revived againe and the saints who would not take the marke of the beast neither in their hand nor in their forehead Rev. 13. This strife about religion will set the fathers against the children and the children against the parents Satan would have set up Moses his body to have made an Idoll of it The bodies of the saints may bee made Idols both living and dead The bodies of the saints may bee made Idoles both when they are dead as heere of the body of Moses when they are alive as when Cornelius fell downe at Peters feete and worshipped him Peter refused that worship Act. 10.26 27. and said stand up for I my selfe am a man Peter refused this worship because it was divine worship or inclining too farre to it So when the Priests would have sacrificed to the Apostles Act. 14. they rent their cloathes and ran in amongst the people crying and saying why doe ye these things we are men of like passions with you preaching to you that yee should turne from these vanities They would have made the Apostles to bee in the number of these Idoll vanities when they would have given him divine worship Satan goes from an exteâ—mitie to another Againe yee may observe heere how Satan goes from one extremitie to another when Moses was alive how often moved he the people to have stoned him but now when he is dead hee would have him to make an Idoll of his body so the Iewes in die Palmarum did sing Hosanna to Christ and the next day they cried Crucifige So when the viper lept on Pauls hand they said he was a murtherer but when he shooke it off and it hurt him not they said he was a God and those are unstable in all their waies Iam. 1.8 He would have set up Moses his body to have beene worshipped if the Lord had suffered this body to have remained in the Church how would the devill afterward have made up a ground for the continuance of Idolatrie in the Church then hee would have said If all sort of worship be denied to the bodies of the saints why would the Lord have suffered the body of Moses the man of God to stand this way in the Church as a stocke without all honour to be given to it would hee not rather have throwne it downe as hee did the Idoll Dagon The Lord forbad onely this divine worship to be given to the heathen gods as to Iupiter Mars Venus But it was never his minde that the divine worship should not bee given to the bodies of the saints departed and if Moses himselfe were redivivus hee would explaine himselfe in this point that it was forbidden onely to give this worship to heathen Idoles but not to saints which is forbidden in the Law for hee communicating so many dignities with the saints would not refuse to communicate with them a part of his honour Michael resisted the devill and would not suffer him to take the bodie of Moses and make an Idoll thereof The Apostle Iude 5. borrows from the Apocripha book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libro 3. cap. 2. Pethirath moshe dimissio mosis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This strife which was betwixt Michael and the devill about the body of Moses What duties wee are bound to perfore to the dead Quest. What duties are wee bound to performe to the bodies of the Saints when they are dead Answ We are to use them with comlinesse Acts 9.37 they washed the bodie of Dorcas and layed her in an upper chamber and to wrap them in linnen as Christs bodie was and to bury them in an honest buriall place we ought to esteeme reverendly of their bodies because they are the members of Christs mysticall bodie and they waite for the blessed resurection and to suffer them to rest in peace in their graves 2 Kin. 22.20 But we are never to worship them or their reliques if we follow the example of Michael who would not suffer Moses his body to bee worshipped The decrease of this Idolatrie The decrease of this Idolatry was when Michaell buried the body of Moses where no man knew Great is the care which the Lord hath over his children in their infancie in their old age in their death and after they are dead and as the eyes of the Lord was upon Canaan from the beginning of the yeare to the end Deut. 11.12 so are the eyes of the Lord upon his children from their infancie to their old age from their old age to their death and after they are dead and first from their infancie to their old age Esay 46.3 Heare O house of Iacob and the remnant of the house of Israel which are borne by me from the wombe and brought up with me from the birth therefore untill thy old age I the same even I will carrie you to your hoarie heades the Prophet points at these two times of our life especially because these two periods are most weake in all our life our infancie and decrepit age then the death of his Saints is precious in the fight of the Lord Psal 116.18 and then after they are dead the Lord hath a singular care of them What a care had the Lord of Moses in his birth when hee was cast out to be drowned The Lord preserved him and drew him out of many waters therefore he was called Moshe from Masha extrahere and David alludes to this Psal 18.16 Thou hast drawne me out of many waters Hence the Poets from this faine that some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne in the waters because Moses was drawne out of the waters and in his death the Lord shewes his singular love to * It is said of Moses Dâ—ut 34.7 that he dyed ad osculum oris dei which Salomon Iarchi paraphraseth at a kisse of the mouth of God Death was a kisse of the mouth of God to him him and here after he is dead the Lord suffers not his body to be made an Idoll of Good King Iosias when hee was killed in the battell a man might have thought that the Lord had little respect unto him who made him fall before his enemies but see what respect the Lord carried unto him when he saith Thou shalt be gathered in peace to thy fathers 2 King 22.20 Who would have thought that the Lord had such a care of him and yet his soule was bound up in the bundell of life and he was gathered in peace to his fathers So he had a great care of the body of Iacob he promised to goe downe to Egypt with him and to bring him backe again Gen. 46.4 But how is it said that he brought him backe againe then seeing he died in Egypt The Lord attended his very corpes when he brought it backe and saw it buried in Machpelah in the place which Abraham bought for a buriall place Gen. 50.13 The Lord buried Moses his body It is
with Idols 2 Cor. 6.14 Gideon strove with the men of Sechem and his fathers house against Baal and therefore he was called Ierubbaal and Ierubasheth 2 Sam. 9.21 because hee put Baal to shame and disgrace When they fell from the Lord and worshipped Idols at this time they were sore oppressed by the Madianites then the Lord sendes Gideon to deliver them Gideon desired a signe of the Lord to confirme him when he was to goe against the Madianites Whether Gideon tempted the Lord when he asked a signe of him Quest Was not this a tempting of the Lord to aske a signe of him so often An. God is tempted two maner of waies by men first when they seeke not a signe directly of God but when they mistrust his power then they are said to tempt the Lord he tempted him ten times in the wildernes Num. 14.22 which Rabbi Salomon reckons up this way The Israelites tempted the Lord tenne times in the wildernesse through unbeliefe first they tempted him at the red sea Exo. 1â— Secondly in Marah Exo. 15. Thirdly in the desert of Sin Enod 16. Fourthly when they left Manna while the morrow Exo. 16. Fiftly when they sought Manna upon the seventh day and found it not Sixtly at â—apâ—dim at the waters of contradiction Nu. 21. Seventhly at Herob by the golden calfe Exo. 32. Eightly at Habara Num. 11. Ninthly at the graves of concupiscence Tenthly at Pharon which the spies made when they went to spieÌ„ the land Secondly God is tempted when we desire of him a signe for curiositie as doubting of his power so the devill desired Christ to turne stones into bread Wee tempt God when wee desire of him a signe for curiositie Matth. 4. And they of Nazaret would have had a signe of him when they said Whatsoever we have heard done in Capernaum doe also here in thy owne countrie Luke 4.23 So the Pharisees and Saduces would have had a signe of him from heaven Matth. 16.1 But Gideon who had a singular warrant from the Lord to aske a signe tempted him not through doubting or curiositie neither Zacharie when he said whereby shall I know this Luke 1.18 Neither Marie when shee said how can this be Luke 1.34 when the Angell gave her a signe of her conception that shee should conceive This how in Marie was admirantes not dubitantes In Zacharie it was mixed with doubting but it was not of infidelitie as the doubting of the Pharisees and Saducees was The first increase of Idolatrie The first increase of Idolatrie was when the Sechemites tooke the Ephod which Gideon had made and set it up for an Idoll in the house of Baal berith in Sechem Iudg. 9.4 and 46. Quest Gideon made this Ephod not to be an Idoll but to be a remembrance of thanksgiving for their deliverance as the Reubenites set up an altar in the other side Iordan Whether did Gideon purpose to make an Idoll of this Ephod or not Answ Gideon caused not a new Ephod to be made neither minded he to have set it up as an Idoll but as a remembrance to the Lord when the Rubenites and Gadites erected and attar on the other side of Iordan Iosh 22.9 they did it not of that minde to sacrifice upon that altar but onely they set it up for a memoriall of thanksgiving to the Lord. And it is cleare that the Israelites went a whooring after this Ephod but after the death of Gideon verse 27. therefore they interpret not well this place who interpret it thus fornicatuâ— est omnis populus post eum all the people went a whoring after him as though they followed Gideon in this Idolatrie but Iunius translates it better fornicatus est post eum scilicet Ephodem seu in eo Ephode that is they went a whoring after the Ephod The reasons which proves that Gideon intended no such thing as to erect an Idoll in Ophrah are these First Iudg. 8.32 Gideon dyed in a good old age To die in a good old age comprehends foure things a good old age comprehends foure things in it first fulnesse of dayes secondly peace of conscience thirdly a good name fourthly when one dyes in the favour of God neither is this phrase found in the Scripture but of such who dyed the death of the righteous So Abraham is said to have died in a good old age Gen. 25.15 So David 1 Chror 29.28 The second Reason it is objected of the Israelites ver 35. that they shewed no kindnesse to the house of Gideon according to all the goodnesse which he had shewed to Israel But if Gideon had erected this Idoll of purpose that the people might goe a whoring after it how should they bee bound to have shewed any favour to him they should rather have hated him if he had set up any Idoll to have beene their ruine Ob. Burn this Idoll became a snare to Gideon and to his house Then it might seeme that Gideon himselfe was insnared by this Idoll Answ By Gideon heere is understood Gideons children and posterity as 1 King 12.16 what portion have we in David that is in the posterity of David so 2 Chron. 13.1 it is said that Ieroboam made warre against Rehoboam Rehoboam was dead Chap. 12. And Rehoboam slept with his fathers and was buried in the City of David it was against his sonne Abija So Act. 7.16 Abraham bought a buriall from the father of Sechem it was not Abraham himselfe who bought it but the posterity of Abraham So this Idoll became a snare to Gideon that is to Gideons children and to his house that is to his friends Gideon his Ephod was afterward made an Idoll This Ephod which Gideon appointed for an holy use was afterward abused and turned to an Idoll as the best wine is turned into vinegar so the brasen serpent was erected in the wildernesse for an holy use yet the people afterward made an Idoll of it and burnt incense to it So the first institution of the love feasts of the Christians were commendable and for a good end but afterward they were turned into abuse so the comemoration of the saints departed was afterward turned to invocation Gideon his house was insnared by this ephod Salomon sayes Eccles 7.26 And I found more bitter then death the woman whose heart is fordres and â—ettes and her hands as bands Whose pleaseth God shall escape from her but the sinner shall be taken by her This leud woman had snares to insnare men as the not takes the Fowle and the Fish Shee leades the foolish men captive and none without the speciall grace of God is safe from her So the Idolls lay snares and ginnes to catch men and it is hard to escape the snares of the Idoll but he who pleaseth the Lord shall escape from them This Baal berith was the Idoll of the Sechemites and they bound themselves by a solemne stipulation to serve this Baal berith They made a
is most necessary for the preservation of the societie of men The diversitie of tongues was a great judgement to the world Gen. 11. that one of them could not understand another But this distinction of faces is a great blessing to the world for without it no societie could stand then the husband should not know his wife from another woman neither should the father know his children from other men and if the malefactor were not taken in the very fact he needed not to be afraid S. Austine cap. 8. adversus paganos Saint Augustine writing against the Panims calles this diversitie of faces a great miracle Men are distinguished from other sometimes by some marke as the Iewes who lives amongst Christians But these markes may alter and be changed So men are distinguished by their languages and by their dialects as amongst the Iewes some said Shibboleth and others said Sibboleth Iudg. 12.6 So these about Ierusalem had a proper dialect to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.8 So Peter was knowne to be a Galilean by his speech Matth. 26.73 and so the Levite Iudg. 18.3 was knowne by his dialect but these may soone varie and so doth not the faces of men Many things distinguisheth man from man but the face above all This diversitie of the faces of men proves that there is a God for this diversitie of faces comes either from nature from chance or from God here is not a fourth This diversitie of faces comes not from nature for nature endeavours alwayes to bring forth things alike as in a bushell of barley This diversitie of faces comes neither from nature nor from chance but onely from God or wheate wee see all the graines alike This diversitie of faces proceedes not from chance If a man throw a die and desire alwayes a diverse number to fall out to him yet not withstanding the same number shall occurre to him often which argues that this diversitie of faces comes not from chance It rests then that this diversitie of faces comes onely from God who hath onely distinguished the faces of men for the preservation of societie amongst men Object But if they say that this diversitie of faces comes from phansie then I would aske them seeing phansie is seene more in beasts than in men what is the reason that there is no such diversitie amongst beasts as there is amongst the faces of men therefore it rests that it is onely God who makes this diversitie of faces Argu. 4. Non datur progressus in infinitum We cannot be led from Iudicatorie to Iudicatorie therefore at last wee must stay at the barre of the Iudgement of God wee cannot make an infinit progresse in things but we must rest in one chiefe and supreme cause If a man be condemned by an inferior Iudge and the sentence be just then it is altogether unlawfull for him to appeale but if he be wrongfully judged by an inferiour Iudge he may appeale to his superior as Saint Paul did to Cesar Act. 25. Nam appellatio est defensio justa innocentiae praesidium An appeale is a just defence and a safetie of ones innocencie and the law of nature teacheth us this that a man is bound to stand in defence of his owne life as farre as he can by lawfull meanes neither doth he wrong to any when hee stands thus in his owne defence and as in naturall causes the inferiour causes are subordinate to the influx of the superiour So in cases morall the inferiour Iudges are subject to the superiour and if they proceede not aright in judging then they are not their deputies and the partie wronged may seeke for redresse at the superiours hands and because men should not be led from judicatorie to judicatorie there are in all well constitute common wealths some supreme judicatorie from the which men may not appeale as in Iudea the great Synedrion in Athens Areopagus and in Rome the Senate but because all men may doe wrong and erre in judgement the last and supreme Iudge is God himselfe to whom men appeales He is the judge of the whole earth who cannot but judge rightly Gen. 18.25 Hee when he enquires for bloud forgets not the bloud of the poore Psal 9. Who sayes Bene appellatum sed male Iudicatum He approves the appeale but dislikes the wrong judgement By this the Atheist may understand that there is a God who is the Iudge of all A comparison betwixt the Christian the Devill and the Atheist Let us make a comparison betwixt the Christian the Devill and the Atheist The Christian by a justifying faith beleeves that there is a God and he workes out his salvation with feare and trembling The devill by an historicall faith beleeves that there is a God Iam. 2.19 and feares and trembles but hopes not for salvation but the Atheist he trembles onely neither beleeves he by a justifying faith as the Christian doth neither by an historicall faith as the devils doth therefore he is worse than the devill in this point A comparison betwixt Balaam and the Atheist Secondly let us compare the worst of men and the Atheist together let us compare the Atheist and Balaam the Diviner Balaam said Num. 23.10 Let me die the death of the righteous and let my last end be like his Balaam beleeved the immortalitie of the soule and the happinesse of the life to come but the Atheist beleeves neither of these two therefore the Atheist is worse than Balaam the Diviner Thirdly A comparison betwixt the Saducee and the Atheist let us compare the Atheist with the Saducee the Saducees beleeved not the immortality of the soule neither the resurrection of the body yet when they were demanded Why then study ye to keepe the commandements of God they answered That it might goe well with them in this life they admitted also the five Bookes of Moses but the Atheists they acknowledge not the immortalitie of the soule nether study they to observe the commandements of God that it may goe well with them in this life neither admit they any Scripture therefore they are worse than the Saduces Fourthly A comparison btwixt the Epicure and the Atheist let us compare the Epicure and the Atheist the Epicure denies all Religion that hee may prove the soule to be mortall as Lucretius did following Epicurus Therefore he falls upon this conclusion 1 Cor. 15. Let us eate let us drinke for to morrow we die That is we shal be quite extinguished in soule and body and there shall be no more of us than of beasts when they are knockt in the head But the Atheist gos further than the Epicure for he denies all Religion and the immortalitie of the soule that he may come to his conclusion that there is not a God these three go alwayes inseparable together If the soule be immortall then there must be a Religion and if there be Religion there must be a God
Lastly A comparison betwixt the dâ—vill alone and the Atheist let us compare the Atheist and the devill alone the devill acknowledged Christ to be the Sonne of the most high God Mark 5.7 Secondly he worshipped vers 6. Thirdly adjures Christ v. 7. and acknowledged that an oath is the bond of the soule Num. 30.2 Lastly he knowes that there is a day appointed when God shall come to judge the world Matth. 8.29 but the Atheist neither acknowledge Christ to be the Sonne of the most high God neither worships he Christ He cares not for an oath which is the bond of the soule neither expects hee the last day of Iudgement therefore in these he is worse then the devill The Atheist should die the death These Atheists should die the death Whosoever worshipped strange Gods should die the death Deut. 13.9 And Asa 2 Chro. 15.15 enlarges this threatning Whosoever would not seeke to the Lord God of Israel should die the death Much more then should these die the death who denies the true God And the Heathens judged that Atheists should die the death as Laertius witnesseth of that wicked Theodorus who was condemned in Areopago propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was condemned for Atheisme and Socrates as this same Laertius witnesseth quod non eosdem atque civitas deos pictaret quod nova numina inveheret hee because hee beleeves not in these gods which the rest of the citie beleeved in and studied to bring in new gods amongst them When there was no king in Israel every man did that which seemed good in his owne eyes Iudg. 17.6 So when men beleeve that there is no good what marvell is it that they runne not into all sinnes and abominations Atheisme is the center of all sinnes This Atheism is the center of all sinnes and the Atheist is the vilest of all creatures wherefore let us abhorre Atheisme above all other sinnes and shunne the company of these damnable Atheistes who are appointed for hell and damnation SECT 3. Of Superstition THe ignorance of God hath two rivers proceeding from it the one is Atheisme The ignorance of God breeds Atheisme and superstition and the other is Superstition and as seed sowne in some hard ground brings forth no fruit at all but in other ground it grows so ranke and luxurian that the labourer reapes no profit of it The Atheist is like unto hard ground where no corne growes the Superstitious againe exceedes in his worship and runnes as farre unto the other extremitie This superstition is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timeo metuo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numen It is a good observation of Tertullian Verity in the midst suffereth betweene two extreames that as Christ suffered betwixt two theeves so veritie suffereth betwixt the two extremes The Heathen held a multitude of gods to be worshipped and they denied unitie The Iews again holds unitie worshipping one God but denies the Trinity of persons Here trinitie and unitie suffereth in the middest betwixt the two extremes as Christ did in the middest betwixt two theeves So Eutiches confounded the persons and Nestorius divided Christ into two persons veritie suffered in the midst here so in the Church of Corinth 1 Cor. 1.12 Some held that they were onely Christs others called themselves after Apollo and others Cephas veritie suffered in the midst here for we must foâ—â—â—nour Christ that we despise not his Ministers and wee must so respect his Ministers Atheisme and superstition are the two extreames and true religion suffereth in the midst that we depend not upon them in matters of salvation and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheisme and Superstition are the two extremes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true worship of God suffers in the midst This Superstition exceedes in worship and offers more to God than he requires at their hand Esa 1.12 and as the Lord forbids to be too just Eccles 7.16 so he forbids men to exceede this way and to runne into superstition Quest How can a man exceede in the worship of God Answ in theogicall vertues as they are theologicall a man cannot exceede but onely in the circumstances as when a man hopes hee must take heede what hee hopes for how he hopes and when so a man cannot exceede in justice in respect of justice it selfe but in respect of the circumstances This justice may degenerate and may exceed as when the Iudge considers not where or whom he should judge or how hee should judge No theologicall nor morall vertue can exceede in it selfe but onely in respect of circumstances men does exceede This superstition the mother of it is ignorance Ioh. 4. Yee worship yee know not what the companion of it is hypocrisies the daughters of it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worworship and idolatrey and it is found more in women then in men Act. 13.50 and in the ignorant more than the learned and it is like wine which runnes into a mans head and makes him giddy whereas true worship is like wine which goes to the heart and cheares it What are the mother and daughters of superstition This superstition is hardly rooted out jelousie frensie and heresie and superstition are hardly rooted out take but the example of the Iewes who will not eate of the hollow of the thigh never since Iacob halted upon his thigh saith Moses untill this day Gen. 32.32 and it continues amongst the Iewes untill this day now for they will not eate of that at all but sels it to the Christians Superstition is hardly rooted out of the heart The superstitious are sinistrous in their conclusions and if the Christians will not buy it they throw it to the dogges The superstitious are most sinistrous in their conclusions because the nailes pierced the Lords hands and feete and the whip whipped him therefore they will worship them The Philistims will not set their foote upon the thresholds of the doore 1 Sam. 5.5 because Dagon fell and brake his necke upon the threshold of the doore but they should rather have set their foote upon the necke of Dagon and treade upon him because that Dagon could not preserve himselfe that he breake not his necke Let us compare the religious A comparison betwixt the religious and superstitious Plutarch de superstitione and the superstitious together the superstitious finds no comfort in his Religion as the religious doth The Church to the religious is a place of pleasure but to the superstitious it is a place of torment and therefore their Idols are called terriculamenta Ier. 50.38 tormina in the temple hee is punished and vexed there he holds up his trembling hands and he goes no otherwayes to the temple than if hee were going to the den of Beares or Lyons The labourer after his labour findes his sleepe comfortable unto him Eccles 5.12
whom the Law of God commands to be taken away And this opinion brings a blot upon Christian Iudicatories both Ecclesiasticall and civill accusing them both of ignorance and rashnesse as though they could not discerne what were done indeede and what by imagination and to accuse them of cruelty and injustice as though they should condemne harmelesse and innocent persons to death for such things which they never committed but onely being deluded by Satan they seeme onely to have done such things yet in judging of other crimes there we presume there is no delusion when they have the guilty persons confessing their faults if they be in their right wits and stand to their confessions made before Moreover these also may be put to death who are deluded by Satan in their sleepe for when they were awake they made the covenant with the devill as also because they desire most earnestly these things to be done which they seeme to doe in their dreames and they are most glad when they see these things performed Secondly Satan can strike the bodies of men with divers diseases the devill can strike the bodies of men with diverse diseases hee can strike them both vitijs creationis and vitijs accidentis Vitia creationis are such which men have from their conception as to be crooke backed So with such diseases as befall men after they are borne which are called vitia accidentis so he strooke Iob with botches and boyles so he bowed downe a daughter of Abrahams eighteene yeares and we reade in the Gospel of a dumbe devill Mat. 8.23 So of a deafe devill Mar. 9.25 and of a blinde devill Matt. 12.22 Hee may hurt all the senses and the tongue Here we must put a difference betweene the hurting of the good Angels and the bad How the good Angels differ from the badde Angels in hurting The good Angels doth hurt the wicked and preserveth the godly the good Angels were sent to Egypt to kill the Egyptians but to save the Israelites but the evill Angels doe hurt the godlie as the devill hurt the body of Iob and the Angel of satan buffeted Saint Paul Ob. But it may be said that David called the Angels who hurt the Egyptians evill Angels Psal 78.49 and he sent evill Angels amongst them Ans We must put a difference betwixt Angelus mali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus mali in regimine They were Angels of evill but not evill Angels who smote the Egyptians and saved the Israelites and angelus malus they were Angels of evill but not evill Angels they were Angels of evill because they inflicted punishments upon the Egyptians but they were good Angels protecting and sparing the Israelites Quest What Angel was that which buffeted Saint Paul Answ Some hold that it was concupiscence and lust against the which Saint Paul strove Others hold that it was some great enemie of Saint Pauls such as was Alexander the Coper-smith And some that it was a disease in his body which vexed him But it seemes more probable that Saint Paul was beaten and buffeted by some Angel of the Devill for Saint Paul describes here such a sort of affliction that might diminish something of that pride and high conceit which he had with the many revelations made unto him by God This pricke was given him in the flesh to diminish those high conceits Now neither the calumnies of the adversaries nor the diseases of the body were fit to do this and least of all concupiscence was fit to diminish those high conceits for one vice cannot be cured by another S. Paul glories in this infirmitie therefore it was not a vice and if there was such a power granted to the devill over the body of Christ that he might transport it here and there why might not the devill have power over the body of Saint Paul to buffet it seeing he had such power over the body of Iob to strike it with botches and sores Quest How are those diseases which are sent from God discerned from those which proceede from the Devill or from naturall causes How we are to discerne those diseases that come from God from those that come from the Devill and from naturall causes Answ It is more easie to discerne those which are sent from God then those which are from the Devill at Gods permission When diseases are sent upon men in the very time of their sinning then wee may thinke that the disease proceeds from no naturall cause 2 Cron. 26.19 When Vzziah had his censer in his hand to offer incense and was stricken with a Leprosie in the meane time there was nothing naturall in this Leprosie So when the Kings hand dryed up upon a sudden when he stretched it out to take the Prophet this was a punishment inflicted immediately from God So wee may know by the long indurance of the plague that it is from God As when the Iewes carried the Leprosie out of Egypt with them to the Desert and to Canan it might be known also by the colour that it was not naturall sometimes it appeared red Levit. 14.36 sometimes halfe red sometimes greene and sometimes in the flesh of man and in their cloathes and in the walls of their houses This variety of colours shewes that it hath been from God immediately Last it was remitted to the Priest to try this disease and not to the Physitians which argues that it was sent from God and not from nature So when he smote the Egyptians in their hinder parts to their perpetuall shame Psal 78.66 this disease came not from nature but immediatly from God But sometimes the Lord inflicts a disease which proceeds from a naturall cause As when he smote Iehoram with an incurable disease in his bowels 2 Cron. 21.18 This disease the Physitians call Diarrhaea when the Liver and the Lungues rottes and are disolved peece and peece and so are evacuate This disease had a naturall cause and a morall Valesius de sacrae Phil. pag. 238. The naturall cause of it was evill dyet which corrupted both the Liver and the Lungues therefore the text saith his bowels fell out by reason of the sicknesse day by day for this disease peece and peece consumes the Liver and the Lungues and ver 19. it was two yeares before he died of this disease The Morall cause of his disease was this because hee made Iudah to goe a whoring after Idols ver 13. if he had not committed those sinnes he had not so erred in his dyet neither would it have hurt him so for it is the Lord that woundes and the Lord that heales Gods will is the first cause preceeding all other causes yet it takes not away naturall and subordinate causes But those diseases which are inflicted by satan at the permission of God it is hard to know them All the Physitians could not tell what it was that bowed down the daughter of Abraham eighteene yeares Luke 13.11 Therefore in such cases
by them and many things which should befall to the Church they might foreknow the rising and the falling of the mornarchies out of Daniel and they might foretell the nativitie of Christ by searching the Scriptures and many things which should befall the Church in their latter times by observing the booke of the Revelation The Oracle of Delphos gave this answer to Alexander Invictus eris Alexander This was easie for the devill to foretell because Daniel foretold the fall of the Medes and Persians by the Greekes So the Oracle of Delphos foretold to Craesus that his Kingdome in the fift generation should perish This the Devill might easily learne out of the Scriptures for God visits the sinnes of the father upon the children unto the third and fourth generation and the children filling up the measure of their fathers iniquitie then his Kingdome was shortly to come to an end A man murthers another and escapeth It is easie for Satan to foretell what death he should die out of the Scriptures he who killes by the sword shall be killed by the sword and sometimes the Lord useth the devill as his executioner and hangman It was easie for the devill to say to Saul to morrow thou shall bee with me because the Lord used him as his executioner in this Iudgement Satan when he foretelles things to come he speakes with a low voyce and out of the ground and he pipes as chickins doe when they are new hatched Isa 8.19 sometimes hee flatters the partie who expects the revelation of him and therefore Demosthenes said that the Oracle of Apollo did but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is flatter Philip of Macedon So when Alexander came into the temple of Iupiter Hammon the priest called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch in vita Alexandri faire child which Alexander tooke to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iupiter his sonne But when the Devill was doubtfull of the events of his prophesies then hee gave his answers doubtfullie that they might admit a double sense Such was those answers which he gave by his false Prophets to Ahab King of Israel when hee was going to besiege Ramoth Gilead They demanded of him who should prevaile He answered the King should prevaile but he telles not which King whether Syria or Israel 2 Cro. 18.11 Satans responses were very doubtfull His responses were so doubtfull that the wisest amongst the heathen could not tell what to make of them All his responses were doubtfull therefore hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo Satan is a great Sophister in his answers Hee being asked how the gods should bee worshipped gave this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mittite capita Iovi hominem vero Saturno The falacie lay here in the accent for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being accented accentu gravi signifieth a man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being accented accentu circumflexo signifieth a torch or a light but they mistaking the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sacrificed a number of men to him in stead of setting of lights before him When the plague was verie hot at Athens Plutarch de Ei apud delphos they asked the Oracle of Apollo how it might bee remedied the Oracle answered and bade them duplare aram which neither Plato nor Aristotle understood Plato by Geometrie went about to finde out how the Altar might be doubled But the Oracle meant that they should double their sacrifices to the gods and then the plague should cease Example the third Aio te Aeacida Romanos vincere posse the words imply a double sense heere either that the Romans might overcome or that they might overcome the Romans Some hold that by the placing of the negative particle the devill deceived Eve as when he laid unto her non moriendo morieris for they say when the negative with the Hebrewes is placed before the finite and the infinite verbe then it neither certainely affirmeth nor denyeth but leaves the matter in doubt This say they is the affirmative Moriendo morieris This is the Negative Moriendo non morieris This is the doubtfull Non moriendo morieris perhaps ye may die and perhaps not Vide grammaticum â—unij Thus Satan deceived Eve say they when he saw her beginne to doubt perhaps we shall not die But this rule holds not for non being set before the finite and the infinite doth flatly denie Psal 49.7 Non redimendo redimet fratremsuum that is he can no waies redeeme his brother from death And so when this particle non is set betwixt the finite and the infinite it denieth only in part Ier. 46.28 I will chastise thee in Iudgement Sed evacuando non evacuabo te that is I will chastise thee in judgement but not destroy thee here the particle non being set betwixt the finite and the infinite denieth not flatlie but onely in part yet being placed here before the finite and the infinite it is altogether negative wherefore non moriendo morieris flatlie denieth here and not doutfully Hee hath likewise deceived some by doubling the negative particle when Manfredus did contend with Charles about the Kingdome of Naples he got this answere from the devill Non non gallus superabit Fiftly he manifested his deceit by the similitude of words Such was the Oracle which Thusidides makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they could hardly discerne whether to prepare themselves against the warre or to use remedies against the sicknesse Sixtlie the deceit lay in the words themselves which suffer a double interpretation Gen. 3. That day that ye shall eate of this fruit your eyes shall be opened and ye shall know good and evill Wee know good and evill two manner of waies first in theorie and then by miserable experience they knew good and evill in the first sense before their fall but by miserable experience when they did eate of the forbidden fruit Vide Morne ê‘lcsse pag. 389. These Oracles hath very often deceived men Therefore Oenomaus the Phylosopher wrote a booke against them which had this inscription De oraculorum falsitate As Plutarch wrote a booke de oraculorum defectu And Porphyre testifieth when as the Oracle of Delphos could not divine by the starres what should befall them the Oracle desired them that they would aske him nothing at all and hee told them that if they ceased not to aske him he would tell them lies Object But the Lord seemeth by the Prophet Elisha to give a doubtfull answer to Hazael 2 King 8.10 To whom Elisha said go tell him that he shall not recover at al for the Lord hath told me that he shal certainly die The words seeme also to carry another sense Go tell him that hee shall recover although the Lord said that he shall die Hee shall recover because the sicknesse of it selfe is not deadly hee shall
said that the Pharisees and Iohns disciples fasted but not Christs disciples the meaning is they fasted not usually as Iohns disciples and the Pharisees did but yet they fasted The third weapon to beate the devill is the sword of the spirit Ephes 6.16 take the sword of the spirit which is the word of God Cant. 2.8 It is called the sword of the spirit because it is directed immediately by the spirit and because this sword pierceth to the heart This sword differeth from the magistrates sword this sword proceedeth out of the mouth of the Lord Rev. 1.10 and it is called the rod of his mouth Esay 11. but the magistrate carries his sword onely in his hand Thirdly this sword is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a two edged sword it can both kill and save The Magistrates sword can onely kill but never quicken to restore a man to life Sauls sword never returned emptie from the bloud of the slaine 2 Sam. 1.20 It alwayes killed but it could never quicken but this sword can doe both therefore it hath not beene unfitly compared to the bitter waters when the woman that was guiltie of adulterie dranke them her thigh rotted and she died but if shee had beene an honest woman then having dranke of these bitter waters she conceived and brought forth a child so this sword both killeth and quickneth This sword divides betwixt the soule and the spirit but the Magistrates sword divides onely the head from the body This sword is of greatest force against the devils tentations It was by this sword that Christ beat Satan and all his tentations Mat. 4. when the disciples returned backe from the preaching of the Gospel then Christ saith Luke 10.18 I saw Satan fall as lightning from heaven the preaching of the Gospel is the speciall meane to make Satan fall when David gat the sword of Goliah in his hand having experience of it before he said there is no sword like that 1 Sam. 21.10 so there is no sword like this sword in the spirituall combate against the devill Quest What if the Lord should suffer Satan to appeare to us in a visible shape whether might wee use the sword of the word against him or not Answ We may not Satan is a very subtill enemie and can easily circumvent us therefore wee should not reason with him did hee not deceive Eva in her best estate when she reasoned with him how shall wee be able then to resist him Our part onely then in such a case is this to turne about our faces to the Lord and weepe upon him and desire the Lord to rebuke him Object If it be said why may wee not use this sword against Satan if he should visilby appeare to us as wel as when wee are commanded to use it against his tentations Answ His tentations are not so subtill when hee tempts us as when hee appeares visibly to us face to face for his tentations are mixed with our corruptions which are not as subtill as Satan himselfe is and therefore it is easier to resist these tentations by the word than to resist Satan himselfe SECT 16. That Sorcerers and Witches should be put to death THere are three sorts of people whom Satan tempts first those whom he tempts contrary to their will as those who were possessed in the primitive Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those should not be put to death those they pittied and placed inter Catechumenos amongst those who were catechized in the Church The second sort are those who enter in an indirect covenant with the devill those were not put to death sed admonebantur tantum they were onely admonished Those who enter in direct covenant with the devill should die the death The third sort were those who entred into the direct covenant with the devill and those were to die the death Deut. 18.11 For all that doe these things are abomination to the Lord. So Lev. 20.27 The Iewes in their thirteene rules of expounding of the Scripture this is the eight rule when a precept is set downe it is not set downe ut doceat de se non exivit sed ut docrat de toto universâ— exivit Their meaning is if a thing be spoken generally elsewhere and then be explained more plainely this clearer explanation is to be referred to the generall Example the Magitians indefinitely are commanded to die the death Exo. 22.18 Thou shalt not suffer a witch to live But Lev. 20.27 A man also or a woman that had a familiar spirit or that is a wizzard shall be surely put to death they shall stone them with stones and their bloud shall be upon them Hence they conclude that all sort of Magitians should die the death The diviners they hold should not die the death first they say that Kesem who is a diviner and who takes upon him onely to foretell things to come hee should not die the death but be admonished onely Secondly they say that Menaches Maimonides hujusmodi artium sectatores vel lapidibus obruendi erunt ut lidgnom Bagnal Oâ—h Mekasheph vel mitiori poena mulctandi ut Cosem Menaches Megnonan who markes the flying of the foules ought not to die the death hee is to be admonished and other wayes censured Thirdly incantator the charmer is not to die the death non facit opus peccatoris as they say in phesikta that is they doe not any thing that deserves death Fourthly Hamegronen qui observat nubes he is not to die the death and they say of him Non moritur est liber etiam a plagis that is hee should not die and he is free from stripes And lastly they say Qui perstringit â—oâ—lâ—s who deceives the sight as Inglers non moritur sed admonetur he is not to die the death but onely to be admonished But these three were alwayes to be put to death first Mekasheph malefitus or pharmacus they are called veneficae Exod. 22.18 Secondly Obh those who had a familiar spirit Thirdly Iidgnoni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui multa novit praedicit Targum translates him Ariolus these were alwayes put to death as in Sauls dayes he cut off the wizzards and those who had familiar spirits 1 Sam. 28.9 and Iosias tooke away the workers with familiar spirits and wizzards 2 King 23.24 Saul who caused before familiar spirits and wizzards to be taken away now because he falls to consult with them againe therefore justly he falls into the hands of the Philistines and is killed When Tiberius was Emperor hee caused to hang up those sorcerers and put them to death ad sacros lucos suspendebantur Magitians should lose their temporary estate As the Magitians should be put to death so should they lose their temporall estate and inheritance the Canaanites for their same was cast out of Canaan Deut. 18.12 Because of these abhominations the Lord thy God did drive out the
head of the calfe here or the whole calfe and the reason of the doubt is because S. Cyprian in his book De bona conscientia sub finem S. Ambrose Epist. 6. Lactantius lib. 4.10 S. Augustine in Psal 73. hold that it was not an oxe but caput bubuli which they worshipped But this seemes not to be probable seeing the Scripture every where calles it a calfe and hee resembleth him to an oxe eating grasse Psal 106.20 The head of an oxe alone cannot eate grasse and they resembled an oxe as neare as they could This oxe which they worshipped in Egypt was marked with strange spots Bos inquit in Egypto numinis vice colitur Apin vocant insigne ei in dextro latere candicans macula similis cornibus Lunae crescere incipientis nodus sub lingua quem cantbarum appellant There is an oxe in Egypt which is worshipped as a God and they call him Apis he hath upon his right side a white spot which is like the hornes of the Moone when shee beginneth to grow and he hath under his tongue a knot which they call Cantharus By what slight the devill continued this Idolatry in Egypt to worship the calfe And S. Augustine holdes that the devill whereby this Idolatrie might be continued in Egypt used this slight Phantasiam talis tauri vaccae concipienti ostendere ut libido ejus attraheret quod in ejus faetujam corporaliter appareret that is he presented before the Cow when she was ingendering and in her heat August de civit dei lib. 18. cap. 5. a Bull marked after the same manner that the oxe of Egypt was which markes the Cow apprehending in her phantasie transmitted to the calfe and by that meanes the calfe was marked after the same manner that the oxe was and so the divill by his slight and cunning continued this Idolatry in Egypt But marke the foolishnesse of these Idolaters this oxe which they worshipped when hee grew old they used to drowne him in some lake or poole and then they lamented for his death in mourning apparel knocking upon their breasts and renting their cloathes but when they had found annother marked after the same manner then they rejoyced exceedingly this was great madnesse Peucerus de divinatione pag. 223. One jested at the gods of Egypt when he saw them lament for their gods Si dii sunt cur plangitis si mortui cur adoratis if they be gods what neede you to lament if they be dead why doe you worship them The decrease of this Idolatrie This Idolatrous worship decreased when Moses caused the calfe to be beaten to powder and given to the people to drinke Exod. 32.20 thus hee would let them see when this Idoll was turned to excrements It was but a god of dung Lev. 26.30 Deut. 29.17 and because these Idolls were but gods of dung therefore the Lord commanded that Baals house should be turned into a privie 2 King 10.27 and so when the Levites consecrated their hands to kill their neighbours and brethren Exod. 32.29 that were Idolaters their hands were consecrated with the bloud of their brethren as that day when they were ordained priestes and the bloud of the sacrifice was sprinkled upon the thumbe of their right hand Exod. 29.20 and this was as acceptable a consecration to the Lord as that day when they were consecrated priests unto him The second increase of Idolatrie in the wildernesse The second increase of Idolatrie in the wildernes was when God turned and gave them up to worship the host of heaven as it is written in the booke of the Prophets O ye house of Israel have ye offered unto me slaine beasts and sacrifices by the space of fortie yeares in the wildernesse yea yee tooke up the tabernacle of Moloch and the starre of your god Rempham figures which yee made to worship them How are the Israelites charged by Amos and by Stephen to have worshipped the host of heaven in the wildernesse when there is no mention made of this by Moses Here first wee are to enquire how the Israelites are charged by the Prophet Amos Chap. 5. vers 25. and by Stephen Acts 7. that they worshipped the host of heaven in the wildernesse when as the Lord never charged them with this sort of Idolatry in the bookes of Moses Secondly how they are said never to have sacrificed all the time that they were in the wildernesse when as they sacrificed to the Lord in the wildernesse Exo. 24.5 and Levit. 8.21 and 9.2 Thirdly what these Idolls were which they worshipped and sacrificed to in the wildernesse As to the first How can they be said by the Prophet and by Stephen to offer to the host of heaven seeing the Lord blames them not for that and we read nothing in the historie of Moses of it An. Rabbi Salomon reades it in the future tense portabitis ye shall beare as though the Lord were threatning a judgement against them for the time to come but this is neither the meaning of the Prophet nor of S. Stephen for they charged the Israelites with that Idolatry which they cōmitted whiles they were in the wildernes Beza upon the 7. Act. holds that the Israelites committed not this Idolatrie while they were in the wildernesse but the Prophet blames them that they worshipped God but hypocritically and not sincerely in the wildernesse and so David blames them Psal 95. and Psal 106. and therefore the Lord gave them up afterward to this open Idolatrie to worship the host of heaven But the Prophet Amos expresly saith Amos 5.25 that they worshipped the host of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a particular wildernesse the wildernesse of Arabian where they wandered fortie yeares Object But if it be said that there is no mention of this Idolatrie in the history of Exodus neither are they charged with it as with other Idolatrie I answer that the Scripture The Scripture sets downe in some places that which is omitted in others and that makes up the full sense of the Scriptures sometimes sets downe in one place that which is omitted in another Example it is set downe in Exodus how the Magitians were called who resisted Moses and yet the Apostle calls them Iannes and Iambres 2 Tim. 3.8 So the strife which was betwixt the devill and Michael about the body of Moses the Apostle Iude sets it downe ver 9. So it is set not downe in the history of Genesis that Ioseph when he was in prison his feete were put into the stockes and Iron entred into his soule and yet David sets it downe Psal 105.18 So the Israelites worshipping of the Hoste of heaven in the wildernesse although it be not mentioned by Moses yet it is set downe by Amos and by Saint Stephen Act. 7. and many things are omitted in some places of Scriptures which are clearely set downe in other places which being conferred together makes up the full sense of
him and untill he bee devested of those usurped titles his edicts have strength to bind the subjects so long as the tyrant stands they are to obey him and implicitâ— he hath the approbation of the subjects that is they wish that hee may doe Iustice so long as he rules The Romans subdued the Iewes and made them their captives and the Iewes by their tacite consent acknowledged them as their Lords and masters therefore Christ bidds them gave tribute to Caesar Mat. 22. So when they were carried captives to Babylon the Lord bidds them pray for the peace of Babylon Ier. 29.7 the people gave there tacite consent to the Babylonians and although they led them captive yet they were to pray for them as there superiors so the Priests although they sinned in usurpation of the priesthood as not being descended of Aaron yet durante tali statu so long as they continued their consecration was valide and they had gotten the tacite consent of the people by prescription of tyme. Quest 3. Who consecrated the high Priest after his fathers death Answ An inferiour Priest did consecrate him see Exod. 29.29 Num. 20.26.28 Quest 4. When the Idolatrous Priests hand was filled and a peece of flesh put therein whether had bee right to sacrifice and consecrate or not Answ None at â—ll for out of the Church there is no consecration therfore Ionathan in his 〈◊〉 Paraphrase calles him not Cohen but Cumer that is No consecration 〈◊〉 of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heathen then Priest Iud. 18.30 the same phrase of sitting of the hand is used in consecrating of Ieroboams Priests a Chro. 13.9 and yet Ieroboam had no power to consecrate them the water which came out of the rocke 3 Cor. 10. was a sacrament to the Israelites when they dranke of it but when the beasts dranke of it it was no Sacrament to them so this consecration was no consecration to them who were out of the true Church And as Ishmael although hee was truly circumcised by Abraham yet to his posteritie who left the true Church and used circumcision still it was no Sacrament So this consecration out of the Church was no consecration to them and they had no more right to it then the theefe hath to the true mans purse when he takes it The third irregularitie in this consecration was this that he made an Ephod for his sonne to serve this Idoll with There were three sorts of Ephods the first was a religious Ephod such was the Ephod of the Priests Three sorts of Ephod The second sort of Ephod was a politicke or civill Ephod which David wore when he danced before the arke and that which Gidâ—on made and left at Ophrah The third was an Idolatrous Ephod which is joyned here with Teraphim and not with Vriâ—â— and Thaâ—â—â—â—â—â— as the Lords Ephod was The fourth irregularitie was this when hee were consecrate he sacrificed in a private place his fathers house and not in Shilo in the place where the worship of God was performed at that time and this was as badde as if hee had sacrificed in the high places or in the groves Then it was added they did this because there was no king in Israel Kingly governement of the best governement Observe here first that Kingly governement is the best governement and a King here is put for a best magistrate because the Lord was to bring in this kingly governement amongst them Therefore they were called Kings before the institution of Kings as Moses is called a King Gen. 36.31 Deut. 33.5 And because Kingly governement was the most excellent governement therfore it is that sundry things take their denomination from a King at the King lawes Iam. 2.8 so the Kings highway Num. 20.17 so the shout of a King Num. 23.22 that is a joyfull shout as when they were choosing a King A magistrate must have a care both for maintenance of religion and Iustice They committed this Idolatrie because there was no King in Israel so they abused the Levites wife because there was no King in Israel Iudg. 19.1 Here wee see thâ—â— the magistrate is custos utrinsque tabulae and it belongs to him to vindicate the worship of God Idolatrie is iniquitâ—s Iudicum Iob 31.28 That is it is to bee punished by the Iudge and to punish wrongs done by men to men there are two pillars strong like Iakin and Bagâ—as 1 King 7.21 Iustice and religion when these two faile then the landâ—elts Psal 75.3 the Hebrewes say the world is upholden by three things Super lege super cultusacro super retributione benificiorum when these three faile then the world goes to decoy Now Micah will have another Priest then his sonne a Levite of Iudah to be his Priest Quest How could he be a Levite and of Iudah for the Levites were not of the tribe of Iudah Answ Hee hath beene of the tribe of Levi by his mother for women of one tribe might marie with men of another tribe providing that they were not heretickes then they were alwaies bound to marrie within their owne tribe to keepe the inheritance distinct Micah chused this Levit to sacrifice but the Levites might not sacrifice nor inquire any thing of the Lord The Levites might not sacrifice but by the priests When the Tabernacle was to be taken up or set downe no stranger might come neare it here all are called strangers who are not priests or Levites Num. 1.51 But when they were to sacrifice no stranger might sacrifice that is neither Israelite nor Levite Num. 3.10 Therfore when he chose a Levite to sacrifice here there was a great irregularitie their callings were two distinct callings The calling of the Levites and the priests were two distinct callings the Levites did some things which the priests might not doe as to carry the Arke therefore Vzza was killed who touched the Arke being a priest and the Levites might not sacrifice under the paine of death Num. 3.10 This wandering Levite was redacted to great miserie and he was content with a poore portion It was a great curse upon the posterity of Eli when they should come and crouch for a peece of silver and a morsell of bread and should say Put me I pray thee into one of the priests offices that I may eate a peece of bread 1 Sam. 2.36 So when this base Levite sought to be a priest and was content with ten shekells of silver a yeare and a suite of apparell and his victuals Iudg. 17.10 then he came and crouched downe for a peece of silver and a morsell of bread None that served in the temple or tabernacle in the basest office did it for nought as they that shut the doores and kindled the fire Mal. 1.10 or the Nethinims Iosh 9.27 who hewed the wood for the sacrifices and drew water for the temple or the Levites that flead the beasts or the Priests that offered the
sacrifices all had plenty enough there was bread enough in their fathers house but this miserable man contents himselfe in his Idoll service with a sute of apparell his victualls and tenne peeces of silver Hee desires to be a priest that he might eate bread 1 Sam. 2.26 When they desired to be in this holy calling onely to eate and not to serve God in it then they were mercenaries The Moralists observe that some games and recreations are honest when men use them onely for recreation as to fish and to hunt but if a man doe fish onely for gaine or goe a hunting onely to make profit by it then it becomes ignoble questus est sordidus it is base gaine much more if a man turne this high calling to gaine it becomes a base calling When these greedy dogges Esay 56.11 cannot be satisfied and when they seeke the peoples goods but not themselves 2 Cor. 13.14 and fleece the flocke but feede it not Ezech. 34.3 tunc mercantur animas they sell the foules of men 2 Pet. 2.3 and sell the soules of the people for handfulls of barley and peeces of bread Ezech. 13.19 then they feed the flocke for filthy lucre 1 Pet. 5.2 The eight increase The eight increase of Idolatry when the whole tribe of Dan fell to Idolatry Iudg. 18. and went a whoring after those Teraphims Ionathan who was a priest to a poore family before now he becomes a priest to the whole family of Dan. This Ionathan was the grand child of Moses Moses begat Gershon and Gershon begat Manasseh and Manasseh begat Ionathan Iudg. 18.30 This Menasseth was the father of Ionathan but because he and his son Ionathan were so unlike to Moses therefore they write him in the text Manasseh but in the margine they write him Moshe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manasses studio imitatione impietatis Mosis silius prosapia elevating the Nun they write him Manasseth because they held him to be an Idolater like Manasseh and they write him in the margine Moshe because hee was naturally descended of Moses This might seeme strange that Moses who was such a faithfull servant in all the house of God Heb. 3.5 and alwayes hated Idolatrie should have a grandchild who is such an apostate and open Idolater this a man might thinke should breed great discouragement in the hearts of faithfull men when they see their posteritie so degenerate from the truth The faithfull who are within the covenant must comfort themselves by looking up to their good predecessors and not to their bad posterity but men who are faithfull and stand within the covenant must comfort themselves not by looking downe to those who come of them but by looking up and marking their antecessors of whom they are descended And even as in the right succession of the inheritance in Israel they reckoned upward alwayes So must we doe in the spirituall covenant The Iewes saith if a man died and had no children then the inheritance came to the father both the inheritance of the male and the female unlesse there came in one who married his brothers wife after his death and they make the dead father as though he were alive that the right order of succession might be known and so the male children succeeded and if there were no males then the females succeeded and if they failed then the inheritance ascended to the grandfather and to his other children if he had any moe and they ascended still up to Adam therefore the Iewes say that there is not a man in Israel who wants an heire but he may reckon it up to Adam Abraham Isaac Iacob Esau Levi Dina a daughter Noah Gershon Merari Ccohebed a daughter Amram Izzar Hebron Vzziel Moses Aaron Miriam a daughter Now in this genealogie Amram dying the question is who shall be his heire If Moses and Aaron be alive first Vide Sheldan de sucsuccessione haebreorum Moses succeeds and if he die Aaron and if both die then Miram but if all the three die without posteritie then from him it descends to the sonnes of Amram Izzar Hebron and Vzziel and so at last ascends to Abraham So here in this spirituall reckoning we must ascend upward although Manasseh be an Idolater and his sonne Ionathan Iudg. 18.30 yet Moses will not want an heire Let him looke to his faithfull predecessors they are his heires and hee may reckon up to them This will minister great comfort to the faithfull parents Verna domus quid who have bad children that they are descended of godly parents This was Davids comfort who had leud children Psal 86.16 Have mercy upon me and give strength unto thy servant and save the sonne of thy handmaid The children of the handmaid were their masters and David alludes to this This was his comfort that he was the sonne of the Lords handmaid for they that were the children of the handmaides were their masters Exod. 21.4 and they were said to be home borne Ier. 2.14 So David being borne within the Church of the Lords handmaid rejoyceth that hee is Gods child and although these pedegrees in our ascending be often broken off yet the covenant is valid and of force still in respect of the first promise Esay 64.3 Thou art our father although Abraham hath forgotten us and Israel doth not know us that is although we have broken the covenant and have not followed the footsteeps of our faithfull predecessors Abram and Isaac who if they were alive would not acknowledge us for their children neither doe we thinke ourselves worthy so to be reckoned we leane only on the free promise of God in Christ Iesus which we know to be most sure as God himselfe is constant Ianathan descending of Moses fell to Idolatry All fathers transmit to their children originall sinne Gen. 5. Fathers transmits to their children originall sinne onely It is said of Adam that he begat a sonne to his owne Image that is to his corrupt Image but other things parents cannot trasmit to their children as a seeing father sometimes begets a blind sonne Iohn 9. neither can he transmit those things which hee hath acquired by Art to his child as a Musitian begets not a Musitian So he cannot transmit his infused gifts to his child as Salomon could not transmit his wisedome to his foolish sonne Rehoboam far lesse can he transmit grace unto his posterity as Abraham could not transmit grace to Ishmael neither could Moses to his grandchild Ionathan but God only can beget children to his owne Image Therefore the Lord saith Be ye holy as your heavenly Father is holy 1 Pet. 1.16 In this last increase of Idolatry under the Iudges it is to be considered that first the Danites commit sin in taking away Micahs Idols and by seducing his Priest Secondly that Ionathan and his sonnes become Priests to the tribe And lastly how long this Idoll remained in Dan. First they take away Micah his
that is they hurt very much So Prov. 28.21 It is not good to accept persons in Iudgement that is it is very bad So here they kept not his lawes that is they despised them and contemned them The sinne of Israel greater than the sinne of Iudah The last is the sinne of Israel verse 6. They sold the just for silver and the poore for old shooes here hee points at the Iudges who corrupted Iudgement for money and sold the poore at a low price But if we shall compare their cruelty with that which they used against Christ All their cruelty was nothing being compared with the murthering of our Lorst Iesus Christ all their cruelty will seeme nothing in respect of this they sold the just our righteousnesse the Lord Iesus Christ for thirty peeces of silver They sold not onely a brother who was in the covenant with them as Tyrus and Israel but also a brother in blood to them as Edom was to Israel And their wrath was an inveterate wrath as Edomes was and they cast off all naturall affection and not onely doe they as Edom did who was onely a brother in blood but doe as Moab did kill the Kings sonne his onely sonne and put him to a most execrable death they doe not thresh him with Instruments of Iron as Damascus did neither ript him up as Ammon did neither did they burne him as Moab did but they nailed him to the crosse and put him to a most execrable death They adjudged him to the death of the crosse The death of the crosse is a painefull shamefull and execrable death to a death that was a painefull death a shamefull death and a cursed death and first to a painefull death The crosse by the heathen was termed cruciabile lignum a tree of torture Therefore ye shall see in the scripture that in respect of the intollerable paine it is called sanguis crucis the blood of the crosse Col. 1.20 and dolores crucis Act. 22. Secondly it was a shamefull death therefore it was called scandalum crucis Gal. 5.11 and by the heathen the crosse was called arbor infoelix stipes infamis and lignum geminum Lucian mocked us christians because we rejected the gods of the Grecians and worshipped Christ crucified and he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod cruci suffixum sophistam adoramus that is that we worship a sophister who was nailed unto the crosse And lastly for the curse of it it is called Gal. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maledictum crucis the curse of the crosse This death of the crosse is a paenall death not as that which is stipendium peccati the wages of sinne but as that which is vindicta sceleris inflicted for some capitall crime The death of the crosse is an untimely death a violent death a paenall death and that in the highest degree Paine shame and the curse are the three Iaylers that attend sinne and sinners continually and every one of those is worse then another for shame is worse than paine and therefore many have made choise to suffer rather the paine than the shame 1 Sam. 31.4 Saul desired his armour bearer rather to thrust him through than the Philistimes should come and mocke him and then kill him which would have beene a double death to him So Abimelech willed his armour bearer to kill him that men might not say that a woman had killed him Iudg. 9.54 But the curse is most detestable of all If a man be free of the curse and have the favour of God in the midst of all his sufferings he cares neither for paine nor shame this made the Martyres to rejoyce in the middest of their paine shame that they were free of the curse of God what a fearefull punishment was this to Christ under this crosse The death of the crosse a painefull shamefull and a cursed death in Iudae He that was hanged upon a tree out of Iudaea his death was painefull and shamefull unto him but it was not a cursed death for they knew not out of Indea that he who was hanged upon a tree was accursed Haman when he was hanged upon a tree it was a painefull and a shamefull death but it was not a cursed death to him as it was in Israel therefore they suffered not the dead man to hang upon the tree till night Nemo suspenditur in arboreus solo innatam sed avulsam Maimone Hall Sanhe dr cap. 15. medio The crucifying was a more painefull death than the hanging upon a tree Deut. 21.23 and Iosh 9.29 and they buried him before night and the tree which he was hanged upon therefore it was that they would not hang a man upon a fruitfull tree in Israel The Romans changed this hanging into crucifying and made it a more lingering and painfull death Psa 22.14 All my bones are out of joynt They were rackt and their bones put out of joynt who were hanged upon the crosse The crosse added nothing to the curse for they were accursed who were hanged upon any tree but it added to the paine in respect of the indurance and shame of it it was but a typical death to all other malefactors but to Christ it was a real curse who hath taken away that curse now So that the forme of death makes not a man accursed now but when he dies in his sins without repentance Quest How could a malefactor be a type of Iesus Christ when he hung upon a tree Answ Not as they were malefactors but onely in their punishments they were types of Christ Who was made an exercration for us Gal. 3.13 they foreshedowed his death who was hung upon a tree for us 1 Pet. 2.24 even as the Paschal Lambe whose bones were not broken was a type of Christ whose bones shold not be broken and if the holy Ghosts compare Christs comming to judgement to a thiefe comming in the night and compares the Lord when hee ariseth to be avenged upon his enemies to a Gyant awake from his wine Esa 34.8 the comparison is only in the strength as the former only in the secrecie of his comming to judgement why may not the malefactor be a type of Christ in his punishment but not in his sinne And as we are delighted when wee heare a man gruntling like a hogge yet cannot indure the gruntling of the hog it self but it is the imitation which we are delighted with here So in these comparisons the secrecie of the thiefe only the strength of the Gyant and the punishment of the malefactor is only to be marked That rule of the Schoolemen is true In illis quae metaphorice dicuntur non oportet accipere similitudinem secundum omnia SECT 6. Of the fearefull curses that befell the Jewes since they killed the Lord of life THe Iews prayed that Christs bloud might be upon them and their posteritie The people of God were afraid of this guilt of bloud that it might neither
untill this last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Racematio was gathered in they had fallen away from the Lord a long time before he gave them this bill of divorce and upon their part they were not his people but yet upon Gods part they were still his people untill he gave them the bill of divorce he did not as yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but suffered them a while hee said not to them as yet Esto expulsa ame licita cuivis viro which were the words of the bill of divorce The Lord gave the Iewes sundry warnings before their rejection He gave them sundry warnings of their rejection before he rejected them The first was Matth. 12.16 And he charged them not to make him knowne that it might be fulfilled which was spoken by the Prophet Isaias Behold my servant whom I have chosen my beloved in whom my soule is well pleased I will put my spirit upon him and hee shall shew judgement to the Gentiles The Lord forbade the clouds to droppe any more upon his Vineyard Esa 5. because he was to turne himself to the Gentiles this was the first warning of their rejection The second warning Math. 21.41 Marke 12.9 They say unto him hee will miserably destroy those wicked servants When they understood that this parable was spoken of them then they would not answer least they should seeme to condemne themselves but Christ pronounced this sentence that hee would destroy those wicked men which when the Pharisees heard they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbidde understanding that this was spoken against them Mat. 21.25 Wherefore when Mathew saith the Pharisees answered to Christ malos male perdat he respects the Pharisees mind and what they thought but they repressed themselves and there is a trajection here for after the 41. vers the 43. should be subjoyned and then the 42. and then the 44. and so Christs speech is made plaine which otherwise seemes to be obscure The third warning of the rejection of the Iewes is Matth. 23.38 Behold your house is left unto you desolate for I say unto you yee shall not see mee henceforth untill yee say Blessed is he who commeth in the name of the Lord. The last warning was Act. 13.46 Seeing ye put it from you and judge your selves unworthy of everlasting life Loe we turne to the Gentiles Then the Apostles shooke off the dust of their feet against them v. 51. which was a military signe of old wherby they knew that the enemy was approching for their destruction when they saw the horses approaching neare unto them and raising the dust with their feet against them then they might know that their destruction was at hand So the Iewes might know by the Apostles shaking off the dust of their feete that there was no peace for them any more but their destruction was at hand when they had fallen away now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SECT 6. Whether the Jewes are to be suffered in a Christian common wealth or not THe Iewes are to be tollerated amongst Christians now when they are out of the Covenant as they did tolerate us Gentiles when wee were out of the covenant When the gentiles were out of the covenant there were three sorts of them We should use the Iewes now as they used us gentiles when we were out of the covenant first the strangers that were strangers by birth by affection and religion secondly those who were strangers by birth and religion but not in affection that is those strangers who dwelt peaceable amongst them although they were not Proselytes and converted to their religion yet they permitted them to dwell amongst them the third sort were Proselytes and gentiles converted and they injoyed all the priviledges which the Iewes themselves enjoyed These that were Iewes by birth they called Hebraeos ex haebreis Phil. 3.5 That is whose parents were both hebrewes so hee whose father was an Hebrew and his mother a stranger he needed not to be made a proselyte he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigena a naturall Israelite but if his father was a stranger and his mother an Israelite he was but alienigena and behooved to be made a Proselyte before he was to be admitted to the societie of Israel but most of all those whose Parents both father and mother were strangers were not to be admitted to their society untill they were made proselytes and those they called bagbag by a contraction for ben gar filius gentilis viri the sonne of a man who was a Gentile and ben giorith that is the sonne of a woman who was a Gentile The Iewes who are Iewes both by birth religion and affection should not be tollerate amongst Christians So the Jewes now who are Iewes by birth religion and affection that is who hate Christ and Christian religion who raile against him and blaspheme him these should not be tollerated in a Christian Common-wealth who say they are Iewes but they are of the Synagogue of Satan Revel 2.9 These should be put to death as the blasphemer who blasphemed the name of the Lord was put to death Levit. 24. So should they now and if a Christian who incalls upon Christ and blasphemes God the father should dye the death So should a Iew who incalls upon God and blasphemes Christ dye the death Nehemiah when he heard the children speake halfe the language of Ashdod he contended with the men and pluckt off their haire Nehem. 13.25 Much more should the Christian Magistrate cut off the heads of these blasphemers who blaspheme the name of Christ Those that were strangers by birth and religion but not in affection were tollerated amongst them The second sort of strangers who dwelt among the Iewes and were tollerated by them were Gentiles by birth and religion but not in affection and they were called advenae portae the strangers within thy gate Exo. 20. Those strangers were bound to cease from their labours upon the Sabbath Maimo Hall cap. 8.12 13. and to learn the seven precepts of Noah that they might be drawn peece peece to aliking of the Iewish religion so the Iewes who live amongst the Christians now who are Iewes both by birth religion but not in affection they may be advenae portae to us strangers permitted to dwell within our gates If they dwell peaceably amongst us and abstaine from offences and some short principles of Christian religion should be taught unto them as the gentiles who were advenae portae learned the seven precepts of Noah Obj. Hee that worships not the true God should not be permitted in a christian common weale those Iewes worship not the true God therefore they are not to be suffered in a christian common wealth Answ Those who through ignorance worship not the true God and of whose conversion there is hope those may bee suffered in a christian common wealth
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
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