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
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
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
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
head of the calfe here or the whole calfe and the reason of the doubt is because S. Cyprian in his book De bona conscientia sub finem S. Ambrose Epist. 6. Lactantius lib. 4.10 S. Augustine in Psal 73. hold that it was not an oxe but caput bubuli which they worshipped But this seemes not to be probable seeing the Scripture every where calles it a calfe and hee resembleth him to an oxe eating grasse Psal 106.20 The head of an oxe alone cannot eate grasse and they resembled an oxe as neare as they could This oxe which they worshipped in Egypt was marked with strange spots Bos inquit in Egypto numinis vice colitur Apin vocant insigne ei in dextro latere candicans macula similis cornibus Lunae crescere incipientis nodus sub lingua quem cantbarum appellant There is an oxe in Egypt which is worshipped as a God and they call him Apis he hath upon his right side a white spot which is like the hornes of the Moone when shee beginneth to grow and he hath under his tongue a knot which they call Cantharus By what slight the devill continued this Idolatry in Egypt to worship the calfe And S. Augustine holdes that the devill whereby this Idolatrie might be continued in Egypt used this slight Phantasiam talis tauri vaccae concipienti ostendere ut libido ejus attraheret quod in ejus faetujam corporaliter appareret that is he presented before the Cow when she was ingendering and in her heat August de civit dei lib. 18. cap. 5. a Bull marked after the same manner that the oxe of Egypt was which markes the Cow apprehending in her phantasie transmitted to the calfe and by that meanes the calfe was marked after the same manner that the oxe was and so the divill by his slight and cunning continued this Idolatry in Egypt But marke the foolishnesse of these Idolaters this oxe which they worshipped when hee grew old they used to drowne him in some lake or poole and then they lamented for his death in mourning apparel knocking upon their breasts and renting their cloathes but when they had found annother marked after the same manner then they rejoyced exceedingly this was great madnesse Peucerus de divinatione pag. 223. One jested at the gods of Egypt when he saw them lament for their gods Si dii sunt cur plangitis si mortui cur adoratis if they be gods what neede you to lament if they be dead why doe you worship them The decrease of this Idolatrie This Idolatrous worship decreased when Moses caused the calfe to be beaten to powder and given to the people to drinke Exod. 32.20 thus hee would let them see when this Idoll was turned to excrements It was but a god of dung Lev. 26.30 Deut. 29.17 and because these Idolls were but gods of dung therefore the Lord commanded that Baals house should be turned into a privie 2 King 10.27 and so when the Levites consecrated their hands to kill their neighbours and brethren Exod. 32.29 that were Idolaters their hands were consecrated with the bloud of their brethren as that day when they were ordained priestes and the bloud of the sacrifice was sprinkled upon the thumbe of their right hand Exod. 29.20 and this was as acceptable a consecration to the Lord as that day when they were consecrated priests unto him The second increase of Idolatrie in the wildernesse The second increase of Idolatrie in the wildernes was when God turned and gave them up to worship the host of heaven as it is written in the booke of the Prophets O ye house of Israel have ye offered unto me slaine beasts and sacrifices by the space of fortie yeares in the wildernesse yea yee tooke up the tabernacle of Moloch and the starre of your god Rempham figures which yee made to worship them How are the Israelites charged by Amos and by Stephen to have worshipped the host of heaven in the wildernesse when there is no mention made of this by Moses Here first wee are to enquire how the Israelites are charged by the Prophet Amos Chap. 5. vers 25. and by Stephen Acts 7. that they worshipped the host of heaven in the wildernesse when as the Lord never charged them with this sort of Idolatry in the bookes of Moses Secondly how they are said never to have sacrificed all the time that they were in the wildernesse when as they sacrificed to the Lord in the wildernesse Exo. 24.5 and Levit. 8.21 and 9.2 Thirdly what these Idolls were which they worshipped and sacrificed to in the wildernesse As to the first How can they be said by the Prophet and by Stephen to offer to the host of heaven seeing the Lord blames them not for that and we read nothing in the historie of Moses of it An. Rabbi Salomon reades it in the future tense portabitis ye shall beare as though the Lord were threatning a judgement against them for the time to come but this is neither the meaning of the Prophet nor of S. Stephen for they charged the Israelites with that Idolatry which they cōmitted whiles they were in the wildernes Beza upon the 7. Act. holds that the Israelites committed not this Idolatrie while they were in the wildernesse but the Prophet blames them that they worshipped God but hypocritically and not sincerely in the wildernesse and so David blames them Psal 95. and Psal 106. and therefore the Lord gave them up afterward to this open Idolatrie to worship the host of heaven But the Prophet Amos expresly saith Amos 5.25 that they worshipped the host of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a particular wildernesse the wildernesse of Arabian where they wandered fortie yeares Object But if it be said that there is no mention of this Idolatrie in the history of Exodus neither are they charged with it as with other Idolatrie I answer that the Scripture The Scripture sets downe in some places that which is omitted in others and that makes up the full sense of the Scriptures sometimes sets downe in one place that which is omitted in another Example it is set downe in Exodus how the Magitians were called who resisted Moses and yet the Apostle calls them Iannes and Iambres 2 Tim. 3.8 So the strife which was betwixt the devill and Michael about the body of Moses the Apostle Iude sets it downe ver 9. So it is set not downe in the history of Genesis that Ioseph when he was in prison his feete were put into the stockes and Iron entred into his soule and yet David sets it downe Psal 105.18 So the Israelites worshipping of the Hoste of heaven in the wildernesse although it be not mentioned by Moses yet it is set downe by Amos and by Saint Stephen Act. 7. and many things are omitted in some places of Scriptures which are clearely set downe in other places which being conferred together makes up the full sense of
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
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
buried in the captivitie and never revived againe amongst the Iewes The three children of Israel could not bee drawne by any meanes to bow before the golden image which Nabuchadnazor set up neither could the Iewes in Babylon be any wayes moved to doe any worshippe to Belus And Mordecai in the captivity refused to give religious honour to Haman so after the captivity of Vespatian they detested Idoles Peter in his Epistle salutes the Iewes dispersed through Pontus Bithynia Capadocia which hee would not have done if they had beene Idolaters and they gloried most in this that they detested Idolls Rom. 2.23 thou who abhorres Idoles he is speaking here to the Iewes And as often as they remember of the great judgements that have befallen them they burst forth in these words Non accidit tibi O Israel ulla ultio in qua non sit uncia de iniquitate vituli that is there is no judgement which hath befallen thee O Israel in which there is not an ounce weight of the sinne of the golden calfe and they call the temples wherein Idoles are worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth haturphan domum turpitudinis the house of filthinesse and when they see the shaven popish priests they call them Kumarim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Cemarim were the Priests who sacrificed to the host of heaven all in blacke or soiled with the smoake of the sacrifices The Iewes abhorres now all sorts of Idolles and they count them but like the heathen Priests and Camilli The Iewes when they detest a thing they call it Pesall from Pesall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Idoll When Pilate and Petronius were presidents of Iudea they tryed by all meanes to set up the images of Caligula and Tiberias in the temple but the Iewes withstood them Iosephus lib. 18. cap. 4. 10. And the Iewes at this day will not suffer in their Kalenders not so much as these three markes ☉ ☾ âš¹ As this Idolatry of the Jewes was buried in the captivitie so wee hope that the Idolatrie which is now shall bee buried and quite abolished before the second comming of Christ OF The fourth degenerate Son the JEW who killed his Father HE that was the first born in Israel had sundry priviledges and dignities conferred upon him before the Law above the rest of his brethren the first priviledge was this that he had the princely power and dominion over his brethren Gen. 27.29 Be Lord over thy brethren Secondly they were Priests in their fathers family untill the Levites succeeded in their place Thirdly they had the double portion of all their fathers goods Deut. 21.17 Fourthly the first borne were redeemed with five shekels which the rest were not as especially consecrate to the Lord. Fiftly they had a peculiar sort of apparrell whereby they were distinguished from the rest of their brethren Such was Esau his goodly raiment which Rebecca put upon Iacob Gen. 27.15 which had a goodly smell as the smell of a field which the Lord had blessed Sixtly they had the dignity to sit first at the Table Gen. 43.33 Iob 1.13 And last the first borne were blessed after a singular manner by their father in his death Reuben Iacobs first borne by committing of incest and defiling his fathers bed he lost all these dignities Iudah got the Princely dignity Levi got the Priesthood Ioseph the double portion and after that his brethren reverenced him not and he lost all the rest of his priviledges none of his posteritie came unto any dignitie or preferment and they were more obscure than dull Issachar Issachar was asinus ossium had strong bones to labour and to carrie burdens But Reuben was like water spilt Issachar was valiant in battle against Sisera Iudg. 5.14 but nothing is spoken of Reuben his posteritie never Iudge came of him neither souldier came of him all feeble and weake Issachar was given to study and knowledge 1 Chron. 12.32 but no learned men came of Reuben and all this befell him because hee dishonoured his father in defiling his bed So the Iewes the Lords first borne Exod. 4.22 had all these dignities conferred upon them but for murthering the Lord of life they were spoyled of them all first they were a Kingdome of Priests Exod. 19.6 that is they were Kings and Priests to the Lord but for murthering of the Lord of life this dignitie was tranferred to the Gentiles 1 Pet. 2.9 Then they had the double portion the Lord was their portion Psal 23. this was a worthy portion or a double portion but now they have lost this portion he redeemed them before by a great price not with five shekels but now he sels them for nought and their price is not increased Psal 44.12 Then he cloathed them with broydered worke shod them with Badgers skinnes Ezeck 16.10 but now the Lord hath stript them naked and bare v. 39. They sate first at the Lords Table and some Gentiles like whelpes eate but the crummes under the Table but now they that are first shall be last and they that are last shall be first and shall sit downe with Iacob in the Kingdome of God Luke 13.29 Last the Lord hath cursed these wilfull murtherers of him in his death what could the Lord have done more to his first borne but this degenerate sonne optimi vini pessimum acetum hath despised him he counted all the world but dogges in respect â—f them Math. 15.27 but they like dogges turned againe and rent him Psal 22. And this his first begotten sonne is now become bukera sakla primo genitus stultus qui non fert nomen patris sui he is become that foolish first borne that cannot abide the name of his father SECT 1. Of the threefold estate of the Iewes and first when they were gnammi my people THe Iewes are to be considered in a threefold estate first as they were gnammi my people Secondly as they were lo gnammi not my people and thirdly as they are Ruchama to be pittied When they were gnammi his people then he carried them as a girdle about his loynes Gnammi Ier. 13. then he had them graven upon the palmes of his hands The great dignities of the Israelites when they were his people Then he loved them as the aple of his eye Psal 17.8 and he reckoned them as his peculium 1 Pet. 2.3 Then they were the head and not the taile Deut. 28.37 In this estate he made choise of them to be his sonnes Foure sorts of sonnes The Lawyers make foure sorts of sonnes first naturall and Legittimate Secondly Legittimate but not naturall Thirdly naturall but not Legitimate Fourthly neither naturall nor Legitimate Naturall and Legitimate sonnes are those who are begotten in honourable marriage And those the Hebrewes call Cashirim rectos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to those they oppose pesulim who are not begotten in lawfull marriage Legitimate but not naturall they call