blotted out of his conscience But still he must be inforced to grant that there is a God when his conscience is wakened The conscience in the Syriack is called Tira Tara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conscientia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figuravit Rom. 2. forma mentibus impressa there are some lineaments drawne in the conscience which cannot be blotted out which Iamlicus de mysterijs chap. 11. calls a touch of the dietie Things are not hidden in the conscience as in sinking paper where the letters can never be reade but they are written in the conscience as letters are written with the juyce of an Onyon where the letters at the first are not legible but hold them to the fire a little and then they beginne peece and peece to be legible So the things written in the conscience although at the first they seeme not legible yet hold them a little to the fire of Gods wrath they beginne presently to be legible as the letters which were written upon the wall with a finger to Belthasar there sinne is written with the point of a Diamont and with a pen of iron Ier. 17.1 Salomon sayes Prov. 26.3 that the whip is for the fooles backe when God beginnes to whip these fooles the Atheistes then they confesse that there is a God In their jollity amongst their companions they can propound this question whether there be a God or not but when they are brought to the gallowes and the rope about their necks then they beginne to cry peccavi and confesse that there is a God indeede There was controversie betwixt the Stoickes and Peripatetickes The Stoicke held that man had no passions in him and that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Peripatetickes held the contrarie Now it fell out upon a time that a Stoicke and an peripateticke were sailing together in one shippe there arose upon a sudden a great tempest upon the sea the Stoicke began to looke pale the Peripateticke marked this and reasons this wayes against the Stoicke thou lookes pale Stoicke therefore thou art not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without passions He could not free himselfe of feare when he was in danger to be cast away So although Atheistes given to their lusts belch forth sometimes that there is not a God yet in their distresses they are inforced to grant it And as Tertullian writing against the Gentile who worshipped many gods observeth well in sport yee worship many Gods but when ye are in distresse yee looke not to the capitall where your many gods are but ye looke up to the heavens where the onely true God dwels So Atheistes are inforced to grant that in their perplexities which they denied in sport Object But how can we prove by reason against Atheistes that there is a God seeing to beleeve that God is is an article of our faith and that which we beleeve is not taken up by reason but by faith Ans Some articles of our faith are onely beleeved as the mystery of the Trinity and the Incarnation of Christ reason hath never place in these There are other articles of our faith againe that are both beleeved and taken up by reason as the creation of the world and the immortalitie of the soule these may be proved by reason and that there is a God Quest When we dispute against an Atheist proving that there is a God whether dispute we against him as Divines or as Physitians doe who brings their proofes from nature onely Answ We dispute against them as Divines although we use natural midses to this purpose Some articles of our faith are both beleeved and taken up by reason we dispute not as Physitians Round wounds or circular are hardlier cured then long wounds although the Chirurgian prove this by principles of Geometrie yet he cures not the wound as a Geometritian but as a Chyrurgian So although the Divine proves there is a God by midses taken from nature yet hee concludes not as a Physitian but as a Divine There are devils therefore there must be a God Argu. 1. Atheistes cannot denie but that there are devils and if they grant that there are devils they must grant also that there is a God But perhaps they will denie that there are devils what will they say then to the Demoniackes that are possessed and in strength surpasses many men and sometimes they speake both Greeke and Hebrew being Idiots and unlearned and if there were not such a spirit in them how could they doe these things and the devils being of such power and so malicious and cruell if there were not a superiour power to bridell them and to restraine their wickednesse they would presently turne all things upside downe Socrates being accused of Atheisme answered that he beleeved alwayes that there were genij both good and evill Argu. 2. The conscience of man proves that there is a God The second reason to prove that there is a God is taken from the conscience of man when a man commits a secret sinne which none is privie to Iustice requires that this sinne be punished and punished it cannot be unlesse there be both a witnesse a Iudge and a sentence given out This witnesse beares record but before whom not before man for no man knowes the fact This witnesse then must testifie before a higher Iudge before whom all things are knowne Darius made a decree Ezr. 6.11 that whosoever should alter his word that the timber should be pulled downe from his house and being set up that hee should be hanged thereon So the great King of Kings ordaines that men should be tried by their owne conscience and the timber of their owne house to torture them before him who is the great Iudge Bernard de interiore domo cap. 14. It was well said by Bernard In domo propria propria familia habeo accusatores testes judices tortores accusat me conscientia testes est memoria Iudex substitutus est ratio voluptas est carcer Timor tortor oblectamentum tormentum quotquot enim fuerunt oblectamenta mala tot erunt tormenta dira in paena nam inde puniuntur inde delectantur In my owne house and at home I have the accusers witnesses Iudges and torturers my conscience accuseth me my memorie is the witnesse my reason is the subordinate Iudge pleasure is the prison feare is the torturer delight is the torment for in whatsoever pleasure a man hath taken delight in with as many torments shall hee be punished The Lord the great Iudge hath appoinied this conscience as his deputie to testifie for him and to convict the evill doers Argu. 3. The diversitie of the faces of men proves that there is a God against the Atheist The diversitie of the faces of men proves that there is a God for looke upon a company where there are tenne thousand men yee will see them all distinguished by their faces this distinction of the faces of men
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
he strikes the bodies with diseases 107. he cannot move the will 110. he seeth the effects in the cause 116. his great imployment breeds him great knowledg 117 he pursueth the weakest first 138. he observes our predominant sinne 139. our age 140. what are the meanes to resist the devill 152. why he is called diabolus 148 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is 109 Diseases how to discerne diseases that come from God those that come from the devill or naturall causes 108. the Iewes ascribe dâ—seases to evill spirits 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 150 Divine to divine by the intralls of beasts is unlawfull 87 Doctrine errours of the Church in doctrine threefold 180. Dreames are of foure sorts 63. divine dreames of two sorts 66. what the breaking of a dreame signified 66. how Salomon could aske any thing in a dreame 67. why the Lord revealed himselfe to heathen Kings in a dreame 67. how we shall know dreames to be from God 69. how we shall know dreames to be from the devill 72. whether all impure dreames are diabolicall or not 70 E Eare the Lord takes great paines about the eare 149 Egypt the encrease of idolatrie when the Church was in Egypt 185. the Lord reckons up ten times this benefit of bringing his people out of Egypt 186. In what sense it was forbidden that the people should goe backe to Egypt ibid. many plagues they got out of Egypt 188. what league it was when the Church gave her hand to Egypt 280. why the Egyptians put the Elephant in their colours 280 Elders how the 70 elders of Israel were chosen 79 Eliah what care the Lord had to preserve him from dearth and famine 263 Elisha his answere to Hazael whether it was doubtfull or not 127 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they differ 45 Ephod three sorts of Ephods 235 Erasistrates the Physician his skill 119 Errour conditions what 320 Etzrephennum what 221 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 59 Exorcising a temperate gift bestowed upon the Church 156 Extasis what it is 72 Ezekias what things he did for the removing of Idolatry 284 F Faith The Devill tempts us in our faith 149 Faithfull parents who have badde children get comfort by looking upwards to their godly parents of whom they are descended 240 Fast why Christ tooke the defence of his Disciples when they fasted not 158 Fire the fire in the second temple was humano divinus 262. the Iewes are uncertaine concerning the fire of the second Temple 262. Foote what is meant by a firmented foote 145 Fowles of divination of foules 83. what things foules can foretell 89. they cannot compare things distinctly as men doe ibid. what things we may learne from foules 85. to take up contingent events by foules is devillish ibid when this divination by foules ceased 87 G. Gentilisme when the Iewes turned from Gentilisme to Christianity how they were called 301 Gentiles three sorts of Gentiles were out of the covenant 337 Generation three things concurre in generation 102 Gergasites fell from the Iewish Religion to the heathenish 302 Gibeah a filthy fact committed in Gibeah 81 Gideon whether he tempted God in asking a signe or not 222. whether he set up an Ephod to make an Idoll thereof 225. what is meant when it is sayd that the Jdoll became a snare to Gideon 226 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 3 Gnalma what it signifieth 303 Gnal panai what 171 Gnarum taken in a good sense and in a bad 132 God reasons proving that there is a God 10. 11. 12. 13. what are the priviledges of God in working 70. he useth artificiall meanes in curing of diseases 48. how God Nature and Art worketh 89. he onely worketh miracles 91. a twofold worke of God 92 whether God concurres as a mediate or immediate cause the very effect 93. God worketh according to nature besides nature but not contrary to nature 95. God although he useth instruments in working of miracles yet it is he who doth the worke 96. God in working exceedes Art Nature and the Devill 101. men fanized Gods according to their severall inclinations 165. God can make Satan an instrument for the good of his Saints 113. God reserveth three things to himselfe which he will communicate to no creature 166. A threefold taking up of God 173. God chooseth some to himselfe out of all places except hell 182. New Gods what 221. a judgement upon those who rob the true God 230. how the word God is taken in the story of Micah's Idolatry 232 he teacheth his people by silly creatures 204. Groves why they are called Ashera H. Heart what is a sincere heart 276. how one is sayd to have a heart and a heart ibid. In what respects a man is sayd to have a sincere heart 277. Humor Satan observes the humour of the body in tempting him 132 I Iamlicus Proclus his divination by soules 86 Iacob how Idolatry tooke increase in the family of Iacob 183. how it is said that the Lord brought Iacob out of Egypt seeing he dyed there 208 Idolatry whence it had the beginning 163. how great a sinne it is 167. the effects of Idolatry 175. how Epiphanius divideth Idolatry 177. how vile a sinne it is 245. Of Idolatry in the time of the Kings 247. the Lord punisheth the Idolatry of the Father upon the children 255. the Iewish Idolatry was buried in the captivity 292 Idolaters choose the most vilest things to worship 167. how the Lord mocked Idolaters 169. a twofold Idolater 174. Idolaters pretend the example of Saints for their Idolatry 218. Idolaters should not rob their Idols 228. Idolaters carried their children about the fire and then passing through it burnt them in the fire 281 Idoll how they honoured their Idols 166. Idols are nothing 176. Idols a dangerous treasure 183 the Lord will not communicate with Idols in any thing 216. to whom it is sacriledge to rob an Idoll 229 Whether it be lawfull to be present at Idoll service or not 170. Popish Idolls is a let of the Iewes conversion 350 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 7 Ieroboam changed foure things in the worshâ—p of God 213 Ierusalem anagogicè what it signifieth and things without Ierusalem catagogice what they signifie 290 Iewes of the threefold estate of the Iewes 297. Iewes ruled by judges patriarches and Kings 178. Iewes who worshipped Idols were of three sorts 221. they prayed with their heads covered 264. they turned their faces towards the temple when they worshipped publickely 265. they lifted their eyes to idols 266. they kissed their idols ibidum they praysed God three manner of wayes ibid. they held up their hands to their idols 267. they stood barefooted before their idols 268. they leaned downe before their idols 270. they bowed their knees to them 167. what dignities the Iewes lost when they were not his people 300. they hate the Samaritans above all Apostates 302. they know not the time of their
this is Magicke This is also one of the singular priviledges of God when he useth one meanes to cure all diseases Gods sixt priviledge to use one meanes to cure all diseases Ioh. 5. Whosoever entred into the poole after the water was troubled by the Angel he was cured of whatsoever disease he had This was Gods panaceum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cure all diseases When sorcerers and witches useth one remedie for all diseases this is plaine magicke and an usurpation of the priviledge which is due onely to God Gods seaventh priviledge in working of miracles Gods seventh priviledge when he useth meanes to cure which hath no force in them is when hee used salt spittle meale oyle dust these midses had no force in working these miracles and they were not as the Schoolemen speakes media operantia sed deferentia and God did not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he wrought by these meanes but not in these meanes When a Fisher is fishing he catches upon the hooke the crimpe fish the crimpe fish-transmits a benumdnesse first to the hooke then to the line then to the goad and last it benumes the fishers arme now because the line and the goad are not capable of benumdnesse therefore they are but media deferentia And these mides were of three sorts which the Lord used first he used some midses as seemed to have some naturall force in them yet had none Secondly hee used midses which had no power in them and seemed to have no power And thirdly he used midses which had a contrary power in them First he used midses which seemed to have a naturall power in them Why God useth meanes which hath no power in them nor seemes to have no power yet had none at all 2 King 4.34 And he went up into the bed and stretched himselfe upon the child and laied his mouth to his mouth and his eyes to his eyes so that the flesh of the child began to grow warme he did this non aliquo ritu sed affectus vehementia and so Paul fell upon Eutichus Againe he went up and downe the house now this way now that way and went up the second time and stretched himselfe upon the child and the child neesed seven times The heat of the Prophets bodie here might have seemed to have had some naturall cause to have made the childs flesh warme and to have brought life to him againe but there was no naturall cause here to helpe the child to live but onely the power of God So when the Lord commanded to lay a lumpe of figges to Ezekias his sore Esay 38. Figges of themselves would matured the boyle One would have thought that there were some naturall power in the midse here to produce this effect to make the boyle ripe but there was no force at all in the midse here when it was applied to the sore but the hand of the Lord did it onely Quest. Ye will say then why used God these meanes if they had no force at all to produce the effect Answ God used such meanes to obscure his power a little in working of the miracle he cast a vaile over his miracle covering it as it were with nature and by his example taught us that we should not neglect the second causes and ordinary meanes Why God useth meanes which hath no power in them nor seemes to have no power Therefore Christ having wrought the miracle of the loaves he cōmanded to gather up the broken meat Mark 8.8 Secondly the Lord used means which had no power at al to effectuate these miracles neither seemed they to have any power in them as the staffe of Elisha 2 King 4.29 the girdle of Paul and Peters shadow Act. 15.15 And the Lord used such meanes as these that his glory might appeare the more and that we should no sticke too much to the second causes as Asa did to the Physitians Thirdly Why God useth means which have a contrary power in them God useth meanes sometimes which have a contrary effect and these means he useth that his glorie might most appeare And in these miracles the Hebrewes saith that there was miraculum in medio miraculi that is there was a miracle within a miracle 2 King 2. To make the bitter waters sweet was a miracle but to make them sweet by salt that was a miracle within a miracle So Num. 17. Aarons rod brought forth first leaves and then it blossomed to bring forth leaves was a miracle but then to blossome was a miracle within a miracle for all stonefruites blossomes first and then brings forth leaves So to restore the sight to the blinde was a miracle Ioh. 9. but to cure him by puting clay to his eyes this was a miracle within a miracle So 1 King 18.35 to send a fire from the heaven to burne the burnt offering was a miracle but that the burnt offering should burne when water was powred upon it and the ditch round about the altar powred full of water then for the sacrifice to burne that was a miracle within a miracle when the sorcerer or witch useth such meanes in which there is no power to heale this is Magicke and an usurpation of Gods prerogative Therefore the Hebrewes saith In quocunque est aliquid de medicina in eo nihil est de via Ammoreorum Lev. 18.3 That there is no witchcraft where we see naturall reason or physicke to appeare when witches useth meanes to cure which hath no naturall helpe in them this is magicke usurping one of Gods priviledges God useth sometime one meanes to produce contrarie effects Gods eight priviledge when hee useth one meanes to procure contrary effects as the bitter waters made the guiltie womans bellie to rot and consume but it made the honest woman to conceive Num. 5.28 When witches useth one meanes to produce contrary effects it is the usurpation of Gods priviledge and then it is witchcraft God useth artificiall meanes in curing of diseases God useth also artificiall meanes in curing of diseases as the brasen Serpent Pauls girdle and here the Hebrewes saith Deus aufert noxam per eum qui noxam infert as the looking upon the brasen serpent cured these who were stung with serpents Num. 31.9 In naturall things it is the forme that workes more than the mater in artificiall things it is the mater that workes more than the forme but here neither the mater nor the forme workes The Magitians useth sometimes artificiall meanes in working strange things as Giges made himselfe invisible by his ring Signes are of foure sorts The Magitians also observe signes Signes are of foure sorts first there are divine signes secondly there are naturall signes thirdly superstitious signes and fourthly diabolicall signes Divine signes First divine signes Ezech. 37.16 Sonne of man take thee one sticke and write upon it for Iudah and for the children of Israel his companions Then take another
for Ionas was a divine lot or not Answ Although the marriners when they did cast the lot did it not by inspiration from God but expected the event from the devill and not from God yet the Lord moderate the lot that it fell upon Ionas Quest What are we to thinke of the lot that fell upon Ionathan 1 Sam. 14.42 was it a divine lot or not Whether the lot which fell upon Ionathan was a divine lot or not seeing it fell upon an innocent man Answ It was a divine lot directed by the hand of God to show how much hee respected an oath and would not have it violated and although Saul exacted this oath rashly of the people yet he would have it observed as he would have the oath made to the Gibeonites kept although it was procured by their deceit because his holy name was interposed there Object But Ionathan knew nothing of the oath which the people had made to Saul 1 Sam. 14.28 The representative oath bindes all but not a personall oath Answ When an oath is exacted of a multitude it bindes every one in particular if it be a representative oath as we see in the Gibeonites therefore many yeares afterward Sauls sonnes were hanged for the breach of of this representative oath So the Iewes tooke upon them and bound not onely themselves but their posteritie to keepe the feast of Purim Est 9 29. So the Israelites were bound to carrie away Iosephs bones out of Egypt because their father Iacob had sworne it Gen. 49.29 So Ionathan was bound for to keepe this representative oath which the people had made although he was not present when the oath was made Here we may observe first how much the Lord regards an oath Secondly how Princes edicts and commands should be observed although they seeme strict and hard to us And thirdly it is a fearefull thing to meddle with things devoted or anathematized whether wittingly as Achan did or ignorantly as Ionathan did Secondly consultorie lots served to decide who were fittest for callings in the Church as when Ioseph called Barsabas and Mathias stood for the Apostleship It was decided by lot the Apostles calling were immediatly from God therefore this was decided by lot which was immediatly from God Why the Apostles at the first were chosen by lot and why not afterward Object But the rest of the Apostles were not chosen by lot Answ Beda upon the first of the acts gives the reason of that why Mathias was chosen by lot and not the rest because the holy Ghost was not come downe upon them before the Pentecost but the seven deacons were chosen afterward not by lot but by consent The canons hath condemned all Ecclesiasticall election by lot Men are to be admitted neither to Ecclesiasticall callings nor civill offices by lot Capite fin de sortelegis tit 21. lib. 5. can non statim therefore Zeno the Emperour tempted the Lord in this case for when the Bishop of Constantinople died the Emperour was carefull that another should succeede in his place And what doth he Hee caused a write to be layed upon the altar having these words written in it Si quem domine censes dignum hoc ministerio inscribe nomen ejus in hac charta Lord write the name of him whom thou thinkest fit for this Bishopricke into this paper and hee caused to shut the gates of the temple Neciphorus lib. 16. c. 18. leaving the paper upon the altar On Flavitias corrupting the Sexton of the Church with money caused him to open the gates of the temple in the night and went in and wrote his name upon the paper and shut the doore againe and so was chosen Bishop of Constantinople But men are not to be admitted to any ecclesiasticall calling but for the fitnesse of their gifts This election was as bad as if it had beene by a consultory Lot and worse and it was a tempting of God So men are now not to be admitted to civill callings by a consultory Lot but onely for the fitnesse of their gifts and by the sole choise of the Prince or by the suffrages and voyces of the people as the Athenians gave their voyces of old per Petalismum by holding up of an Olive branch So per ostracismum by holding up an Oyster shell when they would have any banished and sometimes per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by holding up of their hands but they made not their choise by a Lot The reason why they should not be chosen by a Lot is because Lots are uncertaine and casuall Object And if it be said that Prov. 16.33 The Lot is cast into the lap but the disposing thereof is from the Lord. Answ When a man hath other meanes to try by then it is a tempting of God to use Lots Salomon wils not men here to use Lots because they are directed by the hand of God but rather he wils this if men be forced to use a Lot then God should be called upon by earnest prayer that he would direct the casuality of the Lot and moderate it Quest How were the seventy Elders of Israel chosen Num. 11.26.27 Of the conceit of the Iewes how the 70. elders of Israel were chosen by lot Answ The Hebrewes in Pesikta sayes that they were chosen by a consultory Lot after this manner That day that God said to Moses gather me seventy men of the tribes of Israel that I may choose of them for to be Elders Moses said how can I doe this If I shall chuse sixe out of every tribe then there shall be two more then seventy and if I shall choose five out of every tribe then there shall be ten wanting of the seventy And if I shall choose sixe out of this tribe and five out of another tribe that will make but strife amongst the tribes what doth Moses in such a case he chooses sixe out of every tribe and brings out seventy two papers and upon seventy of the papers he writes Zaken Elder and upon two of the papers he writes cheleck part and he putting them all in a boxe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith to them come ye and draw forth your Lots And he who drew forth Zaken Elder Moses said unto him the Lord hath sanctified thee for this calling to be an Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who drew out cheleck part he said unto him thou hast no part in this businesse Therefore the Hebrewes sayes that Eldad and Medad were inter conscriptos but they were not those which were written they got cheleck onely part and not Zaken Elder but this seemes to be but a Rabbinicall dreame A lot for divination is a diabolicall lot The last sort of Lots is a Lot for divination to foretell things to come and this lot is diabolicall and altogether unlawfull Such was the Lot that Haman did cast for the subversion of the Iewes First he enquired by
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
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
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
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
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