsehood by the true God The decrease The decrease of this Idolatry When the children of Israel cried unto the Lord for the oppression of Iabin King of Canaan the Lord sent Deborah and Baracke to deliver them Iudg. 4. The fourth increase of Idolatry under the Iudges The fourth increase of Idolatry was when the children of Israel did evill in the sight of the Lord Iudg. 6. And the Lord delivered them into the hand of Midian for seven yeares The decrease The decrease ver 7. And it came to passe when the children of Israel cryed unto the Lord because of the Midianites that the Lord sent the Prophet Gideon to the children of Israel to deliver them Gideon cast down Baals altar and sets up an altar to the Lord and calls it Iehovah Shalom that is the Lord send peace Iudg. 7. â—4 He would not suffer the altar of peace to stand with the alter of strife no more than the Lord would suffer Dagon to stand with the arke of God what communion hath light with darknesse and what communion hath the temple of God
him Now their Idolatry was mightily increased when they served the gods of all the nations round about them It is a question in the Ethickes whether a man may keepe intire and true friendship with many or not So we may aske what 〈◊〉 of worship could the Iewes performe to all these gods They served Baalim and Ashtaroth When the Hebrewes joynes the masculine and the faeminine together then they signifie many it is usuall wâ—â—â— the Hebrewes when they joyne the masculine and the faeminine together to comprehend the whole oâ— very many of the kind which they speake of as Gen. 5.7 He begat sonnes and daughters that is many children So Eccles 2.8 I got me men fingers and women fingers than is diverse sorts of Musitians So they worshipped Baal and Ashtaroth that is sundry sorts of Idols They served gnashteroth the gods of Syria 1 King 9.5 and they are put in the faeminine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they fained to themselves as well women gods as men gods diverse feâ—â—s are onely for preservation of mortall kindes but they held their gods to be immortall why then should they imagine male and female amongst them Yet the Platonickes held that there were male and female amongst them and Trismogish 〈…〉 faeminiâ—â—â— They worshipped the gods of Syria There were many gods in Syria according to the severall divisions of it There were many of the gods of Syria according as it was diversly divided Syria interamâ—â—â— or Mesopotamia So Syria Seba and Syria Macha and Syria Damascena These had all sundry gods 2 Chro. 23. They worshipped the gods of the Philistines and of the Ammonites and yet the Ammonites and Philistines oppressed them eighteene yeares Iudges 10.8 Marke a difference betwixt the true religion and the false A difference betweene the true religion and the false when they came to serve the gods of the Philistines and the Ammonites they were their deadly enemies but when they turned from the false religion to the true then they cherished and loved them When men came from Gentilisme to Judaisme they were called proselytes and the Iewes shewed them all the favours that they did to any Iew So when they were converted from Iudaisme to Christianitie they called them fratres Iudai Act. 15. accounted of them as their brethren So when men were converted from Gentilisme to Christianitie then they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.6 and they cherished them as young plants therefore the Lord saith to Ieremie 15.19 Goe not thou to them but let them come to thee When they cryed unto the Lord in this trespasse the Lord answered them with a bitter tant Iudges 10.14 Goe and cry unto your Gods whom ye have chosen let them deliver you in the time of your tribulation Bernard saith well Quod deus dicit cum risu tu debes audire cum luctu The decrease The decrease Iudges 10.15 when the children of Israel said unto the Lord We have sinned doe thou unto us whatsoever seemeth good unto thee onely deliver us we pray thee this day and ver 16. And they put away the strange gods from amongst them and served the Lord and his soule was grived for the misery of Israel In the originall it is Anima ejus fuit contracta and opposit to this is 2 Cor. 6.11 Our heart is inlarged Verbum kum contiâ—â—â— alteri verbo absque copula praemissum agilitatem expeditionem notat atta takum Heere is the nature of our gratious God showne to us who is slow to anger and soone pacified and at whatsoever time a sinner repents him hee will put away all his sinnes out of his minde then the Lord arose and had mercie upon Sion Psal 102.13 The seventh increase The seventh increase of Idolatry Iudg. 17.4 when Micah sets up molten gods and graven gods to be worshipped Rabbi David observes that this word God in all this part of Scripture which entreates of Micah his Idolatry is alwayes prophanum nomen a prophane name taken for Idols except onely in two places The first in these words all the time that the house of the Lord was in Shilo The second is Iudges 18.10 The Lord hath given the Land into your hands Micah consecrated one of his sonnes to be a Priest to him Many irregularities in this when Micah consecrated his sonne to be a Priest verse 5. Here concurres many irregularities contrary to the Law in the consecration of this his sonne The first irregularity is in him who consecrates The second in him who was consecrated The third in making an Ephod to him to serve who was consecrate The fourth in the place where he served after he was consecrated and that was in a private house The first irregularitie was this The first irregularitie that hee tooke upon him to consecrate his sonne No man takes this honour upon him but he that is called of God as Aaron Que. How could Moses consecrate Aaron and his sons Levit. 8.12 13. seeing he was not of the sonnes of Aaron Moses was first a Priest and consecrated the Priestes to the Lord. The common Answere here is this that he did it at the commandment of God extraordinarily at the first establishing of the Priesthood But there is more in it then this for Moses was a Priest of God Psal 99.6 Moses and Aaron amongst the Priests Heere David tearmes Moses a Priest as well as Aaron and Moses Gerundensis saith that he was a Priest and therfore offered incense first and the Hebrewes call him Sacerdotem Sacerdotum the greatest Priest and that Moses offered a burnt offering on the Altar it is cleare Lev. 8.28 and Hiscuini saith that all the seven dayes Moses offered and in the eight day he said to Aaron from henceforth come thou and serve in this ministrie after that Moses had consecrated Aaron and his sonnes Moses children are not reckoned amongst the Priests but amongst the Levites 1 Chron. 23.14 Quâ—st 1. Aaron and his sonnes were those who consecrate who was it then that consecrate when the Priesthood was out of the right line from the time of Eli who descended from Ithamar and not from Eleazar â— Chron. 24.3 to the time of Sadock who was restored by Salomon to the Priesthood The Priesthood in the wrong line in Eli his time in Ahitob his time in Ahiâ—â— his time and his brother Abimelech his time in Abiather his time and the restored to the right line in Sadock The Priests who came of Ithamar and did consecrate being in the wrong line peccarunt usurpatione tituli yet there consecration was valid Answ These Priests although they were not in the right line when they entered into the preisthood and although there entrie was by usurpation yet being entred their consecration was lawfull for even as a tyrant Peccat usurpatione tituli yet he sinnes not in Iudging and giving out sentence and the subjects are bound to obey
him and untill he bee devested of those usurped titles his edicts have strength to bind the subjects so long as the tyrant stands they are to obey him and implicitâ— he hath the approbation of the subjects that is they wish that hee may doe Iustice so long as he rules The Romans subdued the Iewes and made them their captives and the Iewes by their tacite consent acknowledged them as their Lords and masters therefore Christ bidds them gave tribute to Caesar Mat. 22. So when they were carried captives to Babylon the Lord bidds them pray for the peace of Babylon Ier. 29.7 the people gave there tacite consent to the Babylonians and although they led them captive yet they were to pray for them as there superiors so the Priests although they sinned in usurpation of the priesthood as not being descended of Aaron yet durante tali statu so long as they continued their consecration was valide and they had gotten the tacite consent of the people by prescription of tyme. Quest 3. Who consecrated the high Priest after his fathers death Answ An inferiour Priest did consecrate him see Exod. 29.29 Num. 20.26.28 Quest 4. When the Idolatrous Priests hand was filled and a peece of flesh put therein whether had bee right to sacrifice and consecrate or not Answ None at â—ll for out of the Church there is no consecration therfore Ionathan in his 〈◊〉 Paraphrase calles him not Cohen but Cumer that is No consecration 〈◊〉 of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heathen then Priest Iud. 18.30 the same phrase of sitting of the hand is used in consecrating of Ieroboams Priests a Chro. 13.9 and yet Ieroboam had no power to consecrate them the water which came out of the rocke 3 Cor. 10. was a sacrament to the Israelites when they dranke of it but when the beasts dranke of it it was no Sacrament to them so this consecration was no consecration to them who were out of the true Church And as Ishmael although hee was truly circumcised by Abraham yet to his posteritie who left the true Church and used circumcision still it was no Sacrament So this consecration out of the Church was no consecration to them and they had no more right to it then the theefe hath to the true mans purse when he takes it The third irregularitie in this consecration was this that he made an Ephod for his sonne to serve this Idoll with There were three sorts of Ephods the first was a religious Ephod such was the Ephod of the Priests Three sorts of Ephod The second sort of Ephod was a politicke or civill Ephod which David wore when he danced before the arke and that which Gidâ—on made and left at Ophrah The third was an Idolatrous Ephod which is joyned here with Teraphim and not with Vriâ—â— and Thaâ—â—â—â—â—â— as the Lords Ephod was The fourth irregularitie was this when hee were consecrate he sacrificed in a private place his fathers house and not in Shilo in the place where the worship of God was performed at that time and this was as badde as if hee had sacrificed in the high places or in the groves Then it was added they did this because there was no king in Israel Kingly governement of the best governement Observe here first that Kingly governement is the best governement and a King here is put for a best magistrate because the Lord was to bring in this kingly governement amongst them Therefore they were called Kings before the institution of Kings as Moses is called a King Gen. 36.31 Deut. 33.5 And because Kingly governement was the most excellent governement therfore it is that sundry things take their denomination from a King at the King lawes Iam. 2.8 so the Kings highway Num. 20.17 so the shout of a King Num. 23.22 that is a joyfull shout as when they were choosing a King A magistrate must have a care both for maintenance of religion and Iustice They committed this Idolatrie because there was no King in Israel so they abused the Levites wife because there was no King in Israel Iudg. 19.1 Here wee see thâ—â— the magistrate is custos utrinsque tabulae and it belongs to him to vindicate the worship of God Idolatrie is iniquitâ—s Iudicum Iob 31.28 That is it is to bee punished by the Iudge and to punish wrongs done by men to men there are two pillars strong like Iakin and Bagâ—as 1 King 7.21 Iustice and religion when these two faile then the landâ—elts Psal 75.3 the Hebrewes say the world is upholden by three things Super lege super cultusacro super retributione benificiorum when these three faile then the world goes to decoy Now Micah will have another Priest then his sonne a Levite of Iudah to be his Priest Quest How could he be a Levite and of Iudah for the Levites were not of the tribe of Iudah Answ Hee hath beene of the tribe of Levi by his mother for women of one tribe might marie with men of another tribe providing that they were not heretickes then they were alwaies bound to marrie within their owne tribe to keepe the inheritance distinct Micah chused this Levit to sacrifice but the Levites might not sacrifice nor inquire any thing of the Lord The Levites might not sacrifice but by the priests When the Tabernacle was to be taken up or set downe no stranger might come neare it here all are called strangers who are not priests or Levites Num. 1.51 But when they were to sacrifice no stranger might sacrifice that is neither Israelite nor Levite Num. 3.10 Therfore when he chose a Levite to sacrifice here there was a great irregularitie their callings were two distinct callings The calling of the Levites and the priests were two distinct callings the Levites did some things which the priests might not doe as to carry the Arke therefore Vzza was killed who touched the Arke being a priest and the Levites might not sacrifice under the paine of death Num. 3.10 This wandering Levite was redacted to great miserie and he was content with a poore portion It was a great curse upon the posterity of Eli when they should come and crouch for a peece of silver and a morsell of bread and should say Put me I pray thee into one of the priests offices that I may eate a peece of bread 1 Sam. 2.36 So when this base Levite sought to be a priest and was content with ten shekells of silver a yeare and a suite of apparell and his victuals Iudg. 17.10 then he came and crouched downe for a peece of silver and a morsell of bread None that served in the temple or tabernacle in the basest office did it for nought as they that shut the doores and kindled the fire Mal. 1.10 or the Nethinims Iosh 9.27 who hewed the wood for the sacrifices and drew water for the temple or the Levites that flead the beasts or the Priests that offered the
necke and his sonnes were kilâ—ed Idolaters thinke that they have all happinesse and prosperity by their Idols Ier. 44.18 Since wee left off to burne incense to the queene of heaven wee have wanted all things But marke what the Lord sayes of these Idols and makes the Israelites confesse the same Ier. 3.24 Shame hath devoured the labour of your fathers from your youth that is from your Idols their flockes and their heards their sonnes and their daughters Micah when he set up his Idols flattered himselfe Iudg. 17.13 Now I know that the Lord will doe me good But the Lord sayes Deut. 27.15 Cursed bee the man that maketh any graven or molten Image an abomination unto the Lord and all the people shall say Amen But happie is the Church when she sayes Hos 2. I will goe and returne to my first husband for then it was better with me then now At this time there fell out a filthy fact in Gibeah in the tribe of Beniamin A filthy fact committed in Gibeah at this time for there the men of Gibeah abused the Levites concubine so that she died by the violence done unto her there the ten tribes made warre against the Beniamites The Beniamines prevaile against the Israelites because of their Idolatrie although Beniamin were the children of iniquitie yet they prevailed against the ten tribes because the ten tribes at this time were infected with Micha his Idolatrie Idolatrie is a viler sin then the sin of Gibeah Ho. 10.9 Idolatry exceedes the sinne of Gibeah and the sinne of Sodom and matcheth bestialitie It is a viler sin then the sin of Sodome Eze 16.46 It is a sin like unto beastialitie when a man lyes with a beast Eze. 23.20 what sinne then can be greater then Idolatrie And thus they committed Idolatry from age to age while the Iudges ruled them untill God was wroth and greatlie abhorred Israel Psal 78. In Samuels dayes they worshipped Baal Of the increase of Idolatry under Somuel and Ashta 1. Sam. 7. The decrease of this Idolatry was 1 Sam. 7.6 when the people gathered themselves together to Mizpeh and drew water and powred it out before the Lord and fasted on that day and said there What is signified by powring out water before the Lord. we have sinned against the Lord to powre out water in the Scripture signifies to powre out a thing abundantly Deut. 12.16 ye shall not eate the blood but powre it out upon the ground like water So Gen. 49. Reuben is powred forth lik water that is he hath given himselfe over altogether to lust And the Scripture expresseth this their repentance by powring out of water rather then by powring out of any other liquor for although ye should powre out oyle or honey out of a vessel yet some of the liquor would still remaine in the vessell the smell also But when water is powred out of a vessell nothing remaines no not the smell By this powring out of water they signifie that they would altogether renounce their Idolatrie and that not so much as the tangue or smell of it should remaine among them Samuel reprooves them for choosing of a King then they are terrified with thunder in the time of the wheate harvest Lastly hee diswades them from Idolatrie 1 Sam. 12.12 and 17.21 Hee rebukes them for choosing of a King Kingly government was the government which God was minded to erect amongst them they had three commandements given to them when they were to enter into Canaan first to cast out the Canaanites the second to choose a King and the third to build the temple The Lord was minded then to give them a King but hee was angry with them because they would have had a King such as the nations had Againe hee was angry with them because they were weary of Samuels governement and likewise for anticipating the time the Iewes said of them comederunt immaturum avam they eate the grape before it was ripe He terrifies the people calling upon the Lord to send thunder in the wheate harvest when it was the most cleare and faire season of the whole yeare at the Pentecost or about the Pentecost therefore it is called festum messis If it had beene in the time of the Barley harvest at the Pascha it had not seemed so strange a thing to the people to have heard thunder for then the clouds abounded more and Iordan did over flow the bankes thereof by the melting of the snow upon the mountaines The Lord caused it to thunder God hath two sorts of voyces by which he speakes to men The first by his voyce in the thunder Psal 29. secondly by his voyce in the Temple Psal 26.9 The first is an inarticulate voyce the other is articulate sometimes he both thundred and spake at once and when they came together then his articulate voyce was called hath col filia vocis He gave his law with thunder Exod. 19. and in sundry of the Revelations shewen to Iohn with the voyce there was thunder Chapter 4.5 and 6.1 and 10.3 therefore we reade Iohn 12.18 when there came a voyce from heaven the people who stood by some of them said it thundereth and others of them said an Angel speaketh unto him the reason of this was because the Lord usually spake to them in the thunder but here when the people were terrified hee spoke not to them in the thunder but terrified them and comforted them by Samuel Lastly he prayeth for the people diswadeth them to turne aside for then they should goe after vaine things which cannot profit nor deliver 1 Sam. 12.21 This Idolatrie spread more in the time of the Kings then it did under the Iudges all the Kings of Iudah committed Idolatrie or else by their oversight tolerated it All the Kings of Iudah sinned except three Syrac 49. David Ezekias and Iosias There were three kings of Iudah most excellent Kings that is all committed Idolatrie or did tollerate it except these three Iehosaphat he did not tollerate Idolatrie yet because he made affinitie with Ahab 2 Chro. 18.2 and joyned himselfe with Ahaziah King of Israel who did verie wickedly 2 Chron. 20.36 because he did these things hee is not reckoned amongst the first three of the Lords worthies amongst the Kings of Iudah David was most zealous for the glorie of God and is set downe as a paterne to other Kings 2 Chron. 29.2 Ezekias did uprightly as his father David did therefore Ecclesiasticus 47.2 David is compared to the fatt of the peace offerings All the peace offerings was the Lords but the fat was his after a speciall manner because it was wholly burnt to him So David exceeded all the rest of the Kings in zeale Therfore the zeale of Gods house did eate him up Ps 69.9 Amongst the Kings of Egypt or Pharaohes some of them were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minime mali they favoured the people of God A collation betwixt
the Kings of Egypt the kings of Israel and the kings of Iudah as Abrahams Pharaoh Iacobs Pharaoh and Iosephes Pharaoh Others of them were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 badde as Pharaoh Ophrah Ier. 44. and Pharaoh Neco Ier. 46. and some of them were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses his Pharaoh Among the Kings of Israel there were none good they were either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were either bad or very bad none of them were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not evill They suckt the milke of Idolatrous superstition in the daies of Ieroboam whereunto they were addicted alwaies so long as the common wealth indured even the reigne of ninteene Kings But amongst the Kings of Iudah some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optimi as David Ezekias and Iosias some of them were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boni as Iehosaphat Asa and Manasseh Manasseh is reckoned amongst the good kings because his end was good Eze. 18. Some of them were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Vzziah was who began well but his heart was lifted up and he fell away from the Lord afterward and some of them were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most wicked as Ammon and Ahaz but there were none of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minime mali Object But it may be said of Iosias that the remnants of Baal were not taken away in his tyme Zepha 1.4 why then should he be reckoned amongst the best Kings Answ He studies to cut away the remnants of Baal which he could not finde out at the first because Idolaters are very subject to cover their Idolatry The first increase of Idolatry under the Kings was in Salomons dayes 1 Kings 11.5 The first increase of Idolatry amongst the kings was in Salomon time When Salomon went after Ashtaroth the goddesse of the Zidonians and after Milcom the abhomination of the Ammonites The Lord gave Salomon wisedome above any he exceelled the wisedome of the East country What great blessings the Lord bestowed upon Salomon before hee fell and all the wisedome of Egypt in naturall wisedome The Lord gave him a heart as large as the sand of the sea 1 Kin. 4.29 the Lord loved him and called his name Iedidiah 2 Sam. 12.25 The Lord appeared twice to him 1 King 9.10 The Lord made choise of him to be one of his secretaries to write a part of the holy scriptures It was hee who builded the temple and bestowed infinite charges upon building of it It was he who consecrated the Temple It was he who offered when the Temple was consecrated â—0000 oxen 1 King 8.63 and 120000. sheepe It was he who prayed for the people and blessed them 1. King 8.55 It was hee who was a speciall type of Christ It was hee who fell not away untill his old age and although the Lord threatned him that hee would rent his Kingdome for this his Idolatrie yet hee continued still in it 1 King 9.11 and was not a whit bettered by the threatnings of the prophet and herein he seemes to be worse then his foolish sonne Rehoboam for when the Prophet Semajah came to diswade him for to fight against Ieroboam hee left off his purpose and went backe againe but Salomon lay long in a Lethargie before he awoke who would have thought that the dragon with his taile could have pulled downe so farre this shining starre and when we see such a great Cedar of Lebanon as this to have fallen Let us with feare and reverence worke out our salvation The decrease of this Idolatry when Salomon wrote his booke of Ecclesiastes The decrease of this Idolatry was when Salomon wrote his booke of Ecclesiastes in a publike testimony of his repentance Salomon wrote three bookes the first is his Proverbes and it is intituled The Proverbs of Salomon the sonne of David King of Israel a fit booke of morall instructions for a King to write to his subjects then he wrote his booke of Ecclesiastes to the Church after his fall when he was gathered to the Church againe Coheâ—eth from Cabal congregare and he beginnes this booke thus Vanity of vanities and by vanities here he meanes especially Idolatrie for Idolls are the Gentiles vanities Ionah 2. and 〈◊〉 Act. 14.15 and he shuts up this booke thus feare God and keepe his commandements which shewes that Salomon renounced the vanities of those Idols And the last booke which he wrote was the Song of Songs which is the most excellent of all songs yea and of all Salomons Songs wherein his heart is elevated in describing this spirituall conjunction betweene Christ and his Church under the termes of a marriage made with his queene when he married Pharaos daughter Reasons proving that Salomon wrote this booke after his repentance It is cleare that Salomon wrote his booke after his repentance and after that hee had tried all sorts of vanities and not before his fall for in this booke hee describes his wisedome his power the buildings and the glory of his house which answers to that which is spoken of him 1 King 7.9 10. at the least he spent twentie yeares before all these things were done then he spent thirteene yeares in building of his house then adde to these five or sixe in repairing the citie and in building of the cities in the desert so that by this time hee had beene fortie or fiftie yeares old and adde to these the sending of the ships to Ophir which hee sent to fetch home gold Eccles 2. then hee tells how much hee was given to women J found a woman more bitter than death Eccles 7.26 and of a thousand wives and concubines which he had there was not one which he could trust Eccles 7 and these all he found but vanities Hee could not doe all those things and have experience of all these vanities but in a long time Bellarmine goes about to prove out of the text that this booke was written before Salomons fall because he saith my wisedome remained with me Eccles 2.9 but his wisedome could not remaine with him when he fell so filthily therefore saith hee this booke was written before his fall Answ The wisedome which remained with him so long as he went astray from the Lord was his carnall wisedome and his spirituall wisedome was buried all this while untill the time that he repented The reasons in particular which shewes Salomon his repentance are those First Salomon was a Prophet of God Salomon was a holy Prophet of God therefore he was not a reprobate and a Pen man of holy Scriptures now all the Prophets of God were holy men Luke 1.70 therefore Salomon was a holy man although he was overtaken with those vanities for a while The second reason is taken from the promise of God The second reason that hee was not a reprobate is taken from the promise of God made to him 2 Sam. 7.14 I will be his father saith the Lord and hee shall be my sonne if he
commit iniquitie I will chastise him with the rods of men and with the stripes of the children of men that is with stripes that men are able to beare but 〈◊〉 mercy shall not depart away from him The third reason because Salomon is set down for an example of imitation and he is commended who followed him as I tooke it from Saul whom I put away before thee The third reason Salomon is set downe for an example of imitation and he is commended who followeth him Rehoboam walked in the way of David and Salomon the first three yeares 2 Chro. 11.17 Hence it followeth that Salomon hath repented him of his former vanities and died a sonne reconciled to his God and as the evill beginning of Manasseh shewes the bad end of Ammon So the good beginnings of Rehoboam shewes the good end of Salomon What things are to be observed when the Kings of Israel and Iudah are set downe for examples When the Kings of Iudah and Israel are set downe for examples these things are to be observed First if the wicked sonne follow his fathers wicked footesteppes without repentance then both perish 2. King 15.9 Secondly if the wicked king repent him of his sinne and his sonne be said to follow his fathers footsteppes then he is said to follow his fathers footsteppes onely in the time of his vanities It is said of Ammon 2 King 21.21 that he followed his father and he worshipped those Idols which his father worshipped This is to be understood that hee followed his father in his badde dayes and not in his last dayes when he repented him of his sinnes Thirdly when the King repents him of his former leud life and his son is commended for following his fathers footsteppes then it is to be understood that the sonne followed his fathers footsteppes in the end of his life and not in his former wicked dayes and thus Rehoboam is said to have walked in the wayes of David and Salomon 2 Chron. 11.17 that is he followed Salomon his father in his last yeares when he repented Fourthly if the King carrie himselfe well in the beginning of his reigne and fall afterward then his sonne is said not to follow his footsteppes and the reason of this is given Ezech. 16.24 The second in crease of Idolatry The second increase of Idolatrie under the Kings was after the dayes of Salomon when the tenne tribes fell away from the house of David and Ieroboam erected golden calves to be worshipped in Dan and Bethel After that the ten tribes separated themselves from the house of David The tenne tribes are called the house of Israel and those that cleaved to David are called the house of Iudah So the ten tribes are called Ephraim and Ioseph they are called Ephraim Psal 80.2 because their first king was of Ephraim Ieroboam changed foure things in the worship of God at this time and therefore it is said Ieroboam changed foure things in the worship of God he drove away Israel from the Lord and made them to sinne a great sinne 2 Kin. 17.21 or fecit Ieroboam Israel avolare a domino he made them to flie away from the Lord. He changed first the place The text reading and the marginall reading 2 Chron. 7.16 1 King 12.14 Hee placed those calves in Bethel and Dan. The name of this Bethel because the Idoll was erected there was changed and it was called Bethhaven the house of vanitie and not â—â—thel the house of God 1 Kin. 12.30 And this thing became a sinne for the people went to worship before the one even to Dan Ieroboam pretended the ease of the people when hee set up those calves he would not have them to goe up to Ierusalem to worship Therefore he set up one Idol in Bethel in the South side of the country and an other in Dan in the North side of the countrie that they might goe there the more commodiously to worship yet notwithstanding they were carried after their Idols as with a whirlewinde 1 Cor. 12.2 that they would runne from the South to the North for the worshipping of those Idolls and would not be content with their Idoll which they had neare hand in Bethel but they would runne to Dan also and worship Secondly He changed the signe of Gods presence Ieroboam changed the signes of Gods presence and put in two golden calves in their place Thirdly hee changed the time of Gods worship He changed the time of Gods worship 1 King 12.32 he offered on the altar which hee made in Bethel the fifteenth day of the eight moneth which he had devised of his owne heart He made the basest of the people priests Fourthly hee made the basest of the people priests 1 King 12.31 And Iosephus holds that Ieroboam himselfe played the part of the highpriest 1 King 12.33 It is said in the originall that he went up upon the Altar sacrificing to the calves that he had made Whether the sinne of the ten tribes or the sinne of Iudah was greater Quest Whether was the sinne of the ten tribes or the sinne of Iudah greater when they committed Idolatrie Answ The Idolatry of the tenne tribes was greater extensive It was further extended and dured longer than the Idolatry of Judah but intensive Iudah his Idolatry was greater The sinne of Judah was written with a pen of iron and with a point of a diamond it was graven upon the table of their heart â—nd upon the hornes of their altar Ier. 17.1 and Ierusalem Aholibah was more corrupted in her fornications than Aholah or Samaria Ezech 23.11 The promise of the Messias was made more clearely to Iudah than to Israel Iudah had some verie good Kings who were types of Christ Israel had none Judah had the temple which Israel had not at all Iudah had many prophets Israel few Iudah saw Israel carried away and plagued for their Idolatrie and yet Iudah repented not therefore Iudah's sinne was greater than Israels shee exceeded Samaria and Sodome in her filthinesse Ezechiel chapter 16. verse 46. Whether the Kings of Israel or the Kings of Iudah who were Idolaters were the viler The Kings of Israel were viler than the Kings of Iudah Therefore when the wicked Kings of Iudah are blamed they are said to walke in the wayes of the Kings of Israel 2 King 16.1 â— 3. The Kings of Israel were worse than the Kings of Iudah because all of them were badde and some of them as bad or badder than any of the Kings of Iudah as wicked Ahab The pride of the ten tribes was greater than the pride of Iudah they compare themselves to the Cedar of Lebanon and they compare Iudah but to the thistle 2 King 14.9 Object But God gave an expresse commandment to the tenne tribes that they would separate themselves from Iudah Answ But hee never commanded them to separate themselves from the worship of Iudah Because Ieroboam drew away the
people to this fearefull Idolatry therefore the Lord threatens that none of his posterity shall succeede The Lord punisheth the Idolatry of the fathers upon the children There is a personall sinne The Lord punishes the Idolatry of the fathers upon the children in haereditarie sinnes but not in personall and there is an haereditary sinne A personall sinne is that which the father is onely guilty of and not the sonne an haereditary sinne is that which both the father and the children are guilty of but in a personall sinne the posterity followes not the father it is said of Zelophehad Num. 27 3. That he dyed in his owne sinne that is in a sinne which his posterity was not guilty of it was not that common sinne in murmuring against God through misbeleefe for the which none of them entered into Canaan but it was a peculiar sinne of his owne which his posterity was not guilty of but if they doe follow the foote steppes of their wicked fathers then it is an haereditary sinne and it is imputed to them If the Idolatrous sonne follow the Idolatrous father then he is guilty of his fathers sin as Ammon was guilty of Manasseh his sinne So if they follow the footesteppes of their Idolatrous mother then they are guilry of her Idolatry when the mother 's baked the cakes to the Queene of heaven Ier. 7.18 The children gathered the stickes to kindle the fire here they were guilty of their mothers Idolatry it is a terrible imprecation of David Psal 109.14 Let the iniquitie of his father be remembred and let not the sinne of his mother be blotted out when the Idolaters have to answere both for their fathers Idolatry and for their mothers this is a fearefull case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then they receive Kephalaiim Esay 40. double for all their sinnes that is both for their owne sinnes and for the sinnes of their parents Although the Idolater repent him of his Idolatry yet his sonne may be punished for it And it is to be marked that although the Idolater repent him of his Idolatry yet the Lord may charge his posterity with that sinne Manasseh was a great Idolater and shed innocent blood these sinnes were pardoned in Manasseh yet his posterity were punished according to all that he did that is both for his Idolatry and for shedding of innocent blood and these sinnes were not pardoned in his posterity There was never any decrease of Idolatry in the ten tribes but it overspread all their Kings as a Leprosie The Kings of Israel all of them successively for nineteene generations were Idolaters yet amongst them all there was none like Ahab who did sell himselfe to worke wickednesse in the sight of the Lord 1 King chap. 21. ver 25 Of the sinnes of Ahab the wickedest King in Israel This Ahab persecuted the Prophets of God and killed them Secondly hee threw downe the Altars of the Lord. Thirdly hee intertained foure hundred Priests of Baal at his table and fourthly he worshipped Baal Ahab persecuted the Prophets and killed them First he persecuted the Prophets of God and killed them Those who are most deare to the Lord whom the Lord expresly forbad to meddle with Psal 105 15. Touch not mine annointed and doe my Prophets no harme And they that touched them touched the Aple of his eye Zach. 2.8 He that receiveth a Prophet saith Christ Math. 10.41 in the name of a Prophet shall receive a Prophets reward Then Ahab who killed the Prophets knowing that they were Prophets what reward got he The Prophets of God most resemble the great Prophet the Lord Iesus Christ who did two things for us first the things which he did from God to us in revealing Gods will to us The second is which he did from us to god interceding at his hands for us So the Prophets of God first they revealed the will of God to us and secondly they interceded for us Gen. 20.7 He is a Prophet and he will pray for thee therefore the Prophets were called the strength and the Chariots of Israel 2 King 13.14 and where prophecie was wanting there the people were naked Prov. 20.12 Secondly Ahab threw downe the Altars of God 1 King 19.10 Quest What Altars of God were in Israel at this time Answ 1 King 18.30 And Elijah repaired the Altar of the Lord that was broken downe which Altar Elijah erected in Carmell There were many that were injurious to the Lords Altars Ahab threw downe the Lords Altar Whosoever medled with the Altar of the Lord the Lord plagued them Achaz caused to remove the Lords Altar Vzziah went about to offer incense at the Lords golden Altar Vriah the high priest offered upon the Altar of Damascus in place of the Altar of the Lord Nadab and Abihu that brought strange fire to the Lords Altar and there was never one of these who medled with the Lords Altar but the Lord plagued them for it The Altar of God was called Arriel Ezch. 43.15 the Lyon of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whosoever medled with this Lyon he devoured them when Esaiah was called to be a Prophet Esay 6. there came an Angell flying from the Altar with a paire of tongs in his hand and a living coale in it and touched the lippes of the Prophet and sanctified him But when God was wroth with those for medling with his Altar there came a messenger of Gods wrath from the altar and plagued them as the leprosie came flying from the Altar and smote Vzzia and fire came from the Altar and burnt Nadab and Abihu and so upon the rest who medled with this Altar who ever threw it downe or polluted it Ahaz medled with the brasen Altar a type of Christs death and Vzziah medled with the golden Altar a type of Christs intercession therefore God poured out his wrath upon them plagued them both Marke a difference betwixt the Prophets of the Lord and Baals Priests A difference betwixt the Lords Prophets and the Priests of Baal if ye will respect their number they are eight hundreth and fifty The prophets of the Lord were but few in respect of them Obadiah tooke an hundreth Prophets and hidde them by fifties in a cave 1 King 18.4 If yee will respect their fare there was a great difference also the poore Prophets were fed onely with bread and water but the Priests of the groves were fed at the court 1 King 18.19 Thirdly if ye will respect their apparell and the places where they lived yee shall see great difference the Prophets of God went in sheepe skinnes and goate skinnes being destitute afflicted and tormented of whom the world was not worthy of they wandred in deserts and in mountaines and in dennes and caves of the earth Heb. 11.37.38 But Baals priests lived daintily in all plenty But if wee shall looke to their end and how they were miserably killed and how the Prophets of God were delivered
of Idolatry in Iudah The first increase of Idolatry in Iudah after the separation of the ten tribes after the division of the tenne tribes was in the dayes of Rehoboam 1 King 14.22 And Iudah did evill in the sight of the Lord and they provoked him to jealousie with their sinnes which they had committed above all that their fathers had done for they also built high places and Images and groves on every high hill and under every greene tree The decrease of this Idolatry was in the dayes of Asa 1 King 15.11 The decrease Hee did that which was right in the eyes of the Lord as did David his father Hee tooke away the Idols and destroyed them and burnt thm by the brooke Kidron and his heart was perfect with the Lord all his dayes vers 14. Quest How could his heart be said to be a perfect heart seeing hee is taxed with so many grosse sinnes First the high places were not removed in his time 2 Chron. 15.7 Then he was wroth with the Seer and put him in prison because he reproved him 2 Chron. 16. he oppressed the people at that same time vers 10. and in his disease hee sought not the Lord but to the Physitians vers 12. how could his heart then be a perfect heart with the Lord all his dayes An. A perfect heart is cald in the scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sincerum non fucatum cor and it is composed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the brightnesse of the Sunne and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in brightnesse it studieth to follow the Sun The Sunne may sometimes be overclouded What is a sincere heart but yet appeares in his brightnesse againe So a sincere and a perfect heart although sometimes it be overclouded with sinne yet it strives to recover its brightnesse againe Every sinne makes not a heart cease to be a perfect heart but a man that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a double minde or having cor divisum a divided heart Hos 10.2 or a heart and a heart Psalm 12.2 hee cannot be said to have a perfect heart The Lord saith Deut. 25.13 Thou shalt not have in thy bagge a stone and a stone that is a false weight So vers 15. Thou shalt not have an Ephah and an Ephah that is as false measure so thou shalt not have a heart and a heart that is a false heart Those the Apostle 1 Tim. 3.10 calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double tongued The Philosopher proves that a creature is to be judged to be one or moe by the heart and not by the braine for if the heart be one then the creature is but one but if there be two hearts then the creatures are two There have beene men who have had two heads but one heart such a one was but one man although he had two heads and having but one heart his motion was but one and his imagination one Duo corda exposcunt duo capita non contra Serpens qui habet â—â—â—â—dam linguam habet â—â—â—plicem gustum reste Aristot So he that haâ—â— two hearts c. But if one have two hearts of a necessitie he must have two heads Animal est unum per unam animam So it is in the spirituall life of a man if a man have a heart and a heart then he cannot be said to have a perfect heart then he makes two men one for God and another for the devill and he hath two sorts of motion and imagination Salomon calls such a man perversus duarum viarum Prov. 28.6 and Syrac 2. Vae peccatori ingredienti duas vias A tree if the roote and the stocke be one although the grafts be diverse yet it is but one tree So the heart if it be one although it bring forth some good and some bad fruit yet it may be a perfect heart The heart The heart so long as it falles not to Idolatrie may be a sinceere heart although it be blotted with the sinnes against the second table as David was in the matter of Vriah yet if it be not tainted with Idolatry it may be a perfect heart still Secondly a perfect heart may come short in the internall duties of the first table through incredulitie and misbeleefe as Asa put too much trust in the Physitians in his disease yet his heart was a perfect heart Thirdly a man may have a perfect heart notwithstanding that sinnes of omission be found in him in the worship of God but not sinnes of commission as Asa tooke not away the high places yet his heart was perfect with the Lord. Let us make a comparison betwixt David Iosiah A comparison betwixt David Iosias and Asa and Asa David when he brought the Arke from Baal of Iudah to the house of Obed Edom he brought it upon a new cart 2 Sam. 6.3 The Philistines carried the Arke of the Lord upon a cart It should have beene carried upon the Levites shoulders David tooke away the Philistines Emrods and Mice which they put with the Arke but he left the cart Iosiah tooke not away the remnants of Baal Zephan 1.4 and Asa left the high places unremoved A comparison betwixt Amaziah Vzziah and Asa Secondly let us compare these three Kings together Amaziah Vzziah and Asa Amaziah did that which was right in the eyes of the Lord but not with a perfect heart 2 Chron. 25.2 the Lord liked of his worke but not of his heart he did bonum opus sed non bene sed Deus magis delectatur adverbiis quam nominibus as the Schoolemen speake Secondly Vzziah hee sought the Lord and prospered 2 Chron. 26.5 hee had some beginnings of Grace in him this was more than Amaziah had yet his heart was lifted up and hee fell away from the Lord vers 16. but Asa his heart was a perfect heart with the Lord all the dayes of his life These three Kings have beene not unfitly compared to the three sort of fruite which the vine brings forth The first is called Samadar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uva minutula a little berrie but very imperfect which appeares first when the floure falls away and it withereth and decaieth with the least cold or frost The second fruit of the vine is called Bozer Omphax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omphax librusca which is a soure grape but draweth neare to the nature of the ripe grape yet when it ripens not it sets mens teeth on edge and the third is gnanabh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uva matura the ripe grape and they say that Amaziah was but uva minutula and that Vzziah was Omphax and Asa was uva matura Whether did Asa sinne when he made a league with Benhabad or not Quest Did not Asa sinne when he made a league with Benhadad King of Syria he being an Idolater 1 King 15.19 Answ All leagues with Idolaters are not unlawfull Abraham made a league with Eshcol and
Aner Gen. 13.18 So with Abimelech and Phicol Genes 21.24 So Isaac with Abimelech Gen. 26.28 So Iacob with Laban and David with the King of Ammon 2 Sam. 10.1 and Asa with Benhadad Object Deut. 17.3 Ye shall not make a league with those nations Answ That is with the Canaanites whom they were commanded to destroy Secondly the Lord commands Exod. 22.32 Ye shall not make a covenant with them and their gods if their gods came within the covenant then it was not lawfull to covenant with them for they would have alwayes worship given to their gods Asa is reprooved 2 Chron. 16.2.7 for distrusting the Lord and trusting in the King of Syria Asa sinned trusting more in Benhaded than in the Lord. So he is blamed for putting his trust too much in the Physitians in his sickenesse and not in the Lord it was no more unlawfull for Asa to make a covenant with Benhadad the King of Syria no more than it was unlawfull for him to send for the Physitians in his sicknesse But to distrust the Lord and trust too much in the King of Syria that was Asa his fault It was never lawfull to make a league offensive or defensive with Idolaters It was never lawfull to make a league offensive or defensive with Idolaters Such was the league which was made betwixt Iehosaphat and Ahab King of Israel when Iehosaphat said to Ahab 1 King 22.4 I am as thou art and my people as thy people When the Hebrewes compare two things Quid valet sicut geminatum apud haebreos and would signifie a paritie betwixt them then they double the particle Sicut and the first signifies the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the second the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 44.18 Sicut tu sicut Pharaoh that is Pharaoh is like thee and thou art like Pharaoh So Deut. 1.17 Ye shall respect no persons in Iudgement sed sicut parvum Sicut magnum judicato that is have no more respect to the one then to the other So Gen. 13.10 Sicut hortus domini sicut terra Egypti that is Egypt was like Canaan and Canaan was like Egypt So Esay 24.2 Sicut sacerdos sicut populus that is the Priest was like the people and the people were like the priest So 1 King 22.4 I am as thou art and my people as thy people that is thy cause shall be my cause and my cause shall be thy cause This league offensiue and defensive was not lawfull and Iehosaphat his league which he made with Ahaziah 1 King 22.29 seemes to be more than a league of peace for first he refuseth to joyne with Ahaziah but afterward he yeelded and joyned with him and when he was about to send his shippes to the sea 2 Chron. 2.25 Eleazer the Prophet prophesied against him saying Because thou hast joyned thy self with Ahaziah the Lord hath broken thy works that they were not able to goe to Tarshis Quest What sort of confederacie was this when the Church gave her hand to Egypt Lament 5.6 Dare manum quid significat aliquando est mendicantis signum vel subiectionis Answ It was not the hand of confederacie or a league that they made with Egypt here but they held out their hand here to begge of the Egyptians or they gave their hand that is they acknowledged them to be subject to the Egyptians Ter. 50.15 So they gave their hand to Ashur and begged to be satisfied with bread from him vers 6. The second increase of Idolatry in Iudah after the division of the tribes The second increase of Idolatrie under the Kings of Iudah was under Ahaz 2 King 16.3 He walked in the wayes of the Kings of Israel and made his sonne to passe through the fire Of the sinnes of Ahaz There are three things especially layed to the charge of Ahaz first that he made his sonnes passe through the fire Secondly that he brought the paterne of the altar from Damascus and caused them to make the like and set it up in Ierusalem Thirdly that he sacrificed to the gods of Damascus who smote him 2 Chron. 28.23 He caused his children to passe through the fire First hee caused his children to passe through the fire according to the abominations of the Gentiles The Gentiles used first to carrie their children round about the fire and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they caused their children to passe through the fire and this was called Lustratio Thirdly some of them cruelly murthered and offered their children to Moloch Psal 130.4 Praestat deos non credere quam crudeles opinari sanguinarios The Lord complained Ezech. 16.21 that they slew his children and caused them to passe through the fire They offered the Lords children to Baal hee cals them his children that is the first borne who opened the wombe who belonged to the Lord They did not onely offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the child who was first borne But also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten childe 2 Kings 1.23 they were not onely content to offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea if they had but one sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would have offered him to Moloch Abraham had but one sonne who was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he begat in his old age and him he would have offered to the Lord So they neither spared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Carthaginians sacrificed their children to Moloch and those who had no children of their owne they would goe and buy the poore children as though they had beene Lambes and the mother stood by not weeping or crying and if they cryed there was a fine set upon their head and there was nothing heard in the meane time but beating of drummes and sounding of instruments that they might not heare the screaches of the poore infants Plutarch de superstitione this was just after the manner of the Iewes who burnt their children in Tophet and beate upon drummes and sounded instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not heare their cries and therefore the place was called Tophet from Taphath pulsare When the father offered one of the children to Moloch When the father offered one of his children to Moloch he thought all the rest should be saved but God threatens the subversion of all for that sinne he beleeved that for the offering of this one child God would blesse all the rest But see what the Lord sayes against this abhomination Levit. 20.5 I will set my face against that man and against his familie The Lord threatens not onely to cut him off that wrought such abomination but his family also The Lord threatned Ier. 7.32 that Tophet should no more be called so but Aceldama 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vallis occisorum because the Idolatrous Kings were killed there who offered their children
to Moloch The second thing which Ahaz is blamed for is this that hee caused to bring the paterne of the altar of Damascus and to make the like and set it up at Ierusalem We must add nothing to the worship of God Ahaz is blamed heere for adding to Gods worship In measuring of things the Lord commands that there be a just measure and that the thing sold bee sufficient in quantity and qualitie a thing may be sufficient in quantitie but not in qualitie As when they mixed their wine with water and their silver with drosse Isa 1. heere they sold enough in quantitie but the qualitie was badde So when they sold that which was good but not enough of it with a Leane measure as the Prophet calles it The Lord requires the full measure heere and hee would have it to runne over Luke 6.38 But hee that had any thing superfluous in his body could not bee a Priest to the Lord Lev. 21.18 So no beast that had any superfluous part might be offered to the Lord Lev. 21.18 That is that which the Lord himselfe forbiddes Deut. 4.2 The worship of God must be kept in puncto mathematico Yee shall neither adde nor pare from my Law Prov. 30.16 put nothing to his words least hee reprove thee and thou be found a lyer They say that morall vertues admitt Latitudinem quandam But Gods worship must be observed in puncto mathematico there must nothing be added to it or taken from it Ahaz removed the Altar of God and put the altar of Damascus in place of it Ahaz caused the Altar to be removed hee tooke away the Altar and put the Altar of Damascus in the place of the altar which was the speciall place of Gods worship therfore the Lord appropriates it to himself and calles it his altar Mal. 1.10 as they are called his Priests and Prophets Psal 105.15 The Altar was the place that sanctified the sacrifice and not the sacrifice the Altar Mat. 23.19 The Altar was the place where God shewed signes of his mercy Jsa 6.6 and there slew one of the Seraphimes unto mee having a live coale in his hand which hee had taken with the tonges from off the altar and layed it upon my mouth and said Loe this hath touched thy lippes and thy iniquitie is taken away and thy sinne purged heere the altar was a type of Iesus Christ of whom we get all sanctifying graces This was done in the dayes of Ahaz Isa 6.10 and yet Ahaz nothing respects the Altar The altar was the place of refuge to save poore men yet Ahaz was not afraid to meddle with it He reserved the Lords altar to his owne private uses 2 King 16.15 But Mica reserved the altar of Damascus for all the sacrifices both of the King and of the people Ahaz plaies the politician making religion to serve policie onely this is a just paterne of politickes who make religion but a handmaid to them they will use it how and where they list he will keepe the brasen altar still but it was of no great request with him hee will not thrust it out of dores least he might seeme altogether to dsepise the religion of his fathers yet he preferres the altar of Damascus to it as being more glorious in show and for friendship with the King of Damascus The third thing which Ahaz is blamed for is this Ahaz offered to the gods of Damascus who smote him that hee offered to the gods of Damascus who smote him 2 Chron. 28.23 This is that Ahaz verse 22. kimhi writing upon the 119 Psal notes when This is set before some names in Scripture it signifies some great Apostasie and defection as Gen. 36.49 This is Esau the father of the Edomites So Num. 26.9 This is Dathan So 2 Chron. 28.22 This is Ahaz The Hebrewes compare Ahaz and Amaziha together which points that he was a notable Idolater and the Hebrewes compare Ahaz and Amaziah together and they apply that proverbe to these two Kings We have weeped unto you and yee have not mourned wee have piped unto you and yee have not danced I was angry with Ahaz and gave him into the hand of the King of Damascus yet he went and worshipped his gods there was all the mourning which I got for my weeping Then I piped to Amaziah and gave him that was King of Edom captive into his hands yet hee went and worshipped his gods when he had taken them captive and there was all the dancing which I got for my piping The decrease The decrease of this Idolatry was in the dayes of Ezekias 2 King 18.4 He removed the high places and brake the Images and cut downe the groves c. Why God deferres the judgements of wicked men Ezekias succeeded Ahaz Moses Gerundensis commenting upon Deut. 7. saith that God deferres to punish wicked men in this life for three causes First hee gives them this way leasure to repent them of their sinnes Secondly he deferres their judgements because of some act which they have to doe as the Iudge spareth the malefactor with child untill she have brought forth her birth Agricola non excidit spinam prius quam inde asparagum procerpserit And thirdly because some good men are to come of them And so he deferred the punishment of Ahaz because Ezekias was to come of him and of Shimei because Mordecai was to come of him Ezekias did foure things in reformation of religion There are foure things recorded of Ezekias his zeale First this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brake the brasen serpent because the people worshipped it although it was a type of Iesus Christ who was the serpent lift up in the wildernesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun diminuit in fine Ioh. 3.14 and calls it in contempt Nehushtan that little peece of brasse for the Hebrewes when they forme their diminitives they adde Nun to them as Ieshurun Deut. 33.5 Et fuit Rex apud rectulum So Ishon pupilla Sabbaton Sabbatulum The second thing which Ezekias did was when he took away the booke which Salomon wrote of Hearbs and Physicke which was affixed on the gates of the Temple Ezekias pulled it downe Vide Suidam in Ezekia because the people neglected the Lord to seeke their health of him and did trust too much in this booke The third thing which Ezekias did was that he shut the gates of the temple that the King of Ashur might not enter into them The fourth thing which he did was quod traxerat ossa patris sui super lecto funium he caused a bed of cords to be made and drew his fathers bones up and downe in it he did this in detestation of his fathers Idolatry he would not burne his bones as he did the bones of the Idolatrous Kings Ier. 8.1 Nor let them lye unburied but this much he did to them and then buried them againe this
is set downe in the Thalmud of him The next increase of Idolatry was under Manasseh 2 King 21.2 And hee did that which was evill in the sight of the Lord after the abhominations of the heathen The increase of Idololatry under Manasseh whom the Lord cast out before the children of Israel for he built up againe the high places which Ezekias his father had destroyed and he reared up Altars to Baal and made a grove as did Ahab King of Israel and worshipped all the host of heaven and served them And he built Altars in the house of the Lord of which the Lord said in Ierusalem will I put my name and he built Altars for all the Host of heaven in the two courts of the house of the Lord and he made his sonne passe through the fire and observed times and used inchantments and dealt with familiar spirits and wizzards he wrought much evill in the sight of the Lord to provoke him to anger and hee set a graven Image of the grove which he had made in the house of which the Lord said to David and Salomon his sonne In this house and in Ierusalem which I have chosen out of all the tribes of Israel will I put my name for ever There are three speciall sinnes marked in Manasseh Three sinnes especially marked in Manasses first that hee built altars for all the host of heaven into the two courts of the house of the Lord Secondly that hee worshiped the Sunne the Moone and the starres And thirdly that he worshipped the devilles First he set up Idolls both in the court of the people and the court of the Priests The Hebrewes observe divers degrees of holinesse which they kept in the land of Canaan first the land it selfe is called holy Zach. 2.16 and the land of Iehovah Hos 3. and the land of Immanuel Isa 8.8 All other lands were called a polluted land Amos 7.17 The second degree of holinesse within the land of Canaan they observe to be within the walled townes for they suffered no leaper to bee within them neither buried they their dead within them therefore they counted them more holie then the rest of the land The third degree they make to be in Ierusalem there were some things which they might eate in Ierusalem but not in the rest of the Land they were holie things but not holy in the highest kinde which they might eate there as the Paschall lambe and the tythes of the third yeare These they eate in Ierusalem but not in the temple The fourth degree of holinesse that they make to bee in the temple was that it was lawfull for no stranger to come within the court of the Israelites And their were keepers appointed who suffered them not to come in there 1 Cor. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these were called â—agnale pekudoth domini prafectura they suffered no strangers to come in here neither in Israelite if he were uncleane this was a holier place then the court of the Gentiles and if an Israelite were uncleane he behoved to wash himself and he was uncleane till the evening Levi. 15.16 The fift degree of holinesse was that no Israelite might come within the court of the Priests which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixt degree of holinesse was betwixt the porch and the altar where Zacharie was stoned no Priest might enter heere if he had a blemish in his body or whose head was uncovered or if his cloathes were torne The seventh degree of holinesse was the holy place it selfe where the golden altar stood no Priest might enter in heere unlesse his feete and hands were washed By these degrees wee may understand how abhominable a thing it was for the Kings of Israel and Iudah to have defiled his land with their Idols Ier. 16.18 and first I will recompence their sin and their iniquity double because they have defiled my land they have filled mine inheritance with the carcasses of the detestable and abominable things And then Manasseh his Idolatry exceeded who set up Idoles both in the court of the people and in the court of the priests Manasseh also sacrificed to all the host of heaven Amongst the rest of Gods names hee is called in the Scripture Gueliion supreme or high Lord and the greek is framed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this And they worshipped the sun which they called the queene of heaven they called her the queene because Shemesh the sunne is in the faeminine gender The heavens are the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 115.16 but he hath given the earth to the sonnes of men Man hath a commandement in the earth and the Lord hath put under his feet all the beasts of the field and the fishes of the sea Psal 8. These corruptible things the Lord hath made subject to man and hee hath power over them and may use them as their Lord for his service and maintenance but hee hath not granted such dominion to man over the Sunne the Moone and the Starrs He is but heere Vsuarius hee is partaker of the heate and light of the sunne he who hinders him from that doth him wrong Thus farre the sunne serves him and therefore the sunne is called Shemesh from Shamesh ministrare but yet man hath absolute dominion over the Sun the Moone therefore Christ Matth. 5. saith that God causeth his Sun so rise upon the good and the bad the dominion over the sunne belongs only to God These are groser Idolaters who worships beasts then those who worships the Sunne and the Moone Hence it followes that they are grosser Idolaters who worship those bodies over which they have dominion then those who worships the Sun and the Moone They are full Lords of the first but they are usuarij Tenents who hath the use onely of the second These Idolaters had Images for the Sunne Isa 17.8 which they call Chammanim And Beniamin in Itinerario describes them after this manner there is a people in the land of Cush which much beholds the starres and worships the Sunne as their God having many altars built without the towne of great stones and earlie in the morning they goe out of the towne to see the Sun and they have Images consecrate to the Sunne upon every altar made round like the Sun built by magick The manner how they worshipped the Sunne and when the Sun riseth these round circles seeme to burne and they make a great noyse and every one both man woman hath a censere in his hand offers some incense to the Sun they have horses also dedicate to the Sun after the manner of the Persians Iosias tooke away these horses dedicate to the Sun 2 King 23.11 they used to ride upon these horses when they went to worship the Sunne The Lord promises Ier. 13. that he would breake down the image of Beth Shemesh which was the house of the sunne and the Egyptians met yearely to
asuphim collectos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those were called Collecti by the Hebrewes who were cast out by their parents but yet others tooke them up when their father and their mother left them Psal 27.10 my father and mother have left me but the Lord hath gathered me up Those by the Greekes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast out by their mothers and projecti Psal 71.9 Cast me not off Thirdly naturall and not Legitimate sonnes were those who were not begotten in lawfull marriage yet the mother contented her selfe with one and was not common to many And those children were called beni neker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 144. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filii extranei The fourth were those who were neither naturall nor Legitimate Spurius filius non filius Ben Syra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were borne of common harlots Such a one the Hebrewes called mamzer from mum zer aliena labes and the Latines called them incertos and filios vulgi and varit Quia ex vario semine and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia nihil divinum in illis The Lord adopted them When God chose them to be his sonnes he adopted them Adoption was found out for the comfort of those who had not children 2 Sam. 21.8 Barren Micoll had five sonnes that is five legall or adopted sonnes So the daughter of Pharaoh adopted Moses Act. 7. But God although he had a naturall sonne of his owne yet he adopted the Iewes for his sonnes When men adopt children it is for want but Gods adoption of his children comes of abundance of his grace As the Lord adopted them so hee would have them brought up under his law as under a tutor Gal. 4. He taught them And as a man teacheth his sonne so the Lord taught them Deut. 5.5 And as Pharaoh his daughter when she adopted Moses to be her sonne Act. 7. caused him to bee brought up in all the sciences of Egypt So the Lord when he adopted the Iewes for his children he taught them by his Law When they were his people many were converted from Gentilsme to Judaisme and they were called Proselytes This they thought to be the greatest honour to be made members of the Church the Queene of the South came from a farre Country to see the wisedome of Salomon and the order of his house and of his servants 2 Chron. 9.4 So the proselytes came from farre Countries to heare the wisedome of God and to see the order of his house and the comelinesse thereof David thought the swallow and the sparrow happie that built their nests neare the Altar of God Psal 84.3 might not they then thinke themselves happie who came so neare to the house of God as to heare his Law expounded unto them and to have these mysteries of salvation revealed unto them which the Gentiles knew not of The proselytes were those The Proselytes that came to the Iewish Church of the Madianites Iethro of the Huzzites Iob of the Syrians Naaman the Syrian of the Iebusites Arauna the Iebusite of the Hittites Vriah the Hittite of the Gittites Ittai 2 Sam. 18.2 of the Canaanites the woman of Canaan of the Ethiopians Ebedmelech the Blacke-moore and the Eunuch of the Queene of Candaces an Ethiopian Act. 8.27 of the Philistines David had the Cherethites for his guard 2 Sam. 15. of the Moabites Ruth of the Samaritanes the tenth man of the Lepers Luke 17. and the Samaritane woman Iohn 4. of the Idumeans Herod and of the Gibeonites the Nethinim who hewed the wood and drew the water for the Temple Iohn 9.21 And at the birth of Christ the three wise men that came from the East to worship Math. 2.11 And the Grecians from the West Iohn 12 20. of the Romans Cornelius the centurion and from Antioch Nicolas a proselyte Act. 6.5 and on Kelos the sisters sonne of Titus who pharaphrased in Chaldee the prophets Women proselytes So the women proselytes as Hagar the hand-maid of Sara Ashuer the wife of Ioseph Zipporah Moses his wife Siphrah and Puah the two mid-wives of Egypt so the daughter of Pharaoh Rachab Ruth Iael the wife of Heber the Kenite Now the whelps beganne to eate of the crummes which fell from the childrens table but it was a miserable case when the children refused the meate which was set upon the Table and began onely to gnaw the bones as Ierome speakes of them SECT 2. The second estate of the Iewes when they are lognammi not my people Lognammi What dignities they lost when they were not his people WHen they are lognammi now they are the tayle and not the head Deut. 28.37 now the crowne is fallen from their head Lam. 5.16 and now the Lord hath made them a by word amongst the heathen and a shaking of the head amongst the people Psal 44.14 when the Iewes of old used to imprecate any thing they used their imprecations wishing that such things might befall them as befell most miserable men Ier. 29.22 and of them shall bee taken up a curse by all the captivitie of Iudah which are in Babylon saying The Lord make thee like unto Zedekiah and like unto Ahab whom the King of Babylon rosted in the fire because they committed villanie in Israel and adultery with their neighbours wives So the Iewes now are become a parable and a hissing to all nations and when they wish any misery to a man they wish that hee may be like a miserable Iew and the name is now in detestation to all the world When they were his people the Lord forbade them to marrie with the heathen but now no man will marrie with them no not the Turkes Of old they detested the Publicans as most vile sinners but now they are the onely Publicans who serve under the Turkes no man will trust them now they are so perfidious and their faith is punica fides and they carrie the markes of gods vengeance When men turne from darkenesse to light A bappie change when men turne from darkenesse to light this is a happie change as when they turned from Paganisme to Iudaisme and then they were called prosylites So when they turned from Iudaisme to Christianitie they were called fratres Iudaei Act. 15. and beleevers of the circumcision Act 10.45 So when they turned from Gentilisme to Christianitie they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.6 But when men fall from light to darkenesse that is A miserable change when men fall from light to darkenesse a miserable change as when they fell from the Iewish religion to Paganisme so when they fell from the Iewish religion to the Samaritans So when they fell from the Iewish religion to Saducisme so when they fell from Christian religion to Iudaisme Iosephus lib. 13. tit cap. 18. To fall from the Iewish religion to Paganisme so when they fell from Christianitie to Turkisme and lastly when
taken her for his wife hee might have safely dismissed her because it was error personae So when the Iewes tooke a false Christ for the true Christ here the covenant was of no force and they could never get salvation by such a Christ The second error concerning Christs person was when they denied the true Christ and all the benefits which the Church gets by him The disciples never fell into this errour either to take a false Christ for the true Christ or to denie the benefits which the Church gets by the true Christ Now I will set downe how those Iewes doe erre concerning Christ and hate him most deadly and all the benefits which the Church gets by him First they erre concerning Christs forerunner Elias They erre concerning Christs forerunner Iohn the Baptist and they take not Elias in gifts that is Iohn the Baptist to be Christs forerunner although Elias be alreadie come and they have done to him whatsoever they listed Vide abreviaturas Bux pag. 122. Matth. 17.12 but they expect Elias Tishbites in proper person and when they cannot answer any hard question propounded to them by their schollers they say Tishbi solvet nodos when Elias shall come he shall resolve all hard doubts Secondly They despise Marie the mother of our Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they despise Marie the mother of our Lord and they call her Marah bitternesse and herba Mariae they call herba suspensi they denie that Iesus Christ was borne of a Virgin and they say that gnalma signifieth any other woman as well as a Virgin but this word gnalma is alwayes taken for a Virgin in the Scripture except Prov. 30.19 There the naughtie woman is called gnalma a Virgin when shee wipes her mouth and denies her adulterie yet she would seeme still to be gnalma a Virgin verse 19. and if gnalma were not a Virgin which should beare a sonne what signe were it to confirme trembling Ahaz against his doubting and feare would this signe confirme him to say that a woman should bare a sonne when he refused a signe offered to him either from above or beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 7.11 and this word hagnalma being written still with Mem clausum the Iewes themselves observe that this signifieth Marie to be a Virgin both before her birth and after The Iewes denie that a Virgin could beare a sonne They denie that a Virgin could beare a son they beleeve this that God made the woman out of the side of the man and why may they not beleeve this also that the holy Ghost did overshadow the Virgin Marie and created Iesus Christ in the wombe of the Virgin Marie The Iewes beleeve this that Aaron his rod did budde although it had not a roote why may they not beleeve this then that a Virgin did conceive and beare a sonne although shee knew not a man They acknowledge not the two natures in Christ Thirdly they acknowledge not the two natures in Christ that he is God and man Immanuel God with us Esay 7.14 and Davids sonne and Davids Lord Psalm 110.1 and Ithiel God with us Prov. 37.1 which the ancient Iewes acknowledged I will dwell amongst them Levi. 26. The Chaldee paraphrast paraphraseth it thus I will place my divinitie amongst the midst of the sonnes of Israel according to that of Iohn Ioh. 1.14 The word was made flesh and dwelt amongst us They mocke Christs offices Fourthly they mocke Christs offices and first his Kingly office Matth. 27.29 Haile King of the Iewes and his Priestly office Math. 27.42 He saved others hee cannot save himselfe and his propheticall office Prophesie who smote thee Matth. 26.28 They despise his Kingly office Wee have no King but Caesar Ioh. 19.15 So they despise his Priestly office cleaving to the ceremonies of the law when they stand to the ceremoniall Law they cannot be partakers of Christ crucified for that sacrifice which was burnt without the gate the people cannot be partakers of according to the Leviticall Law but Christ suffered without the gate therefore the Iewes who cleave to the ceremoniall law cannot be partakers of it Heb. 13 12 13. Then they despise Christs propheticall office Deut. 18.15 The Lord thy God will raise up unto thee a prophet from the midst of thee of thy brethren like unto mee unto him shall yee hearken He shall raise up a Prophet like unto me This note ficut as is taken three manner of wayes in the Scripture First for a note of paritie as Math. 10.15 It is enough for the disciple that he be as his master So Mat. 19.19 Thou shalt love thy neighbour as thy selfe See 1 King 22.4 and Gen. 44.18 Secondly it is taken for a note of Identitie as Matth. 20.14 I will give unto this last even as unto thee sicut tibi that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph similitudinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphparitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph Identitatis eundem specie denarium So Luke 15.19 Make me as one of thy hired servants that is make me thy hired servant So Ioh. 1.14 We beheld his glory as the glory of the only begotten Son of God that is we beheld him the true sonne of God Thirdly it is taken for a note of similitude as Matth. 6.12 Forgive us our debts as we forgive our debtors and Math. 18.33 Shouldest thou not also have had compassion on thy fellow servant even as I had pittie on thee So Ioh. 17.22 that they may be one even as wee are one When it is said there the Lord wil raise up unto thee a Prophet like unto me sicut ego sum sicut is not a note of paritie there neither of Identitie but it is a note of similitude as if yee would say he will raise up a very true man as I am and a Prophet as I am This Prophet they were bound to heare but when there came another in his owne name him they heard but this great Prophet they would not heare Ioh. 5.43 Fiftly they abhorre and detest the name of Iesus Ieshuang and when hee is called Ieshugnoth They hate his proper name Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Huiusmodi enim auctio vocis aucta significationis indicium est Robur Salutum Gen. 49.25 This word they divide into two and make it Ieshu gnavoth ac si Christus perversus esset where as Iesus is our Ieshugnatha omnimoda salus both in this life and in the life to come Psal 3.3 They will not so much as name the name of Iesus and blasphemously they say Nomen illius prutrescat Some of them say that the name of their Messias when he shall come shall be Shilo from Gen. 49.10 others of them say that his name shall be Chanina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmud in Sanedrim cap. 11. which signifies grace from Ier. 16 3. Others of them say that his name shall be Menachim a comforter from Lament
5.16 But the name of Iesus they hold in execration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They mocke his sirname Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they hate the name of Christ they will not call their Messias Christus but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilibutus Sixtlie they mocke the crosse of Christ and they call it Tramen stamen because those two resemble the crosse and when they dare not directly speake against Christ crucified yet they will closely under those termes mocke him Seventhly they despise the imputed righteousnesse of Christ and they jest at this that one should be punished for anothers fault then they say Tobias deliquit Sigog plectitur and yet the Lord saies Isa 53.5 By his stripes we were healed And they say It is good reason that every fox pay his owne skinne to the fleaer They deny our Lords resurrection Eightly they denie our Lords resurrection and they say he was stolen away by night and this saying is commonly reported amongst the Iewes unto this day Nynthly they hate the Sacrament of our Lords Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iewes drinke not now the wine of the Christians and they reckon the wine in the supper inter libamina gentium which they may not drinke of and because that wine seales up to us the memorie of our Lords blood shed upon theÌ„ crosse therefore they most of all detest it Lastly they detest us Christians who are called after the name of Christ and they call us minnim haereticos and Nazarets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Idumeans and goi mamzer a bastardly people and they curse those who are converted from Iudaisme to Christianity thrice in the day they curse us Christians after this manner Anathema sit externis in serpente that is they wish to us who are not of their Religion the curse of the serpent and they say that there are foure uncleane beasts named in the Law Rabbi Bechai parteshamini Lev. 11.4 5 6 7. The Camell the Conie the Hare and the Sow These they say signifie the foure captivities which they were under The Camell signifieth the Babylonian Empyre The Hare signifieth the Medes and the Persians The Conie signifieth the Greeke Empyre and so the Romans And all us Christians they detest as the uncleane sow They thinke not themselves bound to keepe an oath to a Christian and they are absolved by their Rabbines of all guilt in the day of expiation if they perjure themselves to a Christian so they hold it not lawfull for a Iew to take Physicke of a christian no not in the greatest danger of death Schechardus in pâ—oemio regum Persie On Bendema a Iew being stung with a serpent a Christian named Iacobus Stephanites came to heale him but hee refusing his helpe hee died and his uncle said unto him when he was dying Blessed art thou my sonne for thou hast a pure soule this day going out of a pure body for now thou shewest that thou hast not transgressed the traditions of thy fathers who sayes Eccles 10.8 he that breakes downe the hedge the serpent shall sting him Thus they call their traditions the hedge yea they goe further against us Christians judging of us as reprobats because we eate things Forbidden in the law and they shew this by a parable Rabbi bechai in parte Shemini They say that a Physitian having two patients under his hand at once knew certainelie that one of them would die and that the other would shortly recover his health he permitted to him that was to die to eate what hee pleased but hee injoyned to him that was to live a more strict dyet as having a regard to his health So say they the Lord the great Physitian had two patients committed to his charge the Iew and the Gentile hee permitted the Gentile to eate what he pleased because there was no hope of his salvation but the Iew who was to live he restraines and puts to a dyet and commands him to eate no uncleane thing but the Lord taught Peter otherwise Acts 10. call not that uncleane which the Lord hath sanctified and made cleane Why Christ forbad to tell any that he was the Christ Quest The knowledge of Christ being so necessary to the salvation of man what was the reason that Iesus forbad his disciples to tell any man that hee was Iesus the Christ Mat. 16.20 Answ He forbade them not to tell of the Messias but that he was the Messias for it was enough for the people to know as yet that they should bee saved by the Messias although they knew not in particular Iesus the sonne of Marie to bee the Messias when Christ sent forth his Disciples Iohn 10.6 7. to preach this was not to preach the Gospel properly so called for that Christ reserved for himselfe to do while Christ was alive his Disciples were not to teach in their masters presence hee sent them foorth only in their first commission to prepare the hearts of the people against his comming therefore Mat. 10.23 Christ sayes yee shall not have gone over the Cities of Israel till the sonne of man come that is till hee come and teach that he was the Messias Error conditionis The last error concerning Christ is error conditionis when they tooke Christ to be a worldlie King or a Prince the Apostles themselves were overtaken with this error for a time and this made them to strive amongst themselves who should bee the greatest and this made the mother of the sonnes of Zebedee to desire of Christ that one of her sonnes might sit at his right hand and another at his left hand and the Apostles continued in this error till after Christs resurrection When wilt thou restore the Kingdome to Israel Acts 1.6 This error conditionis is the lightest of the three A man marrieth a woman hoping that she is rich or that she is a free woman when in the meane time shee is a bond woman and a poore woman this dissolves not the marriage as the errors of the person doth although the Apostles beleeved for a time that Christ should be a temporarie king yet that brake not off the covenant betwixt him and them The Iewes to this day hope that their Messias shall restore the Kingdome of David to the wonted dignitie and that hee shall build the sanctuary againe What the Iewes hope for in their Messias to come and restore their genealogies and reduce every one to their owne tribes and that he shall expell the strangers from amongst them as Esdras did and that hee shall bee most skilfull in the Law Mei Hal Melach cap. 22 post medium and the gift of prophecie shall be restored to them when hee comes which they have not now in their captivity and that hee shall bee a mighty warriour but yet they say that hee shall not have power to worke miracles neither to cause the sunne to stand still
in the firmament as Ioshua did This error conditionis joyned with the two former errors is deadly They deny that Iesus Christ is come in the flesh then they hate the Lord Iesus Christ deadlie and they expect still a worldly King therefore miserable are they Cursed is he that loves not the Lord Iesus Christ saith Paul 1. Cor. 16.22 Let him bee Anathema maranatha The Apostle curses them here in two languages to show that this is a peremptorie curse to bee divulgat through the world And as the Lord would have Christs death knowne through the world therefore the inscription over his head when he hang upon the crosse was written in Hebrew Greeke and Latine to signifie that the Lord would have his death knowne through the world so the Lord would have this curse written in Hebrew and Greeke to signifie that hee would have this curse knowne through the world To be accursed as to be separate and set apart or appointed to evill so that these Iewes who love not the Lord Iesus Christ are separate and set apart that no man should meddle with them and as the Saints are set apart that no man might hurt them so are they set apart that no man may doe them good Isaac said of Iacob Gen. 28.35 Iacob have I blessed and he shall bee blessed so the Lord sayes of the Iewes the Iewes have I cursed and they shall be cursed SECT 5. Of the horrible crueltie of the Jewes in killing the Lord of Life THe Prophet Amos cap. 1. before hee comes to denounce the Iudgements of God against Israel for their sinnes hee sets downe first foure horrible sinnes of the countries about for the which the Lord denyes that he will pardon them and he sayes for three sinnes and for foure I will not pardon which is like unto that of Salomon Praescriptum numerum corigit auget scriptura Pro. 30.18 There be three things hid from me yea foure things which I knew not so v. 21. for three things the earth is moved yea for foure it cannot sustaine it selfe so Pro. 6.16 Sixe things doth the Lord hate yea his soule abhorreth seven that is hee most detests the seventh so Psal 18.1 The Lord delivered him out of the hands of Saul and the hard of all his enemies that is especialie out of the hands of Saul So search the land and Iericho Ios 2.1 that is especially Iericho so tell the Disciples and Peter Mar. 16.10 that is especially Peter because hee had fallen from the Lord this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So for three transgressions and for foure that is especially for the fourth when many transgressions concurre together and the last is the greatest then he will not spare The sinne of Damascus was this The cruelty of Damascus against Gilead That they threshed Gilead with instruments of Iron Amos 1.3 and this they did when Hazael smote the land of Gilead 2 King 10.33 and they threshed them with instruments of Iron as they had beene beating out the corne and cutting the straw with their wheeles made with teeth of Iron This was the cruelty of Damascus to Gilead their neighbours Then he comes to the sinne of Gaza The cruelty of Gaza which was one of the five Cantones of the Philistines v. 6. Their sinne was that they carried away the whole captivitie that is they left none uncaptivated whether this be understood of Israel or of Iudah it is not expressed but they sold them to their barbarous enemies the Edomites It was a cruel thing to carry away people captive and to carry them all captive but most of all to sell them to their enemies the Edomites The third was the sinne of Tyrus vers 9. because they delivered the whole captivitie to Edom The sinne of Tyrus and remembred not the brotherly covenant There was no brotherly covenant betwixt them of the captivitie and Gaza when they led them captive but there was a covenant betwixt them and Tyrus for Salomon and Hiram made a covenant together 1 Kings 9.13 So the sinne of Tyrus exceeded the sinne of Gaza The fourth is the sinne of Edom The sinne of Edom surpassed the sinne of Tyrus his sin surpassed the sinne of Tyrus for he pursued his brother with the sword and cast off all pitty and his anger did teare perpetually and he did keepe his wrath for ever v. 11. Edom was Israel his brother because their predecessors were one yet hee cast off all naturall affection as Esau hated Iacob so did Edom his posterity hate the Israelites Esau hated Iacob and thought to have killed him returning out of Mesopotamia So when he desired liberty to goe through Edom his Countrie hee withstood him So 2 Chron. 28.27 And his anger did teare perpetually Then he comes to the cruelty of the sinnes of Ammon verse 13. Who did rippe up the women with child of Gilead The cruelty of Ammon exceeded the cruelty of Edom. that they might inlarge their borders that they might possesse a land voyde of people that they might revenge that cruelty This cruelty of the children of Ammon exceeded the cruelty of Edom for they killed the women and they killed their posterity The Lord forbiddes to kill the dame sitting upon the egges to take both the young and the old It was a cruelty in Rechab who killed Ishbosheth in his owne house lying upon his bed 2 Sam. 4.6 To kill a man in his owne house which should be a place of refuge to him is a great sinne but to kill him in his bed that is a greater cruelty but to kill the children in their Mothers belly being in their first Mansion and at rest there that is the greatest crueltie of all and then to kill them that they might possesse and inlarge their inheritance then occiderunt possiderunt So that their sinne was greater than the sinne of Edom Then he comes to the sinne of Moah chap. 2. verse 1. because he burnt the bones of the King of Edomes sonne into lime The sinne of Moab exceeded the sinne of Ammon this was a greater cruelty than the cruelty of the sonnes of Ammon first hee burnt the bones then the bones of a Kings sonne and then burnt them into Lime while they were turned into ashes and as the Hebrewes say they sparged the walls with them Then he comes to the sinne of Iudah The sinne of Iudah is greater than the sinne of Moab ver 4. Because they kept not the Commandements of the Lord and their lyes caused them to erre after the which their fathers have walked They kept not the Commandement he seemes to say lesse here than he spake before but it is not so for the Hebrewes use by denying a thing to affirme the contrary the more strongly as they say Exod. 20. He will not hold him guilt lesse that taketh his name in vaine that is he will punish them severely So riches not well gotten profit not
Quest How did the Iewes tollerate Herod to be their King being an Edomite Answ The Edomites were their brethren Deut. 23.7 thou shalt not abhorre an Edomite for he is thy brother the Edomits might enter into the congregation unto the 3. generation Deu. 23.8 that is they might marry with them and they might have a charge among them but the Moabites might not enter into the congregation unto the tenth generation Deut. 23.3 that is they might neither marrie with them neither might they have any charge in Israel Now let us consider what benefits the Iewes may enjoy among us christians and what not What benefits the Iewes may enjoy amongst us Christians Tertullian ad Scapulam First the Iewes are not to be compelled to christian religion Tertullian Non est inquit religionis cogere religionem quae sponte suscipi debet non vi It is not the part of religion to compell a man to religion which should be willingly professed and not by compulsion So Bernard fides inquit suadenda est non cogenda so they should not be compelled to be baptized Cransius lib. 5. cap. 14. for many of them who have beene compelled to bee baptized have fallen backe againe to their vomit of Iudaisme Quest Whether may they be tollerated to circumcise their children now or not How the Iewes may be tollerated to circumcise their children now for Paul saies Gal. 5.4 If yee bee circumcised Christ is become of no effect to you and yee are fallen from grace Answ Those who have received the Gospel and have beene baptized if they bee circumcised they are fallen from grace but these Iewes who stand still in Iudaisme their circumcision to them is not a falling from grace but a confirming of them in their former Iudaisme One who useth alwaies to eate poyson from his infancie If hee eate a poysonable thing it will doe him no harme But if one who is bred with wholesome meates should eate poyson it would presently poyson him So circumcision to those Iewes who are bred in judaisme is not deadly but to these who are baptized and professe christianity it is deadly When christians do tollerate the Iewes who dwell amongst them to circumcise their children this makes not their circumcision lawfull but only tollerable there are two sorts of relaxation of a law the first is when that is permitted lawfully to be done Two sorts of relaxation of a law which was unlawfull before Example 1 King 5.6 Hiram commands wood to be cut for the building of the temple of Ierusasalem that is he permitts it to bee done here his permission makes it lawfull which was not lawfull before There is another sort of relaxation of a law when that is permitted or tollerated to be done which is not lawfull to bee done although it bee permitted no more then it was before thē permission as when a magistrate tollerates a thing which he cannot hinder this thing becomes not lawfull by his tolleration but he tollerates it because he cannot hinder it As Moses did tollerate the bill of divorce for the hardnes of the Iewes hearts So when the christians tollerate the Iewes to circumcise their children this is for the hardnesse of the Iewes hearts for the Iewes would not live amongst christians unlesse they were tollerated to circumcise their children things commanded are bona things forbidden are mala and things permitted are non bona as circumcision is to them when they use it Their Synagogues may be permitted to them Their Synagogues should also be permitted to them and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or oratories for when there is a permissiō to them granted to worship there must be a place granted also to worship in this is not the tolleration of a false religion to permitt them to reade the law as if they should tollerate the Alkaron to bee read in their synagogues for the word of God is still the word of God although they abuse it to a wrong end Iustinian in constitutione clxvi The Iewes had a priviledge granted by the Emperor Iustinian to reade in their synagogues either the Hebrew or the 70. translation and howsoever the Iewes abuse this word to a wrong end in reading of it yet it is the word of God stil and they should be tollerate to reade it providing that they bring not in their blasphemous interpretations upon it Christians may not tollerate forcerie amongst them because it is evill in it selfe yet they may tollerate an Idolater to sweare by his Idoll in making a covenant with them because that is but vitium personae for to make a covenant is not unlawfull and to sweare is not unlawfull It is but a thing unlawfull to them and if they pleased they might sweare by the true God so the reading of the word of God is unlawfull to the Iew but per accidens It was forbidden to the christians to marry with them Canon cave Christiane 15. cap. 17. siquis Iudaice Eze. 28. quest 1. ex concilio Tolitano cap. 4.62 but if it fell out that they were both Iewes who married and one of them were converted to the christian faith then the Church ordaines Transibunt filij minores in infidelitate nati in favorem fidei a parente infideli separabuntur ne ejus involvantur erroribus that is if one of the parents become a christian then he or shee who are christians shall have the charge in bringing up the young ones that they be not nuzled up in the infidelitie of the parent who remaines an infidell As for their servants Concilio Tolitano Tom. 4. cap. 59. cap. 11. it was forbidden that a christian should serve a Iew Prohibitum christianis cujus cunque sexus famulitio domestico inservire Iudeis Amongst the Iewes an Hebrew might serve an Hebrew secondly an heathen might serve an Hebrew thirdly an Hebrew might serve a converted gentile but hee might not serve a Gentile not converted A Christian might not serve a Iew yet they tollerate that a Iew may serve a christian Quest What if a Christian had three serving him a Iew a Turke and a Christian the Turke observes the fryday the Iew the Saturday and the Christian the Sunday might the master compell his Christian servant to worke upon the Sunday as hee might compell the Turke to worke upon the Fryday and the Iew upon the Saturday Answ There is not the like reason in these for the observing of the Sunday is Gods ordinance and the Church determinate so The observing the Saturday was one of Gods ordinances but not now and the observing of the Fryday was never Gods ordinance On that day the servant is the Lords freeman The Hebrews call slaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sen. lib. 3. de beneficiis Rev. 18.13 because their bodies are only subject to their masters but not their soules Seneca servitus in totum hominem non descendit pars melior ejus est
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
when the Lord brought the Prophet and shewed to him those bones and asked him Sonne of man can these bones live and the Prophet answered him Lord thou knowest then the Lord caused these bones to take sinewes and flesh and skin and at last there came a winde and put breath into them and they did live there was but small hope that these bones should live againe yet when the Lord did breath upon them then they did live If a man should looke now with a naturall eye upon the dead and dry bones of the captivity of Iudah and were asked as the Lord demanded the prophet whether they should live againe or not all his answer would be this Lord thou knowest but yet when the winde of Gods grace shal blow againe upon them they shall revive from death to life and they shall returne from the captivitie The fourth type of Gods mercy in delivering of the Iewes from the captivity of Babylon was shâ—wne to Zacharie The fourth type shewed to Zacharie cap. 5.9 when hee saw two women carrying an Ephah betwixt the heaven and the earth when they were carrying the wicked Iewes to Babylon yet in the midst of his anger he remembers mercy carries them not on the wings of an Eagle or a Kyte but on the wings of a storke which signifies mercy Chasida misericordia and why may not the Lord who is gracious and mercifull remember those poore captives in their long desolation Ob. But their sinnes have beene hainous and great and many in number Answ But wee must remember that where sinne aboundeth there grace aboundeth much more Rom. 5.15 and that his mercy is above all his workes The farther that these poore wretches have fallen from the Lord his mercy is the more magnified in recalling of them Gods mercy and mans miserie have not beene unfitlie compared to the sunne and the moone when the moone is farthest from the sunne then the sunne gives his light most brightly to the moone So when miserable sinners are farthest from God then the sunne of Righteousnesse the Lord Iesus Christ shall bee pleased sometimes to shine upon them And although their sinne were as red as the skarlet Isa 1.18 yet he can make them as white as the wooll The number of their sinnes cannot hinder the pardon of them David sayes Psal 35.7 ini quitates transierunt caput meuÌ„ that is they were more in number then the haires of my head yet they hindred not the pardon of his sins the Lord would not have Peter to pardon only seven times or seven times seven times but seventie times seventimes Now if the Lord will have Peter to do this how much more wil he bee ready to pardon who is the Ocean of mercy hee that made the eye shall he not see and he that puts mercy in others shall hee not bee mercifull And if Ionah had pitty on his gourd that grew up in one night and withered in another Ionah 1.10 shall not the Lord then have pitty on his people who were once a royall generation and kingly Priesthood 1. Pet. 2.9 Ob. But they have beene bloody murtherers of the Lord of life blasphemers of his holy name and haters of the Gospel and of all those who in call upon the name of the Lord Iesus Christ how can they then be saved God shewing mercy to Paul a bloody persecutor shewes that God may be mercifull to the Iewes Answ Consider but the example of Saint Paul and apply his example to them and then ye may see how God shall shew mercy upon them Saint Paul who was a Pharisee of Pharisees that is a most precise Pharisee Act. 26.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a most accurate separation from others for zeale hee persecuted the church Phil. 3. and hee procured letters to apprehned binde the poore Christians and caused many of them to blaspheme Act. 26.11 and what if Paul had been there when Christ was crucified would he not have cryed with the rest of the Iewes away with him away with him would he not have said with the rest wee have no King but Caesar and let Barrabas live Whatsoever Christ was convicted for of that he absolves his children and Christ die yet for all his sins the Lord hath pardoned him and why may he not shew the like pardon upon these poore sinners And for there fearefull blasphemies and manie insurrections let us observe but this one comfortable ground whatsoeuer the Lord Iesus Christ was condemned for that he absolves his children of But Iesus Christ was condemned of blasphemie and affecting of Caesars crowne therefore the Lords death shall acquite the repenting Iewes of their blasphemies against him and of their mutunies and seditions against Caesar Now let us consider more particularly the calling of these Iewes secondly the manner how they shall be called and thirdly the end of their calling The first reason of their calling is taken from the promise Reason 1 made to their fathers Of the calling of the Iewes Rom. 11.27 The Lord remembers the covenant made with Abraham Isaac and Iacob both ascending and descending descending he remembers Abraham Isaac and Iacob then ascending Levit. 26.43 I will remember my covenant with Iacob and my covenant with Abraham I will remember my covenant made with Iacob in Bethel and I will remember my covenant made with Isaac in Mount Mâ—riah and I will remember my covenant with Abraham when hee cut the calfe in twaine and past betwixt the partes thereof Ier. 34.18 God being mindfull of the covenant loves the Iewes because hee loved their fathers he loves the children also Quest But what hope is there of the salvation of the Iewes seeing they are enemies to the Gospell Answ They are now saith the Apostle enemies but yet this people are beloved of God because of the election once made for his election is not frustrate for the infidelity of those who hate the Gospel seeing Gods calling and election are without change Reason 2 There shall come a deliverer from Sion Rom. 11.26 but it is better translated Of the calling of the Iewes there shall come a deliverer to Sion Est dativus commodi so Zach. 9.9 a King shall come to thee that is for thy profit and there shall come a deliverer to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew it is Goel Goel was the next of the kindred who had power to redeeme the morgaged lands which their friends had morgaged and had power to deliver them when they were captives and they were the revenger of their blood Christ being the Iewes Goel he will deliver them from their captivity Reason 3 The third reason is taken from Christs intercession Father forgive them for they know not what they doe Of the calling of the Iewes The efficacie of Christs intercession doth not onely extend it selfe to the Iewes who were living then but also to the posterity to be converted Iohn 17.20
Reason 4 The fourth reason when the most ancient people of the world were captivate and destroyed Of their calling yet the people of the Iewes in all those changes and alterations remained a people distinguished from all other people by their profession a people dwelling by themselves Num. 23. and having no medling with other people whom the Lord would not have slaine but scattered Psal 59.11 This shewes the wonderfull providence of God over them and that they are reserved for their time of calling againe In the last dayes there shall bee a full conversion of Reason 5 the Iewes Of their calling Apocal. 7. when the foure Angels were forbidden to hurt the earth and the sea till those 144000. bee sealed in their foreheads of all the tribes of Israel of the tribe of Iudah were sealed 12000. and of the rest of the tribes as many which prophecie according to the letter is to bee understood of the calling of the Iewes because the Israelites there marked in the forehead are expreslie distinguished from the Gentiles who are marked and from other languages verse 9. The sixt reason Hos 3.4 The children of Israel shall Reason 6 remaine many dayes without a King and an Ephod Of their calling and without a Teraphim afterward shall the children of Israel returne and seeke the Lord their God and David their King Here are foure estates and conditions of the Iewes set downe first when they had their Ephod and religiously worshipped the Lord secondly when they had their Teraphim and were Idolaters thirdly in their estate now when they want both their Ephod and their Teraphim that is they are neither true worshipers of God now neither are they Idolaters now for they hate Idoles fourthly when they shall returne to seeke the Lord and David their King then they shall bee Ruchama Saint Paul wishes to be accursed for his brethren the Iewes this desire came from the holy spirit therefore Reason 7 it must not bee frustrate Of their calling for God and nature does nothing in vaine Ob. But ye will say can a man wish his owne damnation for the glory of God and safety of his Church Answ Wee have a naturall life and wee have a spirituall life wee should preferre our naturall life to another mans naturall life A man is rather bound to preserve his owne life then another mans of equall condition A man is bound to preserve his owne life rather then another mans of that same degree when onely hee considers his life as his life but when there comes in another respect as for honesty vertue or fidelity one man might give his life for another Iohn 15.13 greater love then this hath no man when one bestoweth his life for his friend The two Pythagoreans are much commended for their mutuall friendship one to another the one of them gave himselfe a pledge for the other that if he should not returne at such a day to the Emperor then hee should die for him the day comming and hee not appearing his friend who lay in pledge for him was adjudged to die for him and when they were leading him out to execution his friend came and redeemed him and entred in his place to be executed for him the tyrant seeing these two such constant friends he quite them both and wished earnestly that they would take him in to bee the hird friend to them Lactantius lib. 5. de institia cap. 18. Lactantius inferre upon this that if it be a glorious thing to die for a friend how much more glorious is it to die for Christ A man is bound to lay downe his naturall life for the safety of his superiors Secondly a man is bound to lay downe his naturall life for the safety of those who are his superiours And they put this case If the King and the subject were in one ship or the father and the sonne the shippe breakes and there is but one planke which cannot serve two to swimme out upon In this case the subject is bound to quite the planke for the safety of his prince and so is the sonne to quite the plancke for the safety of his father Indignus est vitâ qui vitae suae authorem negligit hee is not worthy of life A man is bound to lay downe his temporarie life for the spirituall life of his brother who contemnes him who hath been the author of his life Thirdly a man is bound to quite his temporarie life for the spirituall life of his brother as Christ did 1 Ioh. 3.16 Hereby we may perceive the great love of God who was pleased to lay downe his life for us ought not wee then to lay downe our lives for our brethren and vers 23. This is his Commandement that we love one another as he gave commandement This was his commandement Ioh. 15. That yee love one another as I have loved you And the reason of this is because wee are members of one body Ephes 4. and 1 Thes 2.8 so being affectionately desirous of you we were willing to have imparted unto you not onely the Gospell of God but also our owne soules because ye were deare unto us In the naturall body one member hazards it selfe for another as the hand for the head so should the members in the mysticall body doe Fourthly in the defence of the Church a man may lay downe his naturall life as Sampson did and we have an example of this 1 Mach. 6.43 of one Eleazar surnamed Savaran who perceiving an Elephant greater than all the rest and supposing that the King was upon him vers 46. he crept under the Elephant and thrust him in the bellie and slew him whereupon the Elephant fell downe upon him and killed him The fathers doe not condemne this act of Eleazar Ambros li. 1. de of ficiis but they commend him much for it in that he layes downe his naturall life for the safetie of the Church Lastly wee are to lay downe our temporarie life above all for Christs sake as the martyres did We are to lay downe our temporall life for Christ this farre wee see how we may lay downe our naturall life for others but to lay downe our spirituall life for others that wee cannot doe a man may desire at some times the deferring of the injoying of the spirituall life for a while for the good of the Church Phil. 1.24 but hee cannot absolutely wish himselfe to be Anathema for the good of the Church Paul in a supposition wishes rather that he may be cursed In a speech joyntly taken both the partes may be true which being separate the one is true and the other is false then the Iewes condemned but hee wishes not this absolutely In a speech jointly taken both the parts may be true which being separate the one is true and the other false as Elias saith to Ahab The Lord hath not spoken by me if thou returne in peace from the
battell this supposition joyntly taken is true but sever the parts then the one is true and the other false The Lord hath not spoken by mee that is false Thou shalt not returne in peace that is true Example 2. Ioh. 21.25 If all that Christ had spoken and done had beene written then the world could not containe those bookes All that Christ hath spoken and done is written that is false The world is able to containe those bookes which he wrote that is true Example 3.1 Cor. 13.1 If I should speake with the tongue of men and Angels and have not charitie then I am nothing Paul to be some thing that is true but Paul to be some thing and want charitie that is false Example 4. Gal. 1.8 If an Angell from heaven should preach another Gospell he should not be beleeved An Angell to be beleeved that is true but an Angell to preach another Gospell from heaven that is false When wee desire a thing in complexo the parts may be true and yet sever them they are false So when wee desire a thing comparatively in complexo the parts may be true but severally we wish them not Example 1 King 3.26 When the mother of the child wished the child rather to be given to her who was not the true mother than the child should be cut in sunder yet she neither wishes the child to be cut in sunder nor the child to be given to another So Saint Paul wishes here rather than the Iewes should be cast away that he should be Anathema but hee wishes not absolutely that he should be Anathema and that the Iewes should be cast away Consider Paul as onely looking to his brethrens salvation and then he casts all things behind his backe in respect of it Paul cannot wish this absolutely to be accursed for his brethren but when Paul turnes himselfe to the view of eternall glorie and to the salvation of his owne soule he cannot wish this to be damned for his brethrens saftie for a mans salvation should be dearer to him than all the world yea than the Church it selfe This wish then was not an absolute wish which Saint Paul wishes here but onely it signified his earnest desire to have his brethren saved If he had considered this vestitum omnibus circumstantiis he could not have wished it Example a man is condemned to die for some great offence it is lawfull for his wife to wish her husband to live because he is her husband and the father of her children but if shee should wish him to live and the wish were vestitum omnibus circumstantiis that is she wishes him to live Paul could not wish this vestitum omnibus circumstantiis notwithstanding he hath beene a notable malefactor and transgressor of the Law that way to wish him to live were altogether unlawfull so if Paul wished the safetie of the Iewes onely respecting their safetie than this was a lawfull wish but to wish absolutely his owne damnation secluding himselfe from the Kingdome of God this had beene a sinne and altogether unlawfull If yee consider Pauls wish materially onely Paul may wish this materially but not formally setting aside other circumstances hee might be accursed for his brethren but if yee consider his wish formally with all the circumstances he cannot be accursed for them If ye consider Christs desire Let this cup passe materially onely according to Christs infirmitie as he was man then he wisheth this cup to passe but when he considers this cup formally with all the circumstances then hee must drinke this cup for to expiate the sinnes of men and satisfie the wrath of God then he cannot let this cup passe Paul then wishing the salvation of the Iewes with such an intensive and earnest desire moved by the Spirit of God to it his desire must be fulfilled and shall be fulfilled in the owne time Every plant which the heavenly father hath planted shall not be rooted up Math. 15. 13. The Iewes are a plant which the heavenly Father hath planted therefore they shall not be rooted out Now we are to remove those objections which seeme to denie the conversion of the Iewes Object 1. Let their eyes be darke that they may not see but bow downe their backe alwayes Rom. 11.10 Here it might seeme that the Apostle foretells the finall rejection of the Iewes Answ The Apostle doth not foretell here their finall rejection but their rejection for a time Object 2. Hos 1.6 I will no more have mercie upon the house of Israel but I will utterly take them away Answ The Lord shewes here that hee will not call the tenne tribes backe againe to Israel but as for the house of Iudah he promiseth to call them backe but he promiseth not utterly to destroy Israel now but in his owne time to call them backe againe Object 3. Math. 21. Marke 11. Christ cursed the Figgetree saying hence forth thou shalt never bare more fruite and on the morning when the disciples passed by they saw the Figtree withered up This tree signified the people of the Iewes and it may seeme that they are so withered that they shall never bare fruit againe Answ Saint Ierome writing upon the second of Habbakkuke saith In seculum signifies a long time but in saeculum saeculorum signifies eternitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies saeculum but not saeculum saeculorum Object 4. 1 Thes 2.16 The wrath is come upon them to the uttermost this might seeme to speak of their finall rejection Answ The Apostle onely is speaking of the rejection of the Iewes for a time who lived in his time and who withstood the Gospel and that he meanes not of a finall rejection it is cleare Rom. 11.8 God hath given them the spirit of slumber unto this day which shewes that they shall not be alwayes in this sleepe of slumber Object 5. Luke 18.7 The son of man when he shall come shall scarce finde faith on the earth then it might seeme that there shall not be such a plentifull harvest in the Iewes conversion Answ Although there bee a great number of the Iewes who shall bee called in the latter times that if they be compared with the Gentiles who are infidells and with those who have heard the Gospell and fallen from it they shall bee but few compared with them and where there is greatest hope that faith should bee found there will be greatest apostasie found and faith will scarce be found amongst them SECT 9. Of the manner of the calling of the Jewes AS a wise Physitian in curing of a disease remoues the cause first before hee comes to cure the disease He will take the vaile of the ceremonies from off their hearts the cause why they reject Christ was because the vaile lay upon their hearts hee removes the vaile first and then he cures them hee removes the vaile first the vaile of the ceremonies Ier. 3.16 In those dayes
the heavie curse of God hath alwaies followed them for this conceit hinders them to looke upon him who is greater then the temples and whereof the temple was but a type when the Lord cast Adam out of Paradise hee set up cherubims and a flaming sword to keepe Adam backe that hee should not eate of the tree of life any more as the Lord tooke away all occasion from Adam that h should not trust to get life any more by the tree of life so least the Iewes should trust any more in the temple the Lord hath taken away this occasion from them that it shall never bee built againe that they may looke to him who is greater then the temple Mat. 12. Thirdly They hope that they shall bee united under one head who shall be a naturall Iew. they hope that they shal be united under one head in their owne land of Canaan and that their dominion shall reach to those parts of the world But they are wonderfull blind in application of the prophecies sometimes they take the prophecies not to be fulfilled yet which are already fulfilled such is that place Lev. 26.44 Secondly such places which are to bee understood mystically they expound literally as Obad. 20. the captivitie of this host of the children of Israel shall possesse that of the Cananites even unto Zarephath and the captivity of Ierusalem which is in Sepharad shall possesse the cities of the south This prophecie was fulfilled in part when Iudah Beniamin were restored by Cyrus againe But this prophecie is most to be understood mystically not according to the letter for the ten tribes were never brought backe againe as Iudah was but the Iewes understand this prophecie of the captivity which were taken away by Titus and Vespasian and they literally apply this to themselves but falsely By Zarephath they understand France They hope that these parts of Europe shall be subject to them and by Sepharad they understand Spaine and so the Chaldee paraphrast paraphrases it Sephania they perswade themselves that they shal be Lords and commanders of all those countries that those Iewes who live abroad out of Canaan shall send yearely tribute to them into Canaan in token of their subjection to them as when Nehardagna in Babylon sent a yearely tribute to Ierusalem in token of their obedience to them So shall the Iewes who live abroad out of Canaan send their yearely collection to Canaan in token of their subjection to their King but since the Iewes said that they would have no other King but Caesar and refused Christ to be their King they shall never have a King of their owne againe they lived so long under the subjection of the Romans and now they live under the Turkes for the most part but when the Iewes shal be called againe although they have not a King of their own nation yet the Lord then shall incline the hearts of those under whom they live to further them in the service of God as hee moved the heart of Cyrus a heathen to send home the captives from Babylon to further the worship of God Some of our Writers more subtilely than solidly commenting upon the conversion of the Iewes follow them too neare in this conceit of their conversion Some of our Writers applies some places of Scripture more literally than mystically to the Iewes and they apply those places of the Prophets more literally than mystically and they hold that the Iewes shall be restored againe to the land of Canaan and that they shall live under a visible monarchy there they discribe as it were a new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us and they hold that the fortie fifth yeare after their conversion they shall overthrow the great Sultan at the lake Gennesareth and this they goe about to prove out of Ier. 31.42 A woman shall compasse a man that is the weake nation of the Iewes shall conquer the great Empire of the Turkes whereof the meaning of the place is A woman shall compasse a man that is shee shall seeke whom shee may marrie contrary to the common custome for the man seekes the woman and not the woman the man these they call Gog and Magog and this battell shall be say they in Canaan Ezech. 39. and after this battell they shall dwell in Canaan and the kingdome shall be setled at Ierusalem and they shall be all united together under one head their King then the Iewes from all places shall come to Ierusalem and they shall be preachers of the glad tidings of salvation Then the fulnesse of the Gentiles shall come in and as Cyrus when he besieged Babylon he diverted the course of the river Euphrates so shall they divert the errors of the Antichrist and they being converted shall convert their brethren not onely those who adhere to Antichrist but also those who adhere to the Mahumet The conceit of fabulous Esdras of the bringing backe of the ten tribes to the land of Canaan againe This conceit that they shall be gathered under a visible Monarch to Canaan againe is not unlikely to that dreame of fabulous Esdras who tells us 2 Esr 13.40 when the ten tribes were carried away and came to Euphrates then the Lord caused the river to part it selfe as Iordan was divided of old then they went into a farre countrey a yeare and a halfes journey where never man dwelt before and so when they shall returne againe to their owne countrie then the Lord shall cause the river Euphrates to give way to their passage home againe as it did before in their going but these dreames are quite contrary to the Scripture for the Lord threatens that within sixtie five yeares after the captivitie of Ephraim Ephraim shall be so broken that he shall be no more a people Esa 7.8 But this fabulous Esdras dreames that these ten tribes are now a mightie nation A vagabond Iew who called himself the head of those ten tribes was â—urnt at Mantua and shall come home againe and possesse their owne land A certaine vagabond Iew who called himselfe Salomon and gave himselfe out for the King of these Iewes who dwell beyond the Caspian hilles promised that he would bring backe that mighty nation againe This man was apprehended by Charles the fift â—and was burnt at Mantua in Italie for his cousonage and falsehood The Iewes in their Cronicle which they call Semach David call this Salomon Mulcho and they adore him as a martyre Are these the Iewes who will overcome the Turke This gathering of the Iewes againe to Canaan to live under a visible Monarch seeme to be almost as fabulous as the other And this may satisfie us that they shall be gathered to some visible Church both amongst themselves and with the Christian Churches dispersed abroad but that they shall be called to dwell in their owne countrie againe that place Ier. 23.8 will not make this good to misapply a plâ—ce from the estate
cattle horses and sheepe when they cannot hurt the men themselves So he envies our good name The devill in the Syriacke Vide Buxtor in radice gnug Math. 4. is called A kal Kartza commedens accusationes and the reason of the name was this because they gave these Sycophantes and accusers pasties baked with honie that they might accuse and caluminat the more freely It was hee who objected to the Chrians Thiestaeas caenas incestus Oedipodeas promiscuas libidines conjurationes in principes And therfore he is a most impudent accuser Satan stood at the right hand of Ioshua to accuse him Zach. 3.1 for the accusers stood at the right hand of him whom they accused Ps 106 The devil is Ptyas Tertul quiquid publice utilitati infamis erat that spitting serpent Psa 144 who spits his venome a far off Tam absentes laedit quam praesentes pungit And therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—rimâ—nator criminatio non sit sine veâ—bis sed Satan adâ—ersotur verbis factis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies traijcere because with his venemous dart he peirces the children of God he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susurro who whispers privately against the children of God but he is an open calumniator who markes the wants and defects of the children of God when Ioshua stood with soule cloaths before the Lord Satan was ready to accuse him Zach. 3.3 when he was new come out of the Captivity like a firebrand new taken out of the fire Satan hath no pitty on him but he is then ready to accuse him if Ioshua's cloathes be sulled he is ready to marke that so he watches for our halting Ier. 20.10 and is glad when he sees us halt Psal 35.15 and if there be a hole in our coate he will say we are ragged and if we halt but a little he will say wee are creeples Therefore we had neede to pray Psalme 120.2 Deliver my soule O Lord from lying lips and from a deceitfull tongue So he envies our life in the policie an evill spirit of discention came betwixt Abimelech and the men of Sechem Iudge 9.23 But above all he envies our spirituall life Satan above all envies our Spirituall life Therefore it was that hee let Saint Paul that he might not come to the Thessalonians 1 Thes 2.18 for he knew well that where there is no vision the people are naked Pro. 29.18 and this was the reason why he was a lying spirit in the mouthes of the false Prophets And when the pastors are present with their flockes and sowing their good seede Satan comes in and pickes up the good seede which is sowne Math. 13.19 and when they have sowne their good seede then the wicked one comes and sowes his kockell and his darnell and when the seede hath taken roote Satan leaves not off here he sought to winnow Peters faith Luke 22.31 so he labours to corrupt the pastors to teach hereticall doctrine and this is called a doctrine of Devils 1 Tim. Satan envies our spirituall life as our hearing of the Word he possesseth a man with a deafe devill Marke 9.25 The Lord takes the greatest paines about our eares more than any of the rest of all our senses to open our eare Esay 50.5 to uncover our eare Iob 33.16 To circumcise our eare Ierem. 6.10 To unstop the eare Esay 35.5 To boare our eare Psal 40.6 So stillare in aurem to drope into our eare Ezeck 21.2 Deut. 32. Hence it is that so often it is repeated in the Scripture He that hath eares to heare let him heare But the Devill shutes the eare he possessed a man with a deafe devill Marke 9.25 The eare is Ianua vitae the gate of life Faith commeth by hearing he stoppeth this sense that he might not heare and so get faith He temptes us in our faith 1 Thes 3.5 I sent to know your faith least by some meanes the tempter should have tempted you Sometimes he drawes us to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we have no faith when hee pickes up the seede when it is new sowne Math. 13. here there can be no faith sometimes he drawes us ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to little faith O thou of little faith Math. 14.31 and sometimes hee drawes us ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wavering when the ballance goes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up and downe and keepes not an equall measure when Peter said to Christ Math. 26.35 If all should leave thee yet would not I here the ballance goes up and when he denied him at the voice of a Damsell Math. 26.69 here the ballance goes downe So when he said to Christ Iohn 13.6 Thou shalt never wash my feete here the ballance goes downe and when he said unto him wash head feete and all Iohn 13.9 here the ballance goes up So when he said Master bid mee come to thee on the water Math. 14.28 here the ballance goes up but when he said I sinke Master Math. 14.30 here the ballance goes downe But he suffers few to come to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great faith Christ gives that commendation but to two and they were both strangers to the Cananitish woman Math. 15.28 and to the Centurion Math. 8.10 And how earnest he is against our spirituall life we may see it by his often tempting of Christ He left him for a season Luke 4.13 Yet he tempted him againe by the Pharisees and Saduces and by Peter Math. 16.23 And when Christ was about to offer himselfe a sacrifice to God his Father then came the Prince of this world to discourage him Iohn 14.13 actantius in Alen. So Satan hates the Christians and the Christian religion above all religion Lactantius saith when the heathen were sacrificing to their gods if a Christian had beene present they facrificed not Hence was that saying brought in into their mysteries exeant Christiani let the Christians goe forth he hated so the Christians that he could not abide them nor their religion The Scripture gives Satan many strange and terrible names first he is called Satan The Scripture gives Satan many terrible names because intestino odio homines prosequitur he hates man with a deadly hatred he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hater of men but we have to oppose to him Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of men Secondly he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accuser of the brethten Revel 12.10 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not any sort of accuser but such an accuser who accuses before a King In the Revel 12.10 hee is called the accuser before the Lord So he accused Ioshua before the Lord Zach. 3.3 and opposite to him we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who interceeds with the King for us Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or
advocate 1 Ioh. 2.1 Thirdly the devill is called Abaddon and Apollyon Revel 9.12 and the Devils are called Sheddim Deut. 32.17 Psal 105.37 from Shadad evertere praedari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daemon vastare Esay 16.22.23 And in the Historie of Tobias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastabit the devill is cald Ashmodeus from Shamad vastare because he makes havocke and wastes all and opposit to him is Christ who is our Saviour and saves us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominus muscae Fourthly the devill is called Beelzebub dominus muscarum lord of flies the Legions of the devills flies in the middle Region of the aire But the Lord of Hostes is opposit to him who hath commandment over all the creatures Fiftly he is that old Serpent Revel 12.19 And the Serpent opposit to him is Christ lift up in the wildernesse Ioh. 3.14 Last Satan is a roaring Lyon and Christ the Lyon of the Tribe of Iudah is opposite to him Revel 15.15 When Zacharie saw foure hornes lifted up to scatter Israel he saw foure Carpenters ready to beate them downe Zach. 1.10 So whatsoever hornes Satan lifts up against the Church The Lord is ready to beate them downe and if there be poyson in the Serpent Christ is our Antidote In every fight it is most fit that wee know our owne weakenesse and the strength of our adversarie It was of old a most fearefull thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight with beasts 1 Cor. 15.32 we have to fight with a roaring Lyon and an old serpent qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est who useth both craft and malice in his fight against us Therefore seeing we are not able to withstand him in this fight we should pray to the Lord God who is Ish milthama vir belli that hee would stand for us least wee fall in this combat SECT 15. By what meanes Satan is to be resisted THe weapons wherewith Satan is to be resisted are not carnall weapons 2 Cor. 10.4 for the weapons of our warfare are not carnall but mighty through God to the pulling downe of strong holdes First wee will handle here the counterfeit and false weapons by which men have gone about to resist Satan and next the true weapons by which he is to bee resisted The counterfeit weapons which have beene used to resist the devill The counterfeite weapons by which men have gone about to resist Satan were either in the Iewish synagogue or Christian Church The counterfeit weapons in the Iewish synagogue In the Iewish synagogue God commanded the Iewes to weare Phylacteries to put them in remembrance to observe the Law of God out they abused these Tephilim or Phylacteries they made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or helps to prayer as though they were derived from Palal precari to pray and not from Taphal apponere which is the right root and the 70. translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if as ye would say immobilia things that could not be removed but afterward they abused them to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remedies against enchantments which varro called Praebia quasi brevia hence comes our word briefe which Satan gives to men for to save themselves from hurts Therefore it was altogether prohibited in the Councill of Laodicea to make Phylacteries The Chaldee paraphrast paraphrasing upon Cant. 3.8 brings in the synagogue of the Iewes speaking after this manner I am beloved above all people because I binde my Tephilim upon my left hand and the paper is affixed to my right side and the third part of it looks towards my bed that there may be no power in the Devils to hurt me Here they abuse their phylicteries as a remedy against Magicke Secondly they abused their circumcision making it a remedy against Satan the Chaldee paraphrast paraphrasing upon the words of Soloman Cant. 3.8 Every one hath his sword upon his thigh for the feare of the night he notes this word upon the thigh to be the seale of circumcision in the flesh whereby they prevaile and doe not feare the devils that walke abroad in the night Thirdly they abused incense making it a meanes to banish the devill Cant. 4.6 I will get me to the hill of incense The Chaldee paraphrast pharaphrasing upon this place saith Omni tempore quo populus domus Israel tenebat manibus suis artem patrum suorū justorū fugiebant daemones nocentes tenebriones matutini meridiani eo quod majestas gloriae domini residebat in domo sanctuarij quae aedificata est in monte Moriah omnes daemones spiritus nocentes sugiebant ab odore incensi aromatum that is all the time that the house of Israel kept the Art of their holy Fathers the devils fled away both the morning devils and those of the midde day because the majestie of God dwelt in the sanctuarie which was built upon mount Moriah and all the devils fled away when they smelled the smell of this incense Fourthly they held that rootes and hearbes had power to expell the devill Iosephus lib. 7. cap. 23. Radix quae bara dicitur ◠statim expellit daemonia The roote called Bara presently drives out the devill And the same Iosephus in his book 8. of Antiquity cap. 7. shewes that Salomon had skill in exorcising and conjuring of spirits which he got from the Lord as the rest of his knowledge and that he used to hold these rootes to the nostrells of the possessed that by the smell or smoake of these the devils might bee driven out Thus we see how the Iewes in these times were too much given to magicke Fiftly they tooke the Liver of a fish whereby they might cast out Satan Tob. 7. but these are carnall weapons and the devill doth no more care for such weapons than the Leviathan doth who esteemeth Iron as straw and brasse as rotten wood Iob 41.27 The arrow cannot make him flie slingstones are turned with him into stubble and he laugheth at the shaking of a speare Object But they say because the Angels assume bodies upon them therefore bodily things may affect them and please them or displease them Answ The bodies which they tooke upon them were not the bodies of flesh and blood as ours are Luk 24. a Spirit hath not flesh and bones Ephes 6.12 Wee wrestle not against flesh and blood but against principalities and powers when the spirits assumed bodies they were but Aeriall bodies they could neither bee drowned burned nor hurt they were onely dissolved againe into the Element No bodily thing could hurt them when the Seraphin tooke a coale from the Altar with a paire of tongs the Seraphin did not this for feare of burning Esay 6. But onely to shew that he would use the ordinary meanes which were appointed for the Altar when he tooke the coale from it So the Angell when hee appeared in a bodie to Manoah he went up in the fire but was not burnt by it Iudge 13.20 No externall
with Idols 2 Cor. 6.14 Gideon strove with the men of Sechem and his fathers house against Baal and therefore he was called Ierubbaal and Ierubasheth 2 Sam. 9.21 because hee put Baal to shame and disgrace When they fell from the Lord and worshipped Idols at this time they were sore oppressed by the Madianites then the Lord sendes Gideon to deliver them Gideon desired a signe of the Lord to confirme him when he was to goe against the Madianites Whether Gideon tempted the Lord when he asked a signe of him Quest Was not this a tempting of the Lord to aske a signe of him so often An. God is tempted two maner of waies by men first when they seeke not a signe directly of God but when they mistrust his power then they are said to tempt the Lord he tempted him ten times in the wildernes Num. 14.22 which Rabbi Salomon reckons up this way The Israelites tempted the Lord tenne times in the wildernesse through unbeliefe first they tempted him at the red sea Exo. 1â— Secondly in Marah Exo. 15. Thirdly in the desert of Sin Enod 16. Fourthly when they left Manna while the morrow Exo. 16. Fiftly when they sought Manna upon the seventh day and found it not Sixtly at â—apâ—dim at the waters of contradiction Nu. 21. Seventhly at Herob by the golden calfe Exo. 32. Eightly at Habara Num. 11. Ninthly at the graves of concupiscence Tenthly at Pharon which the spies made when they went to spieÌ„ the land Secondly God is tempted when we desire of him a signe for curiositie as doubting of his power so the devill desired Christ to turne stones into bread Wee tempt God when wee desire of him a signe for curiositie Matth. 4. And they of Nazaret would have had a signe of him when they said Whatsoever we have heard done in Capernaum doe also here in thy owne countrie Luke 4.23 So the Pharisees and Saduces would have had a signe of him from heaven Matth. 16.1 But Gideon who had a singular warrant from the Lord to aske a signe tempted him not through doubting or curiositie neither Zacharie when he said whereby shall I know this Luke 1.18 Neither Marie when shee said how can this be Luke 1.34 when the Angell gave her a signe of her conception that shee should conceive This how in Marie was admirantes not dubitantes In Zacharie it was mixed with doubting but it was not of infidelitie as the doubting of the Pharisees and Saducees was The first increase of Idolatrie The first increase of Idolatrie was when the Sechemites tooke the Ephod which Gideon had made and set it up for an Idoll in the house of Baal berith in Sechem Iudg. 9.4 and 46. Quest Gideon made this Ephod not to be an Idoll but to be a remembrance of thanksgiving for their deliverance as the Reubenites set up an altar in the other side Iordan Whether did Gideon purpose to make an Idoll of this Ephod or not Answ Gideon caused not a new Ephod to be made neither minded he to have set it up as an Idoll but as a remembrance to the Lord when the Rubenites and Gadites erected and attar on the other side of Iordan Iosh 22.9 they did it not of that minde to sacrifice upon that altar but onely they set it up for a memoriall of thanksgiving to the Lord. And it is cleare that the Israelites went a whooring after this Ephod but after the death of Gideon verse 27. therefore they interpret not well this place who interpret it thus fornicatuâ— est omnis populus post eum all the people went a whoring after him as though they followed Gideon in this Idolatrie but Iunius translates it better fornicatus est post eum scilicet Ephodem seu in eo Ephode that is they went a whoring after the Ephod The reasons which proves that Gideon intended no such thing as to erect an Idoll in Ophrah are these First Iudg. 8.32 Gideon dyed in a good old age To die in a good old age comprehends foure things a good old age comprehends foure things in it first fulnesse of dayes secondly peace of conscience thirdly a good name fourthly when one dyes in the favour of God neither is this phrase found in the Scripture but of such who dyed the death of the righteous So Abraham is said to have died in a good old age Gen. 25.15 So David 1 Chror 29.28 The second Reason it is objected of the Israelites ver 35. that they shewed no kindnesse to the house of Gideon according to all the goodnesse which he had shewed to Israel But if Gideon had erected this Idoll of purpose that the people might goe a whoring after it how should they bee bound to have shewed any favour to him they should rather have hated him if he had set up any Idoll to have beene their ruine Ob. Burn this Idoll became a snare to Gideon and to his house Then it might seeme that Gideon himselfe was insnared by this Idoll Answ By Gideon heere is understood Gideons children and posterity as 1 King 12.16 what portion have we in David that is in the posterity of David so 2 Chron. 13.1 it is said that Ieroboam made warre against Rehoboam Rehoboam was dead Chap. 12. And Rehoboam slept with his fathers and was buried in the City of David it was against his sonne Abija So Act. 7.16 Abraham bought a buriall from the father of Sechem it was not Abraham himselfe who bought it but the posterity of Abraham So this Idoll became a snare to Gideon that is to Gideons children and to his house that is to his friends Gideon his Ephod was afterward made an Idoll This Ephod which Gideon appointed for an holy use was afterward abused and turned to an Idoll as the best wine is turned into vinegar so the brasen serpent was erected in the wildernesse for an holy use yet the people afterward made an Idoll of it and burnt incense to it So the first institution of the love feasts of the Christians were commendable and for a good end but afterward they were turned into abuse so the comemoration of the saints departed was afterward turned to invocation Gideon his house was insnared by this ephod Salomon sayes Eccles 7.26 And I found more bitter then death the woman whose heart is fordres and â—ettes and her hands as bands Whose pleaseth God shall escape from her but the sinner shall be taken by her This leud woman had snares to insnare men as the not takes the Fowle and the Fish Shee leades the foolish men captive and none without the speciall grace of God is safe from her So the Idolls lay snares and ginnes to catch men and it is hard to escape the snares of the Idoll but he who pleaseth the Lord shall escape from them This Baal berith was the Idoll of the Sechemites and they bound themselves by a solemne stipulation to serve this Baal berith They made a