Deuill sometime to speake the truth and may reueale some things vnto him as he did to Balaam for such ende as the Lord seeth best for the setting forth of his glorie Borr. 4. Wherefore the sounder opinion is that this was not Samuels soule but a counterfeit representation of him as may appeare by these reasons 1. Satan hath no power ouer the spirits of the righteous neither can their spirits be fetched by enchantments for then he would abuse the soules of the dead at his pleasure to deceiue the liuing Whereas it will be answered that Samuel preuented the witches enchantment and came before at Gods appointment this is contrarie to the whole narration for this Samuel appeared not till Saul came to the witches house and Saul had set the witch a worke 2. It is saide before that God answered not Saul by Prophets therefore he by whome Saul now receiueth answer was no Prophet 3. If God had sent vp Samuel the dead to instruct the liuing why is this reason giuen of the deniall of the rich mans request to haue one sent from the dead because if they would not heare Moses and the Prophets neither would they beleeue if one were raised from the dead Luk. 16. in so doing the Lord should seeme to goe against his owne order 4. True Samuel would not haue suffered himselfe to be adored sic Mart. Borr. Osiand Pellican Vatab. and this is the sentence of Augustine in this place Indignum esse facinus si secundum verba historiae commodetur assensus it is an vnworthie act if one presse the meaning of the storie according to the words and this is cited in the decrees Caus. 26. qu. 5. c. 14. Wherefore this place is friuolously alleadged by the Romanists to prooue Limbus patrum or Purgatorie that the soules of the Fathers before Christ were in a dungeon of darkenes in the earth expecting the comming of Christ or that the soules of the faithfull now goe to a certaine place of Purgatorie vnder the earth for this counterfeit Samuel that seemed to ascend out of the earth which was not the soule of Samuel but the deuill in his likenes prooueth no such thing This question is handled more at large in Hexapla vpon the 7. chap. of Exodus whether I referre the Reader 13. Quest. Of the nature of spirits Now vpon this occasion that mention is here made of the witches obh or familiar spirit certain necessarie questions doe here offer themselues briefly to be touched first of the nature of spirits secondly of their knowledge thirdly of their power fourthly whether it be lawfull at any time for Christians to vse the ministerie and helpe of such spirits First concerning the nature of spirits called deuills there are diuers opinions 1. This opinion is ascribed to the Peripatetikes that there are no deuills or spirits and that these straunge things which seeme to be miraculous in the world are done by the secret and straunge operation of nature as the loadstone draweth the yron as also by the phantasie of man which is very strong and by the temperature and constitution of the bodie as it is written of Vespasian that he healed a blind man with his spittle and cured a lame man by touching his foote Contra. 1. It will be confessed that many things vnwoonted are caused by such meanes but there are miraculous and extraordinarie workes which are aboue the course or strēgth of nature as for images to speake to goe invisible for vnlearned men to speake Hebrew Greeke Latine and languages which they neuer learned to stirre things which are a great way off such like of these no naturall reason can be giuen 2. Sorcerers and Magicians doe vse words and spells and charmes wherein there is no force or power to worke naturally 3. This opinion the Sadduces held that there were no Angels or spirits and it is contrarie to the Scriptures which witnesseth both of the good spirits and elect Angels and of the reprobate and euill spirits which we call deuills As a lying spirit was in the mouths of Baals false prophets 1. king 22. Satan stirred vp Dauid to number the people 1. Chron. 21.1 Satan afflicted Iob and tempted our Sauiour Christ. 2. The opinion of some was that mens soules are turned into spirits the soules of good men into good spirits and of euill men into euill spirits Contr. But seeing the soules of men and spirits are of a diuers kind and nature it is no more possible for them to be changed one into an other then for any other kind of liuing creature to be chaunged and altered into an other kind and if this should be so then the soules of men should neuer be reunited to their bodies which were an impious thing once to thinke or conceiue 3. The Platonists doe imagine that there are some fierie some aerie some watrie spirits some of a terrene nature and doe ascribe certaine materiall bodies vnto the spirits Contra. 1. If spirits had bodies they must be either of a celestiall or of an elementarie constitution if any of these then they should haue either a circular motion as the heauens haue or an elementarie motion to ascend or descend as the elements doe but none of these are naturally incident to the spirits 2. But we neede no further reason to conuince this error seeing the Scriptures giue testimonie hereunto that the Deuills are spirits without flesh and bone as our Sauiour saith Luk. 24.39 and in the Gospel the Deuill is called an vncleane spirit Math. 12.43 how could a legion that is diuers thousands of deuills be thrust together into one bad man Mark 5.9 if they had materiall bodies and corporall substances Thus it appeareth that there are euill spirits which wander vp and downe in the world and that they are immateriall and altogether of a spirituall nature 3. Lastly of spirits there are fowre kinds 1. God is an infinite spirit 2. the Angels good and bad are spirits 3. there are the soules and spirits of men 4. there are also the spirits of bruit beasts These kinds may be thus distinguished spirits are either of an infinite and incomprehensible nature as God onely or of a finite which are either immortall spirits and the same either made to cohabite with bodies as the soules and spirits of men or are spirits seperate from bodies either good which are the elect Angels or euill which are the deuills or they are mortall as the spirits of bruit beasts 14. Quest. Of the knowledge of Deuills 1. That spirits haue a very acute and subtile knowledge and great insight in things to come it is euident seeing that wise and prudent men skilfull in naturall obseruations can foretell of many things as of Eclipses of raine and such like yea the vnreasonable creatures both birds and beasts by a naturall instinct haue a sense of the externall accidents in the aire before they come much more haue the spirits more certaine coniectures of many
Deuill can mooue or transport from place to place and that very speedily and with great agilitie for if the spirit of man hath that power to mooue and stirre the bodie the like power can not be denied vnto spirits of a more powerfull nature the Scripture also giueth euidence for this that Sathan transported the bodie of Christ it pleased our Sauiour to giue the tempter that aduantage and to yeild him so farre to be caried of him that he might confound him in his owne deuise and slay him with his owne weapon as Dauid killed Goliath so we heard before how Claudia by a diabolicall power remooued a ship so Satan vseth to transport Magicians and sorcerers and to cause them to ride in the aire as Simon Magus as Ecclesiasticall stories make mention could glide in the aire 2. Satan can vse creatures as his instruments whether they be liuing or voide of life as he spake out of the serpent vnto Eue and he caused the image of fortune among the Romanes to speake or he rather spake out of that image But it is a question whether he can vse the bodies of dead men as his instruments and take and assume them out of their graues which is rather to be thought that he can not doe both because the carkesses of dead men falling to corruption are more vnfit for any such motion then dead instruments that neuer had life and for that this is set forth as a peculiar worke of Gods power in raising the bodies of certaine dead out of their graues to be a testimonie of the resurrection of Christ. Matth. 27.53 3. The Deuill notwithstanding may assume vnto himselfe the likenes of any bodie either of the liuing or the dead which yet is no true bodie but onely in outward shape and appearance for like as in the cloudes there are often naturall impressions shewing the similitude of diuers shapes as of men fighting in the aire and such like so we conceiue that Satan by disposing and gathering the aire together can make a representation of colours and of shapes as is euident he did in the apparition of Samuel But whereas Peter Martyr equally attributeth this power to spirits both good and bad to assume true bodies which may be handled and felt therein I can not subscribe vnto him that the good Angels haue appeared in true sensible bodies it is euident both by their eating as the three Angels that came to Abraham and by the washing of their feete Gen. 19.2 But these bodies they assumed not by their owne Angelical power but the Lord the creator so disposing that they might take such bodies during such seruice and ministerie and afterward lay them downe againe But we neuer found in Scripture that euill spirits appeared with true reall bodies but onely in outward shew and therefore the Apostles when they saw our Sauiour Christ walking vpon the waters suspected that it was phantasma a phantasme Mark 6.50 that is a spirit appearing with a phantasticall bodie our Sauiour also confirmeth as much himselfe saying to his disciples who supposed him to be a spirit Handle me and see me for a spirit hath not flesh and bones as ye see me haue Luk. 24.37 he meaneth an euill spirit such as they were afraide of this had beene no good argument to satisfie the Apostles if euill and wicked spirits could assume true bodies that might be felt and handled 4. The Deuill can diuersly delude and deceiue the senses either the outward with imagined shewes or the inward with phantasticall imaginations those by day by visions the other by night in dreames casting them asleepe whome he seeketh to seduce and deceiue He can deceiue the sense with false and vaine illusions diuers waies sometime by agilitie and quicknes of motion as by this tricke iuglers seeme to doe strange feates sometime he vseth naturall helpes as there be certaine mettalls and perfumes which beeing burned will make all the chamber seeme as though it were full of serpents as he can cast a myst in the aire and make a thing inuisible by thickening and darkening of the medium as it is called as Plato writeth of Gyges and Virgil of Aeneas that they went inuisible and sometime he can vitiate and corrupt the organe of sight the eye by tempering the humours in such sort as things shall appeare like as the humour is as when all appeareth outwardly like blood when some bloodie humour is mixed with the sight like as they which are sicke of choler the tongue beeing infected with that bitter humour imagine whatsoeuer it tasteth likewise to be bitter By these and other such sleights Satan can play the counterfeit and so deceiue and beguile the sense Such kinde of cousenage was that whereof Philostratus writeth in the life of Apollonius Tyaneus that a certaine young man was enamoured with a faire rich woman the mariage feast was prepared which seemed to be set forth with vessells of gold and siluer but Apollonius desired her to be one of the spirits called Lamiae and presently all that shewe of siluer and gold was turned to coales The like hereunto was that which is mentioned in the Arausicane councell of certaine women that imagined they road vpon beasts in the night with Diana the Pagane goddesse or Herodias beeing accompanied with great troupes of which vaine apparitions the Councell giueth this sentence Satanas qui se transfigurat in angelum lucis transformat se in diversarum personarum species mentem quam captivam tenet in somnis deludit Satan which can transforme himselfe into an Angel of light doth transforme himselfe into the likenes of diuers persons and deceiueth the minde which he holdeth captiue with dreames The same opinion is to be held of the spirits called Incubi and succubi some shewing themselues like women some like men for the deuill deceiueth his clients in their dreames with such sights as though they were set at bankets and had reall fruition of carnall pleasure Thus it is not impossible for the deuill to transport men into woods and solitarie places and to shew them strange sights as of some frying in the flames of Purgatorie and such like to nusle people in ignorance and superstition 17. Quest. That all confederacie with spirits is vnlawfull and abominable 1. Here a distinction is necessarie the ministerie of spirits is vsed either by authoritie and commandement from God as our Sauiour and his Apostles by the spirit of God did cast out deuills or els by compact and agreement made with them which is altogether vnlawfull for that were to fall from God vnto the deuill 2. And whereas the spirits seeme to be delighted with hearbs and to be called by certaine rites and ceremonies that is done but to collude with and to deceiue men there is no power in such hearbs ceremonies and charmes but all dependeth vpon the couenant and confederacie which they haue made with their clients Like as the Lord hath appointed certaine
It will be obiected that the punishing of sinne and the execution of Gods iudgements is a thing pleasing vnto God therefore Sathans worke and ministerie should be to his liking to this I answer by a double distinction first the worke it selfe is to be considered then the worker for the worke the Lord is more enclined to mercie then to iudgement and the works of mercie are more peculiar vnto God then the workes of iudgement therefore when the Lord punisheth he is said to bring forth zar maghashehu opus extraneum his strange or forren worke Isa. 28.21 therefore Sathan is made the minister not of Gods peculiar worke of mercie but of Gods strange worke of iudgement whereof the good Angels sometime are ministers also but oftner of mercie they are chiefly emploied in punishing of the wicked but Sathan is vsed both in punishing them and in chastising also and trying the seruants of God as we haue Iob for an example Secondly concerning the worker the seruice of the Angels is acceptable vnto God because they doe it both willingly and to a good ende beeing mooued with a zeale vnto Gods glorie but Satan is forced against his will many times and what he doth though God turne it to his glorie yet Sathan doth it of malice and enuie vnto man and therefore his seruice and ministerie is not absolutely accepted and pleasing vnto God 5. Further there is a double worke to be considered in the euill ministring spirits for either they are ministers of outward punishments onely as in vexing and afflicting the bodie so they worke by immission and sending frō God or they also egge and tempt vnto euill so they worke onely by the permission and sufferance of God Borr. Vatab. both these waies was Saul assaulted by Sathan for both his bodie was vexed and his minde tempted 12. Quest. v. 14. How Saul was vexed of the euill spirit 1. Some doe thinke that Saul was troubled onely with melancholike and frantike fitts corripuit eum per quaedam intervalla melancholicus furor the rage of melancholy did inuade him at times and this was the spirit that troubled and vexed him the spirit of furie and enuie as in Scripture the spirit of infirmitie is taken for the infirmitie it selfe Osiand But there was more in Saul then fitts of melancholy as the phrase sheweth that an euill spirit from God vexed him it was therefore more then a naturall worke 2. This therfore was Sauls maladie first the conscience of his sinne troubled him Borr. then he was tormented with the spirit of enuie and ambition beeing grieued with the losse of the kingdome and by this vexation of his minde he fell into furie and phrensie Pellican further Sathan thus disquieting his minde did worke also vpon the distemperature of his bodie and his melancholy passions might helpe thereunto Pellican beside Sathan as Iosephus thinketh might vexe for the time and torture his bodie that he seemed sometime to be as it were suffocated of the spirit In this miserable taking then was Saul 1. perplexed with the conscience of his sinne 2. tormented with ambition and griefe for the losse of the kingdome 3. hence was bred melancholy and thereupon frensie and immoderate rage 4. his bodie also as vexed and disquieted by the euill spirit wherewith he seemed as it were possessed for the time Pellican 13. Quest. v. 16. Of the force and wonderfull operation of Dauids musike in allaying of Sauls maladie 1. Because it is saide that Saul should finde ease by the playing with the hand vpon the harpe and that when Dauid plaied the euill spirit departed we must not thinke that musicall soundes and melodie haue any force to driue away euills Pellican no more then it was like that Tobie draue away the deuil with the perfume of the broyled liuer of a fish for as the Apostle saith The weapons of our warrefare are not carnall 2. Cor. 10.4 spirituall euills are not chased away with carnall meanes Such a like conceit there was in time of superstition of bells that the sound of them was good to purge and cleare the aire of euill spirits 2. But Musike hath a wonderfull force in working vpon the affections either to stirre them vp if it be loud and running musike such as is vsed in warre or to allay them by soft and sober musike as Pythagoras is saide by such musike to haue restored a frantike young man to his witts so Terpander Arion and Ismenias the Thebane musician are reported to haue reduced barbarous and sauage men to a ciuill kinde of life Borr. 3. Dauids pleasant harmonie therefore first naturally allayed Sauls melancholy passions and cheared and reuiued his dead and pensiue spirits which were the instruments of Sathans working Pellican 4. And beside this Dauid by his godly songs and praiers did also preuaile to chase away the euill spirit that concurred with that naturall distemperature in Saul as Iosephus well noteth that Dauid with his voice and instrument did sing sacred hymnes the sound of the musike allaied the naturall passion the voice of the sacred hymne did cause an intermission of Sathans worke 4. Here in this Dauid was a true type and figure of the very Messiah by whose sweete voice many deuills were cast out in the daies of his flesh and nowe by the voice of his Gospel Sathan is cast out of the soules and hearts of men not for a time as out of Saul to returne againe but he is for euer vanquished and subdued vnto vs. 5. But howsoeuer Dauids musike were effectuall for the time present this was but an easing of Saul for the time it was no perfect cure wherein appeareth the carnall counsell of Sauls seruants that onely prouided for his corporall ease not seeking for his spirituall comfort they should first haue sent for Samuel the Lords Prophet to haue praied for Saul and comforted him in God and then haue prouided a musician for his recreation Osiand Much like vnto them are such carnall friends and assistants of them that are sicke in these daies who first counsell them to seeke out vnto the Physitian the Minister and man of God is the last that is consulted with for the health of their soules 6. Yet herein they deserued commendation that though they sawe euidently that Saul was vexed with an euill spirit yet they did not seeke to expell one deuill with an other or to runne vnto witches as many in these daies vse to doe therein shewing their great impietie and infidelitie against the Lord from which kind of deuillish professours Saul was alwaies auerse and euen after his falling away did banish such out of Israel which example may be a good admonition vnto such witchmongers that if Saul not in Gods fauour yet hated sorcerers they can not thinke that they are in Gods fauour louing those whome the Lord hateth 14. Quest. v. 18. How Dauid came to be made knowne to Saul 1. Whereas it followeth thou answered one of his
sight of this monument to giue praise vnto God Mar. neither did he care for the spoile of the enemie as souldiers vse of a couetous minde to rifle those that are slaine but he contented himselfe with these monuments of the aduersarie that the praise of God might be set forth thereby Pellic. 2. Some take Ierusalem to be the same that Nob was where we read that Goliaths sword was laide vp c. 21. but it is euident Isa. 10.32 that Nob and Ierusalem were two diuers places 3. Iosephus somewhat inuerteth this narration for he saith that Dauid laid vp Goliaths head in his tent and consecrated his sword vnto God lib. 6. c. 11. but the text saith that he carried his head to Ierusalem and laid vp his armour in his tent 4. But it seemeth that Dauid presently did not carie Goliaths head to Ierusalem but afterward when at the beginning of his raigne he remooued the Arke to Ierusalem 2. Sam. 6. Iun. 5. But this laying vp of Goliaths head in Ierusalem is no warrant for the Papists to reserue their reliques and bodies of Saints and other their monuments for Dauid did this by the warrant of Gods word and the direction of his spirit againe this was peculiar onely vnto those times when the people were trained vp also vnder other rudiments and ceremonies as the Lord commanded the Tables of stone the pot of Manna and Aarons rod to be kept to be a monument to the people of Israel further these things were then reserued to a farre diuers ende not to be adored and worshipped but to be a memoriall onely to the people of the Lords deliuerance but the Romanists doe grossely yeild adoration to such things Martyr 29. Quest. v. 54. What tabernacle Dauid laid vp Goliaths armour in Whereas c. 21. mention is made of the sword of Goliath which was laide vp in the Tabernacle before the Lord this doubt ariseth how Dauid is saide to lay it vp with the other armour of Goliath in his owne tabernacle 1. Some thinke that he laid thē vp first in his tent which he had in the campe or in his owne house at Bethlehem Vatab. and that afterward from his own tabernacle they were caried to the Lords tabernacle Osiand but it is not like that Dauid comming as a straunger to the campe had there any tent of his owne and to Bethlehem he returned not c. 18.2 2. Some take this for the Tabernacle of God that Goliaths armour was at the first laid vp there Pellican but it had beene improper to call Gods tent Dauids tent 3. Others therefore are of opinion that Goliaths armour and weapons were diuided that his armour was kept in Dauids tent but his sword was laide vp in the Tabernacle of God Kimch but the word celee comprehendeth generally as well his weapons and armour and therefore it is like there beeing no speciall mention made of Goliaths sword that it was placed and laid vp among the rest of his armour 4. Therefore the more likely opinion is that this is vnderstood of that Tabernacle which Dauid prepared and pitched for the Arke at Ierusalem 2. Sam. 6.17 and 1. Chron. 15.1 which is called his tabernacle because he prouided and prepared it for the Arke here then a prolepsis that is a preuenting of the storie is to be admitted Dauid is said to doe that here because it belongeth to the argument of the same storie which he did afterward when he brought the Arke to Ierusalem so the like Exod. 16.34 whereas Aaron is saide to haue placed the pot of Manna before the Testimonie which was not yet made neither did Aaron then place it there but afterward sic Iun. In the meane time it is like that the armour of Goliath was laide vp in the Tabernacle of the Lord at Nob from whence Dauid receiued the sword of Goliath c. 21. which afterward he put in the Tabernacle at Ierusalem 30. Quest. v. 55. How Saul could be ignorant of Dauid whome he had made his harnesse-bearer before asking Whose sonne he was 1. Iunius thinketh as is shewed before qu. 23. that Dauids encoūter with Goliath went before his first entertainmēt with Saul and so his opinion is that this storie is transposed and that Saul had no knowledge of him before when he asked this question But this interpretation can not stand for these reasons 1. because it is said c. 18.2 that Saul tooke Dauid that day and would not let him returne to his fathers house immediatly after this exploit Saul kept him with him but if Dauid had first encountred with Goliath before his entertainment with Saul it had beene vntrue for Saul sent to his father for him c 16. Iunius answeareth that this v. c. 18.2 is to be referred to the storie c. 16. of Sauls sending vnto Ishai for his sonne and that day is to be vnderstood and therefore he beginneth the 18. chap. at that verse But this construction seemeth very straunge after so long interruption and breaking off to referre that day rather to the chapter precedent then to the verse precedent where mention is made of the knitting of Ionathans heart to Dauid especially seeing there is no particular mention made of any day c. 16.19 when Saul sent for Dauid 2. After Dauids first entertainment Saul loued him c. 16.21 but immediatly after this victorie when they returned in triumph and the women commended Dauid beyond Saul Saul thereupon was exceeding wroth and beganne to be iealous of Dauid c. 18.7 8. Iunius answeareth that this meeting of the women playing and singing was at some other time when Saul returned frō vanquishing the Philistims and not from the slaughter of Goliath But this can not be for Dauid is saide to haue returned thē from the slaughter of the Philistim c. 18.6 which Iunius translateth Philistims in the plural otherwise then in the original to auoide that obiection and when is it like els that they should giue the preheminence to Dauid but immediatly after the slaughter of Goliath whē yet the memorie thereof was fresh 3. Presently after this triumph Saul beeing afraid of Dauid put him from him and made him captaine ouer a thousand c. 18.13 and he was no more his harnesse-bearer but he set him ouer his men of warre v. 5. but after his first entertainment he was his armour bearer therefore Dauids first seruice vnto Saul went before this combate with Goliath 4. Dauid the morrow after the triumph Saul beeing in his fitt is said to haue plaied with his hand like as at other times c. 18 10. but if Dauid had not beene before entertained he should not haue vsed to play before Saul at all 5. We are not easily to admit such disorder and confusion in the sacred stories without great cause and some apparent inconuenience and absurditie which can not be auoided without such dislocation of the storie but no such thing is feared here therefore vpon these reasons I can no waies giue assent vnto
the second brother but the first brothers wife because the seede was also counted his some answer that this was a speciall prerogatiue and therefore can not make a generall rule Mar. an other answer is that these particular lawes where there is not some speciall and particular exception must be vnderstood according to the generall law Leu. 18.18 that the next brother which hath no wife of his owne should take his brothers wife Iun. but it should seeme rather to be a speciall prerogatiue which is the second answer because in the Gospel mention is made of seuen brethren that one after another tooke their brothers wife Matth. 22. it is not like but some of them had beside wiues of their owne 7. If many wiues were allowed there would be fewer adulteries Ans. That is no cause for Dauid hauing many wiues committed adulterie it would rather giue further occasion for vagrant lust which hath many obiects will more hardly be gouerned then matrimoniall loue tied to one as a riuer swelling ouer the brookes is not so easily kept in as a shallow riuer 8. Fecunditie is the ende of mariage which is more plentifull in Polygamie then in monogamie the mariage of one Ans. 1. Fecunditie simply maketh not mariage lawfull for then it might iustifie vnlawfull copulations by which there is procreation many haue children by whores that haue none by their wiues it must be fecunditie then according to Gods institution 2. Many times there is more fecunditie in the mariage of one wife as Saul had foure sonnes by his wife Ahinoam when as Salomon had by so many hundred wiues and concubines but one sonne 3. Fecunditie made polygamie tolerable for those times but it is not so necessarie now then the Church of God was tied to one nation now it is dispersed into all the nations of the world 9. If polygamie were not lawfull what should become of those honouroble Fathers and Patriarks which came of such mariages as all the 12. Patriarks excepting Ioseph and Beniamin which were of Rachel the principall and proper wife of Iaakob were they begotten in adulterie Ans. 1. It had bin no disparagement to that nation to come of parents of adulterous seede no more then it was for our Sauiour to descend of Pharez the sonne of Iudah by his daughter in law Thamar 2. Their honour and nobilitie depended not so much vpon their externall birth as vpon the blessing of God 3. Neither yet doe we say that they were adulterous mariages seeing the Lord either permitted or tolerated them for the necessarie procreation of that people 10. Valentinian the elder beside his wife Severa tooke also her maide Iustina to be his wife by whome he had Galla maried afterward to Theodosius the Emperour and thereupon he made a law giuing the same libertie also vnto others to marie two wiues Answ. So Claudius the Emperour made a law that a man might marie his brothers daughter but neither of these lawes of Claudius or Valentinian were thought worthie to be inserted into the Code God did not blesse that mariage of Valentinian for Iustina became an Arrian and Valentinian the yonger the sonne of Galla did afflict and persecute the orthodoxal Churches 11. S. Paul prescribeth that he that was chosen to be a Bishop should be the husband of one wife whereby it seemeth that euen in the Apostles time polygamie in others was tolerated as if a Turke hauing two or more wiues beeing conuerted to the faith is rather to be borne with then by abridging his libertie to be driuen to Turcisme againe Ans. The law of monogamie beeing reuiued by Christ and his Apostles and brought to the first institution was to take place not for the time past but for the time to come as all other positiue lawes of nations doe Polygamie was then tolerated as an infirmitie for a time in those which were newly conuerted as it might be in Turkes and Iewes now till such time as they are confirmed in the faith but this toleration maketh it not lawfull 12. One may depart from their right if they will if then the wife will consent that her husband may marie an other why is it not lawfull as Sarah gaue Abraham leaue to take Hagar Answ. The wife in so doing departeth not from her right but the diuine right which shee can not relinquish for mariage is grounded vpon the will and law of the instituter Sarah her example can not serue for these times yet they which tooke a wife or concubine as Abraham did that is for procreation onely and with consent not forced but offered on the wiues behalfe doe sinne lesse then they which obserue neither of these circumstances Other reasons are alleadged to this purpose but these may suffice consul Martyr Reasons and arguments shewing that polygamie was neuer simply lawfull 1. God gaue vnto Adam but one helper He had abundance of spirit as the Prophet saith Malach. 2.15 he might haue made more then one but yet he made but one because he sought a godly seede and that was not peculiar vnto Adam but established as a generall law of mariage for euer They two shall be one flesh which word two although it be not found in Moses Gen. 2. yet it is sufficient that our Sauiour the most perfect interpreter of the Scripture hath so expounded it Now that which is made one flesh with the bodie can not be made a member of an other bodie rightly and truly therefore a man which is one flesh with his wife can not be made one flesh with an other It will be obiected that he which is ioyned with an harlot is also made one flesh with her as the Apostle sheweth 1. Cor. 6.17 Some answer that they are one flesh but for a time but the better answer is that it is no lawfull coniunction because it is not after Gods institution 2. Christ alloweth not a man to put away his wife and to marrie an other vnlesse it be for fornication much lesse is it lawfull for one to haue two wiues together at the same time 3. The first that brought in two wiues was Lamech who as Hierome saith was the first qui vnam costam distraxit in duas who diuided one ribbe into two Chrysostome seemeth to commend Lamech as a good man but that he doth in respect of his repentance which in his opinion he shewed not because of his wiues 4. S. Paul willeth that euery woman haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her proper husband but how can he be said to be a proper husband who is common to more then one 5. Againe the Apostle would not haue them to defraud one an other but for a time but the man that hath more then one wife must needes defraud the one while he attendeth the other As Iaakob beeing more addicted to Rachel defrauded Lea when shee was faine to purchase of her sister to lodge with her husband for her mandrakes 6. There is a spirituall resemblance betweene
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. r. your gods f. your goods p. 39. r. ijthabelu f. ijthabela p. 49. r. sham f. shun p. 54. r. samech f. semech and shurec f. shuree p. 57. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 58. r. lemor f. lenior p. 65. r. R. Selemoh f. R. Selenah p. 66. r. proposed f. purposed p. 68. r. Hanun f. Haman p. 72. r. vnto his sonne f. vnto him p. 77. r. Samuel and Saul 40. yeares for Samuel and Saul 20. yeares p. 79. r. innocent partie r. daleth and resh p. 80. r. Machir f. Macher p. 83. r. condition f. conditionall p. 88. r. by whome f. by wome p. 100. r. but they made them no new p. 101. r. vnusuall f. vnlawfull p. 158. r. to plant the Gospel p. 164. r. A third pretext of absence p. 167. r. highest places of the church ibid. r. meanenes f. meanes p. 214. r. plunged f. plagued ibid. r. veeghesheh p. 218. r. athnah p. 132. l. 10. adde in the margen respons 10. ad inter August p. 234. r. sanctified f. sacrificed p. 276. r. to dispense for to dispose p. 280. r. vnlouely f. vnliuely p. 292. r. it beeing f. beeing it ibid. l. 15. r. it was not then p. 299. l. 2. r. sorts f. sores ibid. l. 20. r. mistaking f. misliking p. 312. l. 8. r. without the Arke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 82.7 Ioh. 10.35 Ex histor Aeliaen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 16.7 8. Lib. 2. offic c. 7. Apolog. Dav. c. 6. In obit Theodes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 5.31 Gen. 49.8 In obiâ— Theodos. Hieron advers Ioan. Hierosol A. Arias Mont. C. Chalde S. Septuagint L. Latine text I. Iunius V. Vatablus B. the Bish. transl G. Geneva Pell Pellicane Bor. Borrhaius Mar. Martyr Osiand Osiander Act. 20.24 Reconcil See more of this question Hexapla in Genes c. 16. confut 1. c. 25. qu. 23. Reconcil Controuersie of Vowes Drunken persons the sonnes of Belial Reconcil Reconcil Of forced single life Of sinne against the holy Ghost Of the decree of reprobation Reconcil Reconcil Controv. Princes not to be conuented before the Pope Against the superstitions vse of candles Reconcil Controv. Not to repose any trust in ceremonies Reconcil Contr. Against Idols in Temples Controv. God will haue no partners in his worship Whether any thing commeth to passe by chance Controv. Against the adoration of Saints Reconcil Reconcil The Papists would put out the right eye of knowledge in the people of God Controv. Against freewill in good morall actions Of warre like policies Reconcil Whether the preaching of the word be a necessary part of sanctifying the Sabbath 1. Cor. 9.16 Reconcil * Masius in Iosh. Reconcil Reconcil Controv. Whether rash vowes once made be not better broken then kept Reconcil Iewes surmises Hebrewes surmises Contr. Against the leauing of Gods word to establish humane rites Contr. Against the invocation of Saints Reconcil Reconcil Reconcil Of the difference of working in the good and euill spirits Against running to witches What is to be thought of monomachies that is of sole and singular combates Reconcil Whether it be lawfull for a Pastor in the time of pestilence to leaue his flocke The argument of experience of Gods mercy how it doth assure vs. Controv. Of the signe of the Crosse. Contr. Against the laying vp of reliques Reconcil A description of true friendship Of the nature of enuie Contr. Against the adoration or toleration of Images Contr. Of the vnlawfulnes of Monastical life Contr. Of the abuses of Sanctuaries and priuiledged places in times past Of sodaine changes and innouations of mens hearts Of diuers sorts of visions Cantr It is not lawful to swear by Saints The difference betweene the feare of the faithfull and vnfaithfull Reconcil Reconcil The breach of ceremonies not to be more seuerely censured then the breach of the morall law Whether it be requisite to forbeare the matrimoniall duties before the receiuing of the communion Contr. Single life not to be imposed vpon the ministers of the Gospel August Enchir. 22. cited Caus. 22. q. 2.4 Augustan Psal. 5. cited Caus. 22. qu. 2. c. 14. Caus. 22. qu. 2. c. 5. August lib. de mend c. 14. cited Caus. 22. qu. 2 c. 8. August in Psal. 5. cited Caus. 22. qu. 2. c. 14. Caus. 22. qu. 2. c. 19. Contr. The Antichrist of Rome wherein like vnto Saul Contr. The authority of Princes ouer persons Ecclesiasticall Whether a Iudge be alwaies in giuing of sentence bound to follow the euidence Reconcil The children of God haue no certaine assurance of temporall things How leagues and couenants ought to be made Contr. Against the anointing of Popish priests Reconcâ—l Contr. Against the adoration of the dead Contr. Against Purgatorie Contr. Against the doctrine of merits Contr. Of the Princes authoritie in Ecclesiastical matters Reconcil Reconcil Contr. Against Limbus patrum cited by Grat. c. 26. qu. 5. c. 14. How the deuill knoweth things to come Satan did not know certenly that Christ was God in the flesh Brâ—â—arens 1. c. 8. The deuill can not assume dead mens bodies Euill spirits neuer appeare with true bodies How the deuill can delude the sense Of Exorcists It is not lawfull to vse charmes Of flatterie and the diuerse kind thereof Controv. Of particular assurance in ff titul qui sine manumission c. leg 11. pro derelict leg 11. Hieron ad Marcell de obit Blehâ—â— Contr. lit Petil. l. 2. c. 49. cited Caus. 23. qu. 5. c. 10. Reconcil Contr. Subiects not exempted from obedieÌ„ce euen to Princes standing excoÌ„municate Contr. Against Purgatorie