advocate 1 Ioh. 2.1 Thirdly the devill is called Abaddon and Apollyon Revel 9.12 and the Devils are called Sheddim Deut. 32.17 Psal 105.37 from Shadad evertere praedari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daemon vastare Esay 16.22.23 And in the Historie of Tobias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastabit the devill is cald Ashmodeus from Shamad vastare because he makes havocke and wastes all and opposit to him is Christ who is our Saviour and saves us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominus muscae Fourthly the devill is called Beelzebub dominus muscarum lord of flies the Legions of the devills flies in the middle Region of the aire But the Lord of Hostes is opposit to him who hath commandment over all the creatures Fiftly he is that old Serpent Revel 12.19 And the Serpent opposit to him is Christ lift up in the wildernesse Ioh. 3.14 Last Satan is a roaring Lyon and Christ the Lyon of the Tribe of Iudah is opposite to him Revel 15.15 When Zacharie saw foure hornes lifted up to scatter Israel he saw foure Carpenters ready to beate them downe Zach. 1.10 So whatsoever hornes Satan lifts up against the Church The Lord is ready to beate them downe and if there be poyson in the Serpent Christ is our Antidote In every fight it is most fit that wee know our owne weakenesse and the strength of our adversarie It was of old a most fearefull thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight with beasts 1 Cor. 15.32 we have to fight with a roaring Lyon and an old serpent qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est who useth both craft and malice in his fight against us Therefore seeing we are not able to withstand him in this fight we should pray to the Lord God who is Ish milthama vir belli that hee would stand for us least wee fall in this combat SECT 15. By what meanes Satan is to be resisted THe weapons wherewith Satan is to be resisted are not carnall weapons 2 Cor. 10.4 for the weapons of our warfare are not carnall but mighty through God to the pulling downe of strong holdes First wee will handle here the counterfeit and false weapons by which men have gone about to resist Satan and next the true weapons by which he is to bee resisted The counterfeit weapons which have beene used to resist the devill The counterfeite weapons by which men have gone about to resist Satan were either in the Iewish synagogue or Christian Church The counterfeit weapons in the Iewish synagogue In the Iewish synagogue God commanded the Iewes to weare Phylacteries to put them in remembrance to observe the Law of God out they abused these Tephilim or Phylacteries they made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or helps to prayer as though they were derived from Palal precari to pray and not from Taphal apponere which is the right root and the 70. translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if as ye would say immobilia things that could not be removed but afterward they abused them to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remedies against enchantments which varro called Praebia quasi brevia hence comes our word briefe which Satan gives to men for to save themselves from hurts Therefore it was altogether prohibited in the Councill of Laodicea to make Phylacteries The Chaldee paraphrast paraphrasing upon Cant. 3.8 brings in the synagogue of the Iewes speaking after this manner I am beloved above all people because I binde my Tephilim upon my left hand and the paper is affixed to my right side and the third part of it looks towards my bed that there may be no power in the Devils to hurt me Here they abuse their phylicteries as a remedy against Magicke Secondly they abused their circumcision making it a remedy against Satan the Chaldee paraphrast paraphrasing upon the words of Soloman Cant. 3.8 Every one hath his sword upon his thigh for the feare of the night he notes this word upon the thigh to be the seale of circumcision in the flesh whereby they prevaile and doe not feare the devils that walke abroad in the night Thirdly they abused incense making it a meanes to banish the devill Cant. 4.6 I will get me to the hill of incense The Chaldee paraphrast pharaphrasing upon this place saith Omni tempore quo populus domus Israel tenebat manibus suis artem patrum suorū justorū fugiebant daemones nocentes tenebriones matutini meridiani eo quod majestas gloriae domini residebat in domo sanctuarij quae aedificata est in monte Moriah omnes daemones spiritus nocentes sugiebant ab odore incensi aromatum that is all the time that the house of Israel kept the Art of their holy Fathers the devils fled away both the morning devils and those of the midde day because the majestie of God dwelt in the sanctuarie which was built upon mount Moriah and all the devils fled away when they smelled the smell of this incense Fourthly they held that rootes and hearbes had power to expell the devill Iosephus lib. 7. cap. 23. Radix quae bara dicitur ◠statim expellit daemonia The roote called Bara presently drives out the devill And the same Iosephus in his book 8. of Antiquity cap. 7. shewes that Salomon had skill in exorcising and conjuring of spirits which he got from the Lord as the rest of his knowledge and that he used to hold these rootes to the nostrells of the possessed that by the smell or smoake of these the devils might bee driven out Thus we see how the Iewes in these times were too much given to magicke Fiftly they tooke the Liver of a fish whereby they might cast out Satan Tob. 7. but these are carnall weapons and the devill doth no more care for such weapons than the Leviathan doth who esteemeth Iron as straw and brasse as rotten wood Iob 41.27 The arrow cannot make him flie slingstones are turned with him into stubble and he laugheth at the shaking of a speare Object But they say because the Angels assume bodies upon them therefore bodily things may affect them and please them or displease them Answ The bodies which they tooke upon them were not the bodies of flesh and blood as ours are Luk 24. a Spirit hath not flesh and bones Ephes 6.12 Wee wrestle not against flesh and blood but against principalities and powers when the spirits assumed bodies they were but Aeriall bodies they could neither bee drowned burned nor hurt they were onely dissolved againe into the Element No bodily thing could hurt them when the Seraphin tooke a coale from the Altar with a paire of tongs the Seraphin did not this for feare of burning Esay 6. But onely to shew that he would use the ordinary meanes which were appointed for the Altar when he tooke the coale from it So the Angell when hee appeared in a bodie to Manoah he went up in the fire but was not burnt by it Iudge 13.20 No externall
he saith the devill cannot worke unlesse the malice of man concurre to the helping forward of his devillish practise God himselfe saith I was angry with my people Zach. 1.15 but ye helped forward mine anger much more may wee say that the witches with their malice helpes forward the malice of the devill and makes the fire to kindle the faster for the devill is but a finite creature and his power is not infinite therefore the more that concurres to helpe him forward his worke is the more Let us compare Art the Devill nature and God together A comparison betwixt Art Nature the Devill and God Art can doe strange things yet it doth onely imitate nature Architas Tarentinus made a Dove so cunningly that hee mnde it flie in the aire as if it had been a living dove and the Egyptians made their gods so cunningly that they seemed to laugh to smile and to frowne And Xeuxes painted grapes so vively that he made the birds come and flie upon them Vide Caelâ—um pag. 54. and Apelles painted a horse so vively that he made the horses passing by to ney and the dogges so vively that he made the dogges passing by to barke when they saw the painted dogge but Archimedes surpassed all he made a heaven of brasse so curiously that one might have seene in it the seven planets and all the motions but the devill can farre exceede Art and all the skill of man yet the secrets of nature can farre exceede Art or the Devill The stone Carystius of old erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive netelis Caelium pag. 305. fit to be spun as wooll or flax and they made napkins of it which when they were unclcane they cast into the fire and then they became as white as they were before and yet the fire burnt them not when the Romans burnt the bodies of the dead to ashes Regum funera in ejusmodi adurebantur tunicis ne corporis favilla cam reliquo miscerâ—tur cinere Plin. l. 19. cap. 1. haâ—mortuâ—les vocabant quibâ—s cadavera induebantur how preserved they the ashes of the burnt bodies from the ashes of the wood which burnt the bodies they had this sort of linnin which they called Asbestinum which they did wrap the bodies into which cloath burnt not but transmitted the fire to the bodies and preserved the ashes of the bodies by themselves this was a great force in nature so the haire of the Salmander cast into the fire will not burne but when the haires of Servius Lucullus were cast into the fire the devill could not preserve them from burning without some naturall meanes and here nature exceedes Satan farre but God the chiefe and supreame cause farre exceeds Art Satan and Nature When the three children were cast into the fire by faith they quenched the flames of it Heb. 11.34 and their bodies were not burnt which were combustable in themselves neither was there any meanes to hinder the fire not to burne them but onely Gods power So the bush burnt but consumed not Exod. 3.3 by this power of God There is conjunctum instrumentum remotum instrumentum When the Phisitian cures by physicke The devill can exceede remotum instrumentum the physition but not conunctum instrumentum the Physicke the phisicke is conjunctum instrumentum of the cure and the Phisitian is onely remotum instrumeneum of the cure Satan cannot cure as the phisicke doth yet he can farre exceede the Physitian Now followes to shew how Satan can worke in a bodie and upon our bodies When Satan takes a body upon him the spirit here is not united to this body to make up one person with it How Sathan worketh in a body and upon a body and to dwell in it as our soules doth in our bodies Secondly this spirit is not united to this body ut forma informans which is tota in toto tota in qualibet parte corporis which is all in the whole body and all in every part of the body but he is there onely ut forma assistens Cum angelus sit completa substantia integra non est alterius rei pars substantialis non igitur est forma in formans quia effectus causae formalis sine causa formali fieri non potest corpus autem informanre est effectus causae informanâ—is ergo non poest fieri ab angelo qui naturae sua est substantia completa non forma informans naturae unita non sunt hic analogae he moves and directs that body onely but hee informes not that body he is but in that body as a Pilate is in the shippe or the Coachman in the coach Wee have three sort of spirits Animales Vitales and Naturales Our animall spirits come from the braine as to move to see and to heare our vitall spirits from the heart as our breathing beating of the pulse and such like our naturall spirits proceed from the liver as our concoction degestion generation and such like Satan hath these secundum substantiam actionis but not secundum modum actionis because they proceede not a principio viâ—ente informante so he can lie with a woman as these Incubi doth but he cannot beget a child because he hath not this principium vivens and if artificiall things can give a sound and be made to move to laugh and to smile what marvell is it that the devill can doe such things in a body which comes a principio communi these are common to things without life and when the devill eates assuming a body his meate is not turned into bloud nor nourisheth his body this meat is resolved but into the aire againe as the Sunne resolves the vapoures of the earth into aire againe and converts them not into it selfe Thomas 1. part questione 51. art 2. ad 5. So Christ after his resurrection did eate yet that meate did not nourish his body but was resolved into the aire so their meat which they eate Angelorum species servatur in singulis individuis ut species solis lunae sed hominum species servatur in multis ob corruptionem singulorum similium compensant generatione was not turned into seede for generation and preservation of their kinde fâ—r they are immortall spirits and beget not daemones nullam habent individi vel speciei mulciplicationem The Philosopher marks that three things concur ingeneration The common cause the proper cause and the materiall cause the common cause is the heaven Sol homo generant hominem the proper cause is the father who begets begets and the materiall cause is the seede Satan cannot be called the father of the child as the proper cause for every thing that is begotten is either begotten a simili genere or a simili specie a simile genere Sathan cannot be called the proper cause of generation as the Mule which is begotten betwixt the horse
most probable which Iosephus holds that Ioshua Eleazar and some of the elders of Israel went up with Moses to the mount Nebo but after his death that the Angells carried his body to the valley of Moab and then it was buried where no man knoweth The Angels buried Moses his bodie The Angels are ministring spirits to the godly in this life and at their death they carrie their soules to heaven but they carry not their bodies to the grave This was a singular favour showne to Moses that the Lord buried him by the ministrie of Angels They attended Christs grave but yet they buried him not as they did the body of Moses Not to be buried is a great judgement Eccles 6.3 An untimely birth is better than he that gets no buriall It was a great judgement upon Iehojakim Ier. 22.18 who got insepultam sepulturam and no man lamented his death saying Ah my brother ah my sister or ah my Lord ah my glorie vers 18. The Iewes pray to deliver them from foure things first from the circumcision of the Sechemites Gen. 34.26 Secondly from the Religion of the Samaritans Thirdly from the death of the uncircumcised Ezech. 28.10 And fourthly from the buriall of Iehojakim that they get not the buriall of an asse Ierem. 22.19 Moses his buriall was the most honourable buriall that ever was it was more honourable than their buriall who got the burning of their fathers 2 Chro. 21.19 1 Chro. 16.14 And more honourable than the burial of Gamaliel for whom Onkelos burnt an hundreth pound of frankincense for the honour of the dead It was a more honourable buriall than the buriall of those who were buried in the garden of their fathers buriall 2 Kin. 21.18 It was more honourable then these who were buried in the citie of David But consider the attendants who attended his buriall Abner his buriall was an honourable buriall when all the people mourned for him and the King himselfe followed the hearse and wept 2 Sam. 3.31 But here the Angels waited upon his buriall and God himselfe attended the hearse to the buriall and was the chiefe mourner there When a private man died lamentation was made but seven dayes for him Syrac 22.13 but they lamented for Moses thirtie dayes and they cryed out ah our brother ah our Lord ah our glorie Ier. 22.18 thus God honoureth them who honour him He buried him in a place where no man knew He buried his body Where no man knew ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the abolishing of Idolatry yet Moses was present with Christ at the transfiguration Mat. 17.3 So these who are buried in the sea blowne in the aire and burnt to ashes and no man knoweth what is become of their bodies yet they shall appeare before the Lord in the day of the resurrection Michael buried the body of Moses What if the Church of Rome had the body of Moses now and knew it to be his body would they burie it or not Whether would they stand for Michael or the devill They might say that it was a fit thing to burie it at that time because the people was an ignorant people then and Satan was ready to move them to Idolatrie But now seeing they would give no worship to it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they might safely set it up to be worshipped In the time of Ioshua Idolatrie did not so increase the elders who out lived Ioshua and who were in age when they came out of Egypt and remembred what the Lord had done for Israel the iniquitie of Baalpeor did not cleave unto them but the rest were not cleansed from the iniquitie of Baalpeor Iosh 22.17 Is the iniquitie of Baalpeor to little for us from which we are not cleansed unto this day they committed no new Idolatrie but the filthinesse of Baalpeor clave unto them because they repented not of that iniquitie In every sinne there are foure things to be considered first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the transgression of the Law secondly reatus the guilt which obligeth the partie who sinneth to undergoe the punishment Thirdly macula the blot which defileth the soule and lastly the punishment it selfe The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law and the consequents of the transgression are the guilt the blot and the punishment The guilt of sinne bindes a man to answer for the transgression of the Law and it stands in the middest betwixt the sinne and the punishment and goeth immediately before the punishment and it is more terrible than the punishment Cap. 4. de divinis nomi nibus part 4. Therefore Dionysius said well non est malum puniri sed fieri poena dignum that is it is not evill to be punished but to deserve punishment yet wretched sinners are affraid of the punishment but not of the guilt but the martyres of God chose rather to indure the greatest torments then to incurre the guilt of sinne If we would escape the punishment we must first looke that the guilt be removed Manie thinke when the sinne is past and forgotten in their mindes then there is no more punishment to follow but if the guilt lie still unpardoned the sinne remaineth still Iosephs brethrens sinne lay over twenty yeares and this sinne which they committed at Baalpeor lay over a long time unrepented of but as long as the guilt remained so long were they subject to punishment the punishment alwaies followeth the guilt as the shadow doth the body The Apostle 1 Cor. 11. faith ye shal be guiltie of the body and bloud of Christ that is of the punishment which he deserveth who abuseth the body bloud of our Lord. The third thing considerable in sinne is the blot or staine of sinne in the soule This staine blots the soule as Inke cast upon a Laune cloath defileth it and even as in bodily things spots taketh away that nitor and brightnesse which is in the body so doth sinne deprive the soule of grace and makes it deformed Saul was as comely and proper a man as was in all Israel and he was Tobh bonus id est pulcher Tobh 2 Sam. 9.2 Yet this blot of sinne so defiled him that he was no more the sonne of Kish the Benjamite Kish Kush but the sonne of Kush the Blacke-more or Ethiopian Psal 7. in the inscription The Lord that he may take away this guilt and this blot he opened a fountaine in the house of David for sinne and uncleannesse Zach. 13.1 for sinne to take away the guilt and for uncleannesse to take away the blot Christ was not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption Math. 20.28 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Laver of regeneration to wash away these spots Ephes 5.26 Tit. 3.5 He came not by blood onely nor by water onely but both by blood and water by blood for our justification and by water for our sanctification He that is washed
worship the Sun in the temple which was dedicated to the Sunne What partes man hath from the starres according to the opinion of some of the Physitians So they worshipped the starres in Manasses time they worshiped the starres first because of their great light and beauty Secondly because of their influxe into the bodies below heere and Thirdly because they thought them living creatures and some Physitians held that man was opus siderum and that in his conception and generation he got his spirit from the Sun his body from the Moone and his concupiscence from Venus and his witt from Mercurie and his desire from Iupiter and his blood from Mars and his humours from Saturne Worshipers of the starres Gnobh de Kohabhim umasaloth cultores stellarum planetarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old they called all the gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxtor de abreviat pag. 134. who had no knowledge of the true God and now they appropriate this name to those Christians who worship Idoles Lastly Manasses worshiped the infernall spirits and herein he exceeded all the rest of the Idolaters The decrease of this Idolatry was when Manasses repented hartily before his death The decrease when he lay fettered in Babell 2 Chron. 33. and being restored to the Kingdome tooke away the strange Gods and Altars and Images which hee had made and restored in Iudah Gods true religion except onely that the people sacrificed in the high places So the decrease of this Idolatry was in the dayes of Iosias Iosias did sundry things for the purging of this Idolatry 1 King 23. first he put downe the Idolatrous Priests their Chemarim who were blacke with the smoake of their sacrifices secondly he polluted Tophet that is hee appointed it for a place to cast out all their filth and their dead carkasses that so the people should commit no more Idolatrie there Hee polluted that place that is hee appointed it for pollution What it is to pollute a place see Lev. 13. the Priest shall pollute him that is he shall judge him to be polluted so Deut. 20.6 He that hath planted a vineyard and hath not prophaned it that is who hath not turned it to a prophane use for the fruit trees when they were planted in Israel the first three yeares none might eate of them for they were holden uncleane and the fourth yeare they were holy for the Priest to eate of them and then the fift yeare they were common and prophane that the people might eate of them Ier. 31.5 they shall plant vine trees upon the mountaines of Samaria and shall eate them as prophane things Iosias polluted this Tophet It was called before Vallis Hinuom afterward it was called Gehenna there was in it Esh tamid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a continuall fire to burne the bones and the fith which was cast there and because of the cruell torments which was used in it A resemblance betwixt Tophet and Hell therefore Gehenna is called hell and Christ alludes to this Mat. 5.22 He is worthie of the fire of Gehenna so Isa 66.24 seemes to allude to the punishment of hell taken from the punishment of those whose bodies were burnt there And they shall goe forth and looke upon the Carkasses of the men that have transgressed against mee for there worme shall not die neither shall the fire be quenched and they shall be an abhorring unto all flesh The carkasses of those that were cast into the valley of Tophet were full of wormes and the fire never died out there so the fire of hell burnes continually and the worme of one evill conscience shall gnaw them continually Ierusalem signifieth Heaven and the places without Ierusalem signified Hell The valley of Tophet was called Gehenna It is usuall in the scripture to compare Ierusalem Anagogice to the Church Gal. 4.26 So those places that are without Ierusalem are compared to hell and to the torments thereof catagogice as the lake of Sodom which burnt with fire and brimstone Rev. 19.20 was a type of hell so Gehenna Mat. 5. So the winepresse of the wrath of God was without the citie Rev. 14.20 so Mat. 8.12 he shall be cast into utter darkenesse utter darkenesse is an allusion to the darke prison which Peter was put in without the city Act. 12.10 And therefore the wicked are said to be excluded out of the holy citie new Ierusalem Le. 20. secondly hee polluted the graves of the Idolatrous Kings Princes and Priests Ier. 8.1 hee caused to take out the bones of the Idolatrous Kings of Iudah of the Princes and of the Priests and spread them before the sunne and the moone and all the host of heaven whom they loved they shall not be gathered nor buried but lie like dung upon the field Thirdly he brake to peeces the images and cut down the groves and filled their places with the bones of men 2 King 25.14 Fourthly he caused to take the bones of the Priests out of the sepulchers burne them upon the altars 1. Kin. 23.18 but the sepulcher of the man of God who proclaimed these things which Iosias did against the altar of Bethel he touched not Iosias made a reformation here of the whole land as well of Ierusalem as of Bethell Iosias did uprightly as his father David had done and trembled at Gods lawes and Iudgements 2 Chron. 34.2 yet the people would not heare the words of the prophets Ier. 25.3.4 calling them from their Idolatrie They sought not the Lord but worshipped the host of heaven Zeph. 1.5 remaining frozen in their dregges ve 12. and shewed themselves to be a nation not worthy to be beloved Zeph. 2.1 The rest of the Kings of Iudah untill the captivity set forward this Idolatrie more or lesse The rest of the Kings of Iudah untill the captivity set forward this Idolatry Lyke a leprosie it overspread them all Pro. 24.30 I went by the field of the sloathful by the vineyard of the man void of understanding loe it was all growne over with thornes and nettles had covered the face thereof and the stone wall thereof was broken downe The Docters of the Iewes by way of Allegorie apply this to the Kingdome of Iudah and to the Kings of it And they say Ahaz was the slothfull man and Manasses was the foolish man Ammon and Iehoiakim planted the nettles and the thornes and last the house it selfe the temple was destroyed in the dayes of Zedekias then the stone was broken downe Now when the Church waxed old in her adulteries God said now shall she and her fornications come to an end Ezechiel 23.43 Now all these things are written for ensamples and they are written for our admonitions upon whom the endes of the world are come 1 Cor. 10.11 that we should not be Jdolaters as they 1 Cor. 10.6.7 This Idolatrie was buried in the captivity and never revived againe At last this Idolatrie was
fall on them nor their posteritie nor upon their very houses and therefore they built battlements about their houses that they might not bring bloud upon them Deut. 22.8 David prayed Psalm 51. To free him from blouds The guilt of bloud is not easily washed out The guilt of bloud is not easily washed out when David shed Vriah his innocent bloud the Lord said that the sword should never depart from his house that bloud continued still to the ending of the Kings of Iudah If the guilt of Vriah his bloud did cleave to so many what marvell then that the guilt of our Lords bloud lie so long upon these wretches And if all the bloud that was shed from Abel to Zacharie seized upon them who killed Zacharie much more may the guilt of Christs bloud seize upon their sinfull posteritie It was a miserable leagacy which David pronounced that Ioab should leave to his posteritie 2 Sam. 3.28 that some of them should have an issue and that some of them should be a leper that some of them should leane on a staffe and some of them should die by the sword and some should begge their bread but this was a more fearefull legacie which the Iewes left to their posteritie when they left the guilt of Christs bloud upon them First this curse was upon their soules secondly The killing of Christ left a curse upon their soules bodies personâ— goods and lands upon their bodies thirdly upon their persons and fourthly upon their land First upon their soules The curse entered into shew bowels like water and like oyle into their bones The curse upon their soules Psal 109.18 And as the bitter water made the guiltie womans bellie to rotte and confume so doth this curse of God seize upon them so that their hearts are fat and grosse and past feeling There is no judgement greater than this to have a fat heart and not sensible Esay pronounced this judgement upon them when their hearts beganne to grow fat Esa 6.10 and Christ applies this prophecie of Esay to them when their hearts were growne fatter Matth. 13.15 and last it was fulfilled in S. Pauls time altogether upon them Act. 28.17 Now since they killed the Lord of glorie and shed his innocent bloud Since they killed Christ they are given up to a reprobate sense and become savage Wolves Calius Redoginus pag. 173. ex Dione they are given up unto a reprobate sense and now they are become of all men most savage and cruell I will set downe but one example of their savagenesse and crueltie Dion writes that in the last dayes of Traian the Emperour the Iewes who dwelt in Cyrene Andreas being their Captaine did indifferently so barbarously kill both the Romanes and the Greekes and would set downe their flesh prepared on the tables to be eaten neither would this content them but they pulled out their bloudy intralles and girded themselves about with them as though they had beene girdles and they used their skinnes for cloathes and manie of them they cut in peeces and some of them they threw to the beasts and others they compelled to fight and kill one another and this way they killed moe than 200000. This their barbaritie they exercised also in Egypt and Cyprus Arteinon being their Captaine and they killed above 400000. and therefore afterward it was established by a law that if a Iew upon any occasion came into the I le of Cyprus that he should be presently executed The Lord gave them over to this reprobate sense that they became like Wolves and not men because they shed the bloud of our Lord and for this cruell murther of Christ see how the Lord payes them home againe in the destruction of Ierusalem by Titus and Vaspasian the sword the famine and the pestilence These three great souldiers of the Lord entred into Ierusalem and they strove which of them three should most severely revenge their cruelty Reade but the history of Iosephus of the destruction of Ierusalem and thine eyes wil faile with teares and thy bowels will be troubled within thee for the destruction of poore Ierusalem The judgement upon their bodies The second judgement was the judgement upon their bodies as the Lord set a marke upon Cain Gen. 4.15 and smote his enemies the Philistines in the hinder part Psal 78.56 and the posteritie of Gehezi with a leprosie So it is holden by many that the Iewes have a loathsome and stinking smell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stinking breath When Marcus the Prince was going to Egypt as he past through Canaan he was much troubled with a loathsome smell and stinke of the Iewes as Marcellinus calls it and being much wearied amongst them Caelius lib. 5. cap 9. he cried out O Marcomannt O guad O Sarmati tandem alios vobis inertiores comperi O yee Marcomanni O yee Guadi O ye Sarmatians at last I have found out a more loathsome people than any of you The judgement upon their persons The third judgement is the judgement upon their persons that they are miserable catiâ—es and slaves now through the world compare but this captivitie now and their former captivities and this shall be evident First A difference betwixt this captivitie and their former captivitives in all their other captivities the Lord hath set downe a time for their deliverance That in Egypt they should be 400. yeares in Babylon 70. yeares under Antiochus three yeares and ten dayes Dan. 7.25 but the Lord hath set downe no time now when this their captivitie shall end Secondly in their other captivities there were alwayes some Iewes in favour with the heathen Princes as Ioseph with Pharaob in Egypt Daniel in Babylon and Mordecai in Susan but now they have none to speake favourably for them at the hands of Princes Thirdly in their other captivities there were Prophets sent from the Lord to comfort them as Moses and Aaron were sent to Egypt Ezekiel and Daniel were sent to Babylon And Saint Peter writes to the dispersed Iewes in Pontus and Bithynia but now the Sunne is gone downe over their prophets and the day is darke over them Mica 3.6 Fourthly in their other captivities they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rosh hagalloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince of the captivitie who ruled and guided them and they had one of them in Babylon which was the chiefe citie of the East 1 Pet. 5.15 And another who dwelt at Alexandria in Egypt but now they have none to rule them Fiftly although they were under the dominion of the Romanes yet they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had power to judge in matters of their owne religion as we see in the Iewes of Damascus and others else where Act. 18.15 in matters of religion they were subject to the high-priest and they had power to apprehend and to whip Act. 5 4. Hence is that saying of Pilat Goe yee and judge according to your Law but
saith the Lord they shall say no more the arke of the covenant of the Lord neither shall it come to minde neither shall they remember it neither shall they visite it for that shall be no more done The arke must be removed the propitiatotie it selfe and the place where the Lord rested his strength and glory that which the Angels delighted with stretched out neckes to looke into 1 Pet. 1.12 what should become then of the rest of the beggerlie elements all were to be cast out Secondly hee removes those ceremonies which were the signe of the Iewes subjection to the law He will take away the ceremonies which was a seale of their subjection to the law Num. 5.18 for as a woman when she was married to her husband put a vaile upon her head in token of subjection to her husband hence it was that the woman suspected of adultery stood bareheaded before the priest and untill the time that shee was cleared of that suspicion shee was not under her husbands subjection even so the Iewes so long as they were married to the law they were covered with this vaile but being dead to the law they were freed from this husband and the Lord tooke this vaile of their hearts He will take a stonie heart from them and giue them a heart of flesh Thirdly because these two vailes had lyen so long upon their hearts they brought on this great hardnesse upon them that their hearts became like an Adamant Zach. 7.12 The Adamant is so hard a stone that ye can ingrave no letters upon it untill it bee steeped in goates blood as Plinie testifies so their hearts were so hard that the law of the Lord could not be written on them untill they were steeped in the blood of Christ then he writes his law on them Ier. 31. This is the first part of the great Physitians cure then hee will pricke and wound their hearts He will pricke and wound their hearts he will keepe the same order in curing of them which he did at the conversion of the three thousand who were converted at Peters sermon Their hearts were pricked Act. 2.37 So shall the hearts of the Iewes be pricked and wounded in their conversion it will not be a little gash or wound that will open that impostume but a great and a deepe lancing then will follow exceeding great sorrow and they shall looke upon him whom they have crucified it will not be the sorrow of the publicane that will doe the turne to knocke upon their brests or to cast downe their eyes or to wash their bed with teares as David did There mourning will be an exceeding great mourning when they repent Psalme 6.6 or to chatter as a swallow or a crane or mourne as a dove as Ezekias did Isa 38.14 But this must bee a great and exceeding great lamentation as that which the Iewes took up at Hadadrimmon for the death of Iosias Zach. 12.11 Their eyes did faile with teares their bowels were troubled and their livers were poured out upon the earth when the breath of their nostrills the annoynted of the Lord was taken Lamen 4.20 When Iosias was killed their common wealth decayed and their Church got a sore blow Ier. 22.18 They lamented for him as one laments for their brother or sister Ah my brother ah my sister ah our Lord ah our glorie They lamented for him as one mourned for the death of his first begotten sonne or his onely sonne Zach. 12.10 When Iosias was killed there was but a man killed but when they killed our Lord they killed the Lord of glory when Iosias was killed his death was honorable to him he died in the warre 2 Chron. 35.24 But when the Iewes killed our Iosias he died an ignominious and shamefull death When Iosias was killed it was the enemie that killed him and not they But the Iewes themselves killed the Lord of glory when Iosias the breath of their nostrils was killed be could not breathe life into them againe but our Iosias can breath spiritus vitarum into them Gen. 2. Therefore here is a greater then Iosias and his death deserves a greater lamentation When they shall behold him sundry look upon mens miseries diversly When they shal behold Christ whom they crucified then they shall lament bitterly some go by with a negligent eye as those who passed by the man that lay wounded in the high way Luke 7.11 they scarce tooke notice of him neither were they touched with any compassion Secondly others behold mens miserie with a gazing eye onely as Iobs friends sate gazing upon him seven dayes but with no compassion thirdly some behold their miserie and are touched with some compassion as when Ioab had killed Amasa and lay wallowing in his blood in the high way 2 Sam. 22.12 no doubt those who did see him were moved at the spectacle fourthly some behold with delight Ra cum beth signifieth to behold with Delight Micha 4.11 let our eye look upon Sion that is with delight to behold that which wee would have seene Psal 22.17 they looke upon mee see Psal 54.9 But the Iewes heere they shall behold the Lord with a pitifull eye as the other was a mercilesse eye Christus patitur jam Iudaeus compatitur They shall behold him whom they have crucified Momus complained of nature that shee made not man with a window in his brest that man might prie into his heart and see what was within the heart but here the Iewes might see when they pierced the Lords side what love was in his heart towards them when hee shed his heart blood for them when they saw Christ weeping for Lazarus Ioh. 11. they said O how he loves him but they had greater reason to say O how hee love vs when they saw him shedding his blood for them They shall behold him whom they have crucified When they consider that it was their sins which crucified him and that they were the proper cause of his death they were not the occasion of his death The sinnes were the proper cause of his death as David was of the death of the priests when they gave him the shew bread to eate although he takes it upon him and sayes that he was the cause of their death so they were not causa per accidens of his death as when Simon of Syrene carried Christs crosse he was but accidentally a cause here they were not causae adiuvantes helping causes neither were they concausae as Pilat was in the death of Christ but the proper cause were their great sinnes when a malefactor is executed wee blame not the executioner wee blame not the Iudge by whose sentence he is executed nor the law nor the Iury but only the miserable malefactor himselfe his destruction is of himselfe Solum pecatum homicida est They will not deny their sinne now as the whore did who wipd her mouth and said she did it not Prov. 30.20