Although there be some good sayings in the Talmud which may serve us to cleare some places of Scripture yet they should not dote up on it and neglect the holy Scriptures R. Eleazer said well Calefacias te ad ignem sapientum sed cave a prunis earum ne forte adâ—raris warme thy selfe at the fire of wise men but take heede that thou be not burnt with the coales so malegranatum invenisti meditullio ejus vescere at putameâ— secerne thou hast found a pomgranate eate the kernell but take heede of the shell The seventh impediment is this The seventh let of the conversion of the Iewes they will not suffer their children to be brought up in humane learning and humane sciences but they accurst him qui â—luerit suâ—m aut didicerit sapientiam Graecorum Vide secundam prefationem Eliâ— in Mazoreth that is who feedes a Sow and learnes the artes and sciences which the Greekes professe and therefore Omnis exotica lingua est illis Barbara all other tongues are barbarous to them and they accurse him as Anathema descendit ad inferâ—s qui docet discipulum quem non deberet that is who teaches a schollar who is a Gentile Elias Levita was greatly hated amongst his countrie men because he taught the Cardinall of Viterbia and some other Italians the Hebrew tongue Reasons proceeding from others which let the Iewes conversion There are other lets hindering the conversion of the Iewes which proceede not from themselves but from others As first the prophane conversation of the Christians is a great let to their conversion The Lord objected to the Iewes that his name was evill spoken of amongst the Gentiles for their cause so the Lord may justly now object to the Christians that they make his name to be evill spoken of amongst the Iewes The second reason of hindering their conversion is the Idolatrie of the Christians when they see Images set up and worshipped in their temples they call their temples Beth turphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domum turpitudinis and when they see the Popish priests they call them heathenish priests or Camilli The heathen brought in the abomination of desolation in the temple Cassiodorus in chronico suo of purpose to offend the Iewes So Elias Hadrianus the Emperour when he built Ierusalem againe and called it Elium that he might offend the Iewes the more hee set in the frontispice of the temple a sow graven out in marbell stone Lastly the Papists offend the Iewes when they paint Moses with hornes as wee see him painted so in some of their Popish churches the reason why they paint him so was the mistaking of the word Keren which signifieth both a horne and splendor or brightnesse SECT 8. Of the third estate of the Jewes when they shall be Ruchama and first of their calling againe THings that are impossible with men are possible with God Ruchama Matth. 19.26 When the children of Israel were in captivitie in Babylon who would have thought that ever they should have returned out of it againe It seemed like a dreame unto themselves and yet by that we may be led to consider the estate of the captivitie of the Iewes now Types shewing to the Iewes their restitution from the captivitie of Babylon When the Iewes were to goe to the captivitie of Babylon there was little hope of their returne out of the captivitie and farre lesse when they lay so long in the captivitie yet the Lord did shew them their restitution by sundry types First by Ieremie The type shewne to Ieremie when they were to goe to the captivitie Ieremie bought a field in Anathoth from his Vncles sonne Hananeel Ier. 32. because the right of the inheritance was his and the redemption of the land he subscribed the evidences he sealed them and tooke witnesses weighed to him the mony in ballances he took also the evidences of the purchase both that which was sealed according to the Law and custome and that which was open first he tooke that which was sealed according to the Law that is the letters in the which the commandement of God given to the Prophet was set down and a particular description of all the cautions which concerned the right then there was an open contract which was confirmed by the Magistrate Then he gave the evidents of the purchases to Baruch the son of Merajah in the sight of Hananeel his Vncles sonne and in the presence of the witnesses that subscribed the booke of purchase and before all the Iewes that sate in the court of the prison after that he charged Baruch before them all in the name of the Lord of Hostes and put them in an earthen vessell that they might continue for many dayes Now when they had remained long in the captivity and Ieremie and Hananeel his Vncles son were dead the Iewes who sate in the court of the prison who would ever have thought that any should have come home to have possessed the land of Anathoth againe but yet the contract was extant which was kept in an earthen vessell all this time and some of Ieremies posterity came home and inherited that peece of ground in Anathoth So although the Iewes now have lien long under the captivity and Abraham Isaac and Iacob with many thousands of men are all gone yet because the covenant stands and the contract of purchase therefore they shall be restored to be spirituall heires of the covenant for Gods mercy extends it selfe to a thousand generations The second type shewed to Ieremiah The second type whereby the Lord shewed to the Iewes that they were to be called backe againe from the captivity of Babylon was Ier. 24. the two baskets of figges which the Lord shewed unto him the good figges and the badde figges the good figges signified the Iewes that were to be called home againe from Babylon and the evill figges that could not be eaten signified Zedekiah king of Iudah and his princes and the residue of Ierusalem which remained in the land and these that dwelt in Egypt whom the Lord was to deliver to bee removed from all the kingdomes of the earth for their hurt to bee a reproach and a proverbe a taunt and a curse in all places as the Lord had badde figges then that were to bee destroyed so the Lord hath of this captivity now many whom he hath destroyed and made of them a proverbe a taunt and a curse amongst the nations But as all the figges of the first captivity were not badde but some were very good figges like the figges that are first ripe so in this captivity now the Lord hath reserved himselfe whom he mindes to build and not to pull downe againe and to plant and not to pull up The third type of the calling of the Iewes from the captivity of Babylon was shewne to Ezekiel The third type shewed to Ezekiel chap. 37. a field full of dead bones
the heavie curse of God hath alwaies followed them for this conceit hinders them to looke upon him who is greater then the temples and whereof the temple was but a type when the Lord cast Adam out of Paradise hee set up cherubims and a flaming sword to keepe Adam backe that hee should not eate of the tree of life any more as the Lord tooke away all occasion from Adam that h should not trust to get life any more by the tree of life so least the Iewes should trust any more in the temple the Lord hath taken away this occasion from them that it shall never bee built againe that they may looke to him who is greater then the temple Mat. 12. Thirdly They hope that they shall bee united under one head who shall be a naturall Iew. they hope that they shal be united under one head in their owne land of Canaan and that their dominion shall reach to those parts of the world But they are wonderfull blind in application of the prophecies sometimes they take the prophecies not to be fulfilled yet which are already fulfilled such is that place Lev. 26.44 Secondly such places which are to bee understood mystically they expound literally as Obad. 20. the captivitie of this host of the children of Israel shall possesse that of the Cananites even unto Zarephath and the captivity of Ierusalem which is in Sepharad shall possesse the cities of the south This prophecie was fulfilled in part when Iudah Beniamin were restored by Cyrus againe But this prophecie is most to be understood mystically not according to the letter for the ten tribes were never brought backe againe as Iudah was but the Iewes understand this prophecie of the captivity which were taken away by Titus and Vespasian and they literally apply this to themselves but falsely By Zarephath they understand France They hope that these parts of Europe shall be subject to them and by Sepharad they understand Spaine and so the Chaldee paraphrast paraphrases it Sephania they perswade themselves that they shal be Lords and commanders of all those countries that those Iewes who live abroad out of Canaan shall send yearely tribute to them into Canaan in token of their subjection to them as when Nehardagna in Babylon sent a yearely tribute to Ierusalem in token of their obedience to them So shall the Iewes who live abroad out of Canaan send their yearely collection to Canaan in token of their subjection to their King but since the Iewes said that they would have no other King but Caesar and refused Christ to be their King they shall never have a King of their owne againe they lived so long under the subjection of the Romans and now they live under the Turkes for the most part but when the Iewes shal be called againe although they have not a King of their own nation yet the Lord then shall incline the hearts of those under whom they live to further them in the service of God as hee moved the heart of Cyrus a heathen to send home the captives from Babylon to further the worship of God Some of our Writers more subtilely than solidly commenting upon the conversion of the Iewes follow them too neare in this conceit of their conversion Some of our Writers applies some places of Scripture more literally than mystically to the Iewes and they apply those places of the Prophets more literally than mystically and they hold that the Iewes shall be restored againe to the land of Canaan and that they shall live under a visible monarchy there they discribe as it were a new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us and they hold that the fortie fifth yeare after their conversion they shall overthrow the great Sultan at the lake Gennesareth and this they goe about to prove out of Ier. 31.42 A woman shall compasse a man that is the weake nation of the Iewes shall conquer the great Empire of the Turkes whereof the meaning of the place is A woman shall compasse a man that is shee shall seeke whom shee may marrie contrary to the common custome for the man seekes the woman and not the woman the man these they call Gog and Magog and this battell shall be say they in Canaan Ezech. 39. and after this battell they shall dwell in Canaan and the kingdome shall be setled at Ierusalem and they shall be all united together under one head their King then the Iewes from all places shall come to Ierusalem and they shall be preachers of the glad tidings of salvation Then the fulnesse of the Gentiles shall come in and as Cyrus when he besieged Babylon he diverted the course of the river Euphrates so shall they divert the errors of the Antichrist and they being converted shall convert their brethren not onely those who adhere to Antichrist but also those who adhere to the Mahumet The conceit of fabulous Esdras of the bringing backe of the ten tribes to the land of Canaan againe This conceit that they shall be gathered under a visible Monarch to Canaan againe is not unlikely to that dreame of fabulous Esdras who tells us 2 Esr 13.40 when the ten tribes were carried away and came to Euphrates then the Lord caused the river to part it selfe as Iordan was divided of old then they went into a farre countrey a yeare and a halfes journey where never man dwelt before and so when they shall returne againe to their owne countrie then the Lord shall cause the river Euphrates to give way to their passage home againe as it did before in their going but these dreames are quite contrary to the Scripture for the Lord threatens that within sixtie five yeares after the captivitie of Ephraim Ephraim shall be so broken that he shall be no more a people Esa 7.8 But this fabulous Esdras dreames that these ten tribes are now a mightie nation A vagabond Iew who called himself the head of those ten tribes was â—urnt at Mantua and shall come home againe and possesse their owne land A certaine vagabond Iew who called himselfe Salomon and gave himselfe out for the King of these Iewes who dwell beyond the Caspian hilles promised that he would bring backe that mighty nation againe This man was apprehended by Charles the fift â—and was burnt at Mantua in Italie for his cousonage and falsehood The Iewes in their Cronicle which they call Semach David call this Salomon Mulcho and they adore him as a martyre Are these the Iewes who will overcome the Turke This gathering of the Iewes againe to Canaan to live under a visible Monarch seeme to be almost as fabulous as the other And this may satisfie us that they shall be gathered to some visible Church both amongst themselves and with the Christian Churches dispersed abroad but that they shall be called to dwell in their owne countrie againe that place Ier. 23.8 will not make this good to misapply a plâ—ce from the estate
not recover because Hazael dipped a cloath in water and layed it on his face that he died There is but one sense in the prophets answere to Hazael Answ There is but one meaning of the Prophet here answering to Hazael but the Critickes amongst the Iewes found out another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non reading in the margine Lo ei for Lo non So they would show a diverse reading of the prophets words Ob. Ezekiel 12.14 The Lord threatened Zedekiah with a Iudgment which might seeme to be given out very doubtully I will bring him to Babylon to the land of the Chaldeans and yet he shal never see it although he die there Answ Because this perfidious King Why the Lord gave a doubtfull answer to Zedekias would not beleeve the Prophets of God who told him so plaine that hee should bee carried to Babel therefore the Lord tells him this closelie which soone after he understood when his eyes were pickt out of his head at Riblah and he carried to Babell Quest. What are we to thinke of Balaam Whether Balaam was a Prophet of God or Diviner whether was he a Prophet of God or a Diviner only Answ First he was a Diviner onely but afterward the Lord put a parable in his mouth Moses Gerundensis 162.2 Balaam primum divinus postea prophetes deinde rediit ad primum ponere sermonem in illis 2 Cor. 15.19 caryeth a notable Emphasis with it whereby is signified that the Lord ruled their tongues directed them what they should speake and sanctified them So the Lord guided the tongue of Balaam and opened his eyes to Prophesie Thus farre the Lord put this parable in his mouth but he sanctified him not for he following the wages of iniquity returned to bee a diviner againe And the Iewes applyeth this proverb to him Camelus cornua quaerens aures amisit That is Baalam hunting for honour and seeking after riches lost the gift of Prophecie and amongst the rest who were killed in the battell it is said that Baalam the Diviner was killed Ios 13. This gift which Baalam had was onely from the spirit of illumination And there was a great difference betwixt him and the holy Prophets of God A difference betwixt these the Lord appeared to Balaam and the word of the Lord was to Ieremie Luke 1.70 and the Hebrewes observe when it is said the Lord appeared to Laban to Balaam and to Abimelech there is lesse meant here then when it is said the word of the Lord was unto Isay to Ieremie to Ezekiel for that implyed that the oracles of God were concredit to them as to faithfull witnesses but he did not concredit his word this way to Baalam hee was but like a trunke through the which the Lord spake Quest How differ the predictions of the Prophets from the Predictions of Satan and his instruments The differences betweene the predictions of the Prophets and the predictions of Satan and his instruments Answ The predictions of the Prophets were for the most part of spirituall things and they prophesied but of temporarie things in the second place but the predictions of the devils were never of spiritual things Secondly whē the Prophets of God foretold good things they added alwaies conditionem crucis that is some temporarie crosses to be added to them they shall receive a hundred fold but with persecutions Marke 10. 30. but the false Prophets prophesied alwaies placentia pleasant things Thirdly when the Prophets foretold Iudgements to come this condition was alwaies reserved if the people repented not this Iudgement shall come but the false prophets foretold all things to fall out by a fatall necessity Fourthly when the Prophets foretold Iudgements to come although they tooke not effect yet they were not holden for false Prophets such was the Prophesie of Ionah to the Ninevites and of Isaiah to Ezekias for God is mercifull when men repent But the false Prophets when they prophecied good things to come and they came not to passe then they were holden for false prophets So Ieremiah convinced Hananiah that he was a false Prophet Ier. 28. when hee promised to Icconiah his returne out of Babell The Prophets had certaine signes by which they demonstrated to the people what should befall them as when the Prophet Isay went naked and bare-footed This was called Siman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was a note to discerne the Prophets by but it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the false Prophets used also these signes as Zedekiah made him hornes of iron and said thus saith the Lord with these shalt thou push the Aramites 1 King 22.11 The Prophets of God were distinguished from the false Prophets for the false Prophets wrought sometimes marvellous things before the people but they could not work miracles These miracles in show were called ostenta mopheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were miracles in show but they were not true miracles If there arise a Prophet amongst you and give you a signe or a wonder Deut. 13.1 These were but lying wonders but the Prophets of God they gave Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit a true signe 2 King 20.9 this signe shalt thou have of the Lord This Oath comes from atha venit As I am a true Prophet this shall verilie come to passe So Moses confirmed himselfe to be a Prophet by his true miracles which he wrought before Pharaoh And last the true Prophets alwaies prophecied according to the law and never against it Isa 8.20 If they speake not according to this word it is because there is no light in them The knowledg of the devill serves onely to the dishonour of God to hurt poore man The Apostle 1 Cor. 13.1 sheweth if a man could speake with the tongue of men and Angels and have the gift of prophecie and understand all mysteries and had all knowledge faith so that he could remove mountaines and have not charity it profiteth nothing Although Satan speake all languages foretell things to come have the knowledg of all mysteries and could remove mountaines yet this is all nothing because he wants charity All this his skill he imployes onely to the destruction of man Therfore his knowledge serves but as a barrell of pitch to cause him to burne the faster in hell fyre his knowledge wants charity and nothing which hee knowes is profitable to man untill he reveale it unto him he is compared unto Stellio which every yeare casts the skin of it as Aristotle and Plinie testifieth this skin being drunke in a little wine is a soveraigne remedie against the falling sicknes but this envious creature presently eates it up againe least man should reape any benifit by it so the envious devill hides from man all that can profit him Satans knowledge is most hurtfull to us When a
Egypt ye shall not doe The next increase of Idolatry in the Wildernesse The next increase of Idolatry in the wildernesse was when they set up a golden calf to worship there because they saw the oxe worshipped in Egypt Ezec. 23.19 Yet she multiplyed her whoredomes in calling to remembrance the dayes of her youth wherein she played the harlot in the Land of Egypt The Idolatry of Egypt was a baser sort of Idolatry then the Idolatry of the Assirians Many were the plagues which they got out of Egypt first they brought out of Egypt the filthy leprosie or scab which lasted so long amongst them in the land of Canaan Secondly they forgat their circumcision for fourty yeares in the wildernesse and this they learned from the Egyptians who circumcised not Therefore when they came to Gilgall and were circumcised the Lord said Ios 3.9 this day have Irolled away the reproach of the Egyptians from you Thirdly the blasphemer who cursed the Lord Levit. 24. his mother was an Egyptian Fourthly the greatest part of that Miscellanea turba of whom they learned to speake with open mouth against the Lord came out of Egypt Exod 12.38 Fiftly they gate the patterne of this golden calfe out of Egypt and the second time Ieroboam brought the patterne of the golden calfes which he fet up out of Egypt and Sheshak King of Egypt was the first who robbed the temple of God 1 King 14.26 The Lord objects to his people Ier. 2.18 what hast thou to doe in the way of Egypt to drinke the waters of Sihor Sihor was a river in Egypt and to drinke the water of Sihor was to commit whoredome and spirituall Adulterie So Salomon calles bodily Adultery water stolen waters are sweete Prov. 9.7 and they say Abstine ab aqua aliena This water was called Sihor which signifieth blackenesse when they dranke this water they committed a baser sort of Idolatrie The Idolatrie of Egypt was a baser sort of Idolatry then the Idolatry of the Assirians then when they dranke the water of the river Euphrates for when they followed the Idolatrie of the Egyptians they worshipped oxen but when they dranke of the river Euphrates and followed their Idolatrie they worshiped the Sunne the Moone and the starres The Egyptians were the basest Idolaters and Sihor was the blackest water Therefore the Lord abhors Egypt and calles it the land of Cham Psal 105. C ham was accursed so was the land of Egypt Now let us consider who made this Idoll secondly whereof they made it And thirdly how great a sinne this was in setting up this Idoll to worship it First it was Aaron who made the calfe Aaron made the golden calfe It was neither ignorance nor complsiō that moved him to make this calfe but feare onely Metus gravis say they potest cadere in virum constantem a great feare may overtake a couragious man But Aaron heere was overtaken with a small feare Aaron saw not the people stonning him therefore his feare arose onely upon his owne apprehension Aaron was the man who committed this sinne Aaron sinned not of ignorance the high Priests lippes should preserve knowledge Mal. 2.7 he had knowledge enough to resist the sinne the servant that knowes his masters will and doth it not is worthie of many stripes Mat. 12. When a Prince doth against Iustice who should maintaine Iustice there is a speciall repugnancie betwixt his act and his calling So when Aaron to whom was concredit the puritie of Gods worship committed Idolatrie then there was a speciall repugnancie betwixt him and his profession how scandalous then was Aarons fall to the whole people In exemplum culpa vehementer extenditur quando pro reverentia peccator honoratur The fault is much agravated by the example when the sinner is much respected and honored The greatnesse of Aarons sinne may be taken up by the greatnesse of the sacrifice of the high Priest which was to expiate the sin Againe consider the greatnesse of Aarons sinne by the greatnesse of the sacrifice of the High Priest Moses Lev. 4. distinguishes sinnes according to the difference of persons if a common man sinned hee was to bring for one oblation a Kid of the goates a female without blemish ver 28. but if a Prince of the people sinned he shall bring a Kid of the goates a male without blemish ver 23. and if the whole congregation sinned then they shall bring a young bullocke for their sinne ver 14. and if the Priest who was annoynted sinne that is the high Priest for none was annoynted after the first institution as the high Priest was but he alone hee was to bring a young bullocke here the sacrifice of the Priest was as great as the sacrifice of the whole people If the eye be evill the whole body is full of darkenesse Matth. 6.23 and such Priests such people By Aarons committing this sinne wee are taught the infirmities of the Leviticall Priesthood Aaron made the calfe hence wee may learne what infirmitie was in the legall ceremonies that they could bring nothing to perfection Heb. 9.9 And this we may see in the ingresse progresse and ending of the Priesthood Aaron when the Priesthood was first instituted hee committed Idolatrie and Vrias in the progresse of the Priesthood hee committs Idolatrie And Cajaphas about the ending of the priesthood hee condemnes the Lord Iesus therefore Iesus Christ is our onely High Priest that must expiate our sinnes Secondly consider whereof this Idoll was made the people brought their Iewells and earings to Aaron Exod. 32.3 and of these the Idoll was made Idolaters are very profuse in the bestowing upon their Idoles all sort of cost Idolaters are very prodigall in bestowing things of great cost upon the Idoles Ier. 10.9 they brought the most pretious gold from Vphaz or Ophir to make their images of so from Tarshis they brought their most excellent silver they spared noe cost Nabuchadnezzer set up an Imag of gold Da. 3.1 whose hight was threescore cubits and the breadth therof sixe cubits And that is it which the Lord layes to the charge of the whorish Church Israel Ezech. 16.34 other whoores take gifts but thou givest gifts The three ages of the Church of the Iewes the golden are the silver age and the yron age In the Church of Israel there were three ages the golden age the silver age and the iron age The golden age they make to be that time when David gathered all materialles for the building of the temple and when Salomon built it The silver age they hold begunne in Iohash his tyme 2 King 12. when he repaired the temple howbeit there was not made for the house of the Lord boules of silver Snuffers Bassens Trumpets or vesselles of gold or vesselles of silver that was brought into the house of the Lord this was but a silver age in respect of the former golden age and now they had but
Amos 5.27 Therefore I will cause you to goe into captivity beyond Damascus and Stephan addes beyond Babylon for here he is speaking of the tenne Tribes which were carried captive by Salmanazar beyond Babylon into Media and the reason which mooved Amos to say beyond Damascus was because Hasael the King of Damascus had plagued Israel or the tenne tribes fearefully many of them hee killed many of them he carried captives away to Syria and yet the stiffe necked people were never a whit the better and therefore he threatens that shortly after they shall be carried a great way beyond Damascus even to Babylon when they were transported to Media and Armenia and so Saint Stephen expressed that clearely which the Prophet aimed at The third increase of Idolatry in the wildernesse was The third increase of Idolatry in the wildernesse when Balaam perswaded Balack to take the daughters of the Madianites and set them before the Israelites first they committed whoredome with them And then they committed a trespasse against the Lord in the matter of Peor Num. 31.16 2 Pet. 5.15 He cast a stumbling blocke before the children of Israel to eate and to sacrifice Rev. 2.14 Psal 106.28 The Israelites beholding the Madianitish women with their adulterous eyes they committed fornication with them The eyes have beene well resembled to the moone and the heart to the sunne and as in an ecclipse when the moone is interposed betwixt our sight and the sunne then there is an ecclipse in the sunne So when the Adulterous eye is interposed betwixt the heart and us that makes the ecclipse of the heart Secondly they stumbled in eating these things which were sacrificed to Baal Peor Heere we may learne how easie a thing it is for men to fall from bodily whoredome to spirituall and what great affinity is betwixt these two It is an easie thing for men to fall from spirituall adultery to corporall contra the breaking of the seventh Commandement by bodily adultery and the second by spirituall adultery When a man commits sin saith Saint Gregory he breakes all the commands Iam. 2.10 But there is some more affinitie betwixt the breach of some commands then of others And he illustrates the matter by this comparison As he who playes upon a Lute when he touches one of the strings all the rest tremble but that string onely which is upon the same note gives the sound with the string which is touched So every sinne touches as it were all the commandements and makes them to tremble but these who stand upon the same concord sinne toucheth them most and men fall easily from Idolatry to whoredome and from whoredome to Idolatry Romans 1.24 because Idolaters changed the glory of God into corruptible things Therefore the Lord gave them up to uncleannesse and to the lusts of their owne heart and to defile their bodies here bodily whoredome is the punishment of Idolatry which is spiritual whoredome Great is the affinity betwixt these two sorts of whoredomes and therefore it is that Antichrists seate Rev. 11.8 is called spirituall Sodome and because of the resemblance betwixt these two sins Ezechiel compared Idolaters of Israel Ezeh 23.2.3.5 to a woman inflamed with love to a godly young man on whom she had cast her eyes and fixed her affections upon and forgetting all modesty sendeth messengers for him ver 16. and bringeth him unto her ver 17. into the bed of Love ver 18. And abstinence from Idolatry is called virginity Rev. 14.4 and not defiling themselves with women The Lord by the Prophet Micah willes the people to remember Mic. 6.5 what Balack the king of Moab consulted against them and what Balaam the sonne of Beor answered him from Shitim to Gilgall that they might know the righteousnes of the Lord The meaning of the place is that Baalam endeavoured by all meanes when the people of God were travelling through the wildernesse to corrupt them therefore he strove first to corrupt them and he prevailed with them at Shittim when they committed whoredome with the daughters of Moab Num. 25.1 and there the Lord plagued them for their offence then they repented wept bitterly for their offence at Abel Shittim Abell is called mourning then they came to Gilgal where the Lord renewed the covenant with them last to Canaan This pilgrimage of theirs through the wildernesse is a lively type of a poore Christians pilgrimage through the world first hee is baptized The Israelites pilgrimage through the wildernesse fitly resembles the estate of a Christian mans life here then hee is at the red sea with the Israelites 1 Cor. 10. They were baptized in the red sea then through the tentations of the devill he falles and is whipt and chastised for his offences then hee is in Shittim with the Israelites Thirdly hee laments and weepes for his offences and then hee is in Abell Shittim a place of mourning with the Israelites Fourthly hee renues the covenant with God and then he is in Gilgall with the Israelites and at the last he is brought to heaven and then hee is in Canaan with the Israelites The decrease When the Lord commanded the Israelites to revenge themselves on the Madianites Num. 30.2.3 and they slew all the males and the Kings of Midian and Baalam also the sonne of Peor slew they with the sword vers 8. and they killed all the males amongst the litle ones and all the women that had knowne a man and thus the Idolatrie of worshiping of Baal Peor decreased amongst the people The fourth increase of Idolatry in the wildernesse The fourth increase of Idolatrie in the wildernesse was when the devill would have set up the bodie of Moses to have beene worshipped Iude 9. Some hold that this strife which was betwixt Michael and the devill about the bodie of Moses was about the ceremoniall law Iunius upon Iude. which they call Moses his bodie But that place Deut. 34.4.6 shewes that the strife was about Moses naturall bodie for Moses the servant of the Lord died in the land of the Moabites according to the appointment of the Lord he buried him in a valley in the land of Moab in a place where no man knowes unto this day After that Moses died before he was buried the devill would have taken his body and made an Idoll of it But Michael resisted him and would not suffer his body to be made an Idoll Doctrine Great hath beene the strife alwaies about religion Great hath beene the strife alwaies about religion the first strife that ever was in the world was about religion as betwixt Cain and Abel Gen. 4. so betwixt Ierubbaal and the men of Sechem for casting downe Baals altar Iud. 6.28 and betwixt Michael and the devill for the worshiping of Moses his body so betwixt Christ and the devill about Gods worship Mat. 4. So betwixt the image of the beast which was wounded by the sword by
is set downe in the Thalmud of him The next increase of Idolatry was under Manasseh 2 King 21.2 And hee did that which was evill in the sight of the Lord after the abhominations of the heathen The increase of Idololatry under Manasseh whom the Lord cast out before the children of Israel for he built up againe the high places which Ezekias his father had destroyed and he reared up Altars to Baal and made a grove as did Ahab King of Israel and worshipped all the host of heaven and served them And he built Altars in the house of the Lord of which the Lord said in Ierusalem will I put my name and he built Altars for all the Host of heaven in the two courts of the house of the Lord and he made his sonne passe through the fire and observed times and used inchantments and dealt with familiar spirits and wizzards he wrought much evill in the sight of the Lord to provoke him to anger and hee set a graven Image of the grove which he had made in the house of which the Lord said to David and Salomon his sonne In this house and in Ierusalem which I have chosen out of all the tribes of Israel will I put my name for ever There are three speciall sinnes marked in Manasseh Three sinnes especially marked in Manasses first that hee built altars for all the host of heaven into the two courts of the house of the Lord Secondly that hee worshiped the Sunne the Moone and the starres And thirdly that he worshipped the devilles First he set up Idolls both in the court of the people and the court of the Priests The Hebrewes observe divers degrees of holinesse which they kept in the land of Canaan first the land it selfe is called holy Zach. 2.16 and the land of Iehovah Hos 3. and the land of Immanuel Isa 8.8 All other lands were called a polluted land Amos 7.17 The second degree of holinesse within the land of Canaan they observe to be within the walled townes for they suffered no leaper to bee within them neither buried they their dead within them therefore they counted them more holie then the rest of the land The third degree they make to be in Ierusalem there were some things which they might eate in Ierusalem but not in the rest of the Land they were holie things but not holy in the highest kinde which they might eate there as the Paschall lambe and the tythes of the third yeare These they eate in Ierusalem but not in the temple The fourth degree of holinesse that they make to bee in the temple was that it was lawfull for no stranger to come within the court of the Israelites And their were keepers appointed who suffered them not to come in there 1 Cor. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these were called â—agnale pekudoth domini prafectura they suffered no strangers to come in here neither in Israelite if he were uncleane this was a holier place then the court of the Gentiles and if an Israelite were uncleane he behoved to wash himself and he was uncleane till the evening Levi. 15.16 The fift degree of holinesse was that no Israelite might come within the court of the Priests which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixt degree of holinesse was betwixt the porch and the altar where Zacharie was stoned no Priest might enter heere if he had a blemish in his body or whose head was uncovered or if his cloathes were torne The seventh degree of holinesse was the holy place it selfe where the golden altar stood no Priest might enter in heere unlesse his feete and hands were washed By these degrees wee may understand how abhominable a thing it was for the Kings of Israel and Iudah to have defiled his land with their Idols Ier. 16.18 and first I will recompence their sin and their iniquity double because they have defiled my land they have filled mine inheritance with the carcasses of the detestable and abominable things And then Manasseh his Idolatry exceeded who set up Idoles both in the court of the people and in the court of the priests Manasseh also sacrificed to all the host of heaven Amongst the rest of Gods names hee is called in the Scripture Gueliion supreme or high Lord and the greek is framed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this And they worshipped the sun which they called the queene of heaven they called her the queene because Shemesh the sunne is in the faeminine gender The heavens are the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 115.16 but he hath given the earth to the sonnes of men Man hath a commandement in the earth and the Lord hath put under his feet all the beasts of the field and the fishes of the sea Psal 8. These corruptible things the Lord hath made subject to man and hee hath power over them and may use them as their Lord for his service and maintenance but hee hath not granted such dominion to man over the Sunne the Moone and the Starrs He is but heere Vsuarius hee is partaker of the heate and light of the sunne he who hinders him from that doth him wrong Thus farre the sunne serves him and therefore the sunne is called Shemesh from Shamesh ministrare but yet man hath absolute dominion over the Sun the Moone therefore Christ Matth. 5. saith that God causeth his Sun so rise upon the good and the bad the dominion over the sunne belongs only to God These are groser Idolaters who worships beasts then those who worships the Sunne and the Moone Hence it followes that they are grosser Idolaters who worship those bodies over which they have dominion then those who worships the Sun and the Moone They are full Lords of the first but they are usuarij Tenents who hath the use onely of the second These Idolaters had Images for the Sunne Isa 17.8 which they call Chammanim And Beniamin in Itinerario describes them after this manner there is a people in the land of Cush which much beholds the starres and worships the Sunne as their God having many altars built without the towne of great stones and earlie in the morning they goe out of the towne to see the Sun and they have Images consecrate to the Sunne upon every altar made round like the Sun built by magick The manner how they worshipped the Sunne and when the Sun riseth these round circles seeme to burne and they make a great noyse and every one both man woman hath a censere in his hand offers some incense to the Sun they have horses also dedicate to the Sun after the manner of the Persians Iosias tooke away these horses dedicate to the Sun 2 King 23.11 they used to ride upon these horses when they went to worship the Sunne The Lord promises Ier. 13. that he would breake down the image of Beth Shemesh which was the house of the sunne and the Egyptians met yearely to
in the firmament as Ioshua did This error conditionis joyned with the two former errors is deadly They deny that Iesus Christ is come in the flesh then they hate the Lord Iesus Christ deadlie and they expect still a worldly King therefore miserable are they Cursed is he that loves not the Lord Iesus Christ saith Paul 1. Cor. 16.22 Let him bee Anathema maranatha The Apostle curses them here in two languages to show that this is a peremptorie curse to bee divulgat through the world And as the Lord would have Christs death knowne through the world therefore the inscription over his head when he hang upon the crosse was written in Hebrew Greeke and Latine to signifie that the Lord would have his death knowne through the world so the Lord would have this curse written in Hebrew and Greeke to signifie that hee would have this curse knowne through the world To be accursed as to be separate and set apart or appointed to evill so that these Iewes who love not the Lord Iesus Christ are separate and set apart that no man should meddle with them and as the Saints are set apart that no man might hurt them so are they set apart that no man may doe them good Isaac said of Iacob Gen. 28.35 Iacob have I blessed and he shall bee blessed so the Lord sayes of the Iewes the Iewes have I cursed and they shall be cursed SECT 5. Of the horrible crueltie of the Jewes in killing the Lord of Life THe Prophet Amos cap. 1. before hee comes to denounce the Iudgements of God against Israel for their sinnes hee sets downe first foure horrible sinnes of the countries about for the which the Lord denyes that he will pardon them and he sayes for three sinnes and for foure I will not pardon which is like unto that of Salomon Praescriptum numerum corigit auget scriptura Pro. 30.18 There be three things hid from me yea foure things which I knew not so v. 21. for three things the earth is moved yea for foure it cannot sustaine it selfe so Pro. 6.16 Sixe things doth the Lord hate yea his soule abhorreth seven that is hee most detests the seventh so Psal 18.1 The Lord delivered him out of the hands of Saul and the hard of all his enemies that is especialie out of the hands of Saul So search the land and Iericho Ios 2.1 that is especially Iericho so tell the Disciples and Peter Mar. 16.10 that is especially Peter because hee had fallen from the Lord this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So for three transgressions and for foure that is especially for the fourth when many transgressions concurre together and the last is the greatest then he will not spare The sinne of Damascus was this The cruelty of Damascus against Gilead That they threshed Gilead with instruments of Iron Amos 1.3 and this they did when Hazael smote the land of Gilead 2 King 10.33 and they threshed them with instruments of Iron as they had beene beating out the corne and cutting the straw with their wheeles made with teeth of Iron This was the cruelty of Damascus to Gilead their neighbours Then he comes to the sinne of Gaza The cruelty of Gaza which was one of the five Cantones of the Philistines v. 6. Their sinne was that they carried away the whole captivitie that is they left none uncaptivated whether this be understood of Israel or of Iudah it is not expressed but they sold them to their barbarous enemies the Edomites It was a cruel thing to carry away people captive and to carry them all captive but most of all to sell them to their enemies the Edomites The third was the sinne of Tyrus vers 9. because they delivered the whole captivitie to Edom The sinne of Tyrus and remembred not the brotherly covenant There was no brotherly covenant betwixt them of the captivitie and Gaza when they led them captive but there was a covenant betwixt them and Tyrus for Salomon and Hiram made a covenant together 1 Kings 9.13 So the sinne of Tyrus exceeded the sinne of Gaza The fourth is the sinne of Edom The sinne of Edom surpassed the sinne of Tyrus his sin surpassed the sinne of Tyrus for he pursued his brother with the sword and cast off all pitty and his anger did teare perpetually and he did keepe his wrath for ever v. 11. Edom was Israel his brother because their predecessors were one yet hee cast off all naturall affection as Esau hated Iacob so did Edom his posterity hate the Israelites Esau hated Iacob and thought to have killed him returning out of Mesopotamia So when he desired liberty to goe through Edom his Countrie hee withstood him So 2 Chron. 28.27 And his anger did teare perpetually Then he comes to the cruelty of the sinnes of Ammon verse 13. Who did rippe up the women with child of Gilead The cruelty of Ammon exceeded the cruelty of Edom. that they might inlarge their borders that they might possesse a land voyde of people that they might revenge that cruelty This cruelty of the children of Ammon exceeded the cruelty of Edom for they killed the women and they killed their posterity The Lord forbiddes to kill the dame sitting upon the egges to take both the young and the old It was a cruelty in Rechab who killed Ishbosheth in his owne house lying upon his bed 2 Sam. 4.6 To kill a man in his owne house which should be a place of refuge to him is a great sinne but to kill him in his bed that is a greater cruelty but to kill the children in their Mothers belly being in their first Mansion and at rest there that is the greatest crueltie of all and then to kill them that they might possesse and inlarge their inheritance then occiderunt possiderunt So that their sinne was greater than the sinne of Edom Then he comes to the sinne of Moah chap. 2. verse 1. because he burnt the bones of the King of Edomes sonne into lime The sinne of Moab exceeded the sinne of Ammon this was a greater cruelty than the cruelty of the sonnes of Ammon first hee burnt the bones then the bones of a Kings sonne and then burnt them into Lime while they were turned into ashes and as the Hebrewes say they sparged the walls with them Then he comes to the sinne of Iudah The sinne of Iudah is greater than the sinne of Moab ver 4. Because they kept not the Commandements of the Lord and their lyes caused them to erre after the which their fathers have walked They kept not the Commandement he seemes to say lesse here than he spake before but it is not so for the Hebrewes use by denying a thing to affirme the contrary the more strongly as they say Exod. 20. He will not hold him guilt lesse that taketh his name in vaine that is he will punish them severely So riches not well gotten profit not
the integritie of it many came to it for by respects and not for the truths sake some for feare became Iewes and were circumcised in Mordecai his time Est 8.17 So some for hope of gaine as the Sechemites were circumcised Gen. 34.23 and some for credite as Herod the Idumean caused himselfe to be circumcised that he might be the King of the Iewes David when hee was King of Israel saith that many strangers came to him and fainedly submitted themselves to him Psal 18.44 but the Iewes when they shall come to the Church shall in truth submit themselves to Christ and licke the dust under his feete Thirdly the Iewes and the Gentiles shall make up one Church then The Iewes and the Gentiles make up one Church The Iewes were before Populus per se habitans Num. 23.13 and had no medling with the Gentiles but now they shall dwell together and the name of Iew and Gentile shall no more be heard The two stickes which represented Ephraim and Iudah were not so closely joyned in the Prophets hand when they became one Ezech. 27.13 as the Iewes and Gentiles shall be when they shall be joyned in one and as the waters that runne into the sea lose their names so shall this name of Iew and Gentile be lost in this full union Fourthly when they are once joyned to the visible Church they shal not returne to the puddle of Iudaisme againe as some of the Iewes doe now The Iewes who dreame of no other conversion The Iewes doe beleeve that they shall bee brought backe to Canaan againe but of a bettering of their temporall estate they imagine now first that they shall be brought backe to Canaan againe Secondly that the temple shall be built againe And thirdly that they shal live there under a flourishing King one of their owne nation First they dreame that they shall be restored to Canaan againe Maimon H. Mel. 8. The hold still that Canaan is a holier ground then other land they hold this ground of Canaan to be as holy ever it was and they hold it a curse that they cannot inhabite it now and they count them most happie who happens to bee buried there and if they cannot have that benefit they thinke them happie who have but a handfull of the dust of that ground to besprinkle them after they are dead and the wise men amongst them use when they come neare Canaan to kisse the borders and limits of it and they use to roule themselves in the dust of that land misapplying the words of the Psalmist Psal 102.14 Thy servants take pleasure in her stones and favour the dust thereof They hold also that all their sinnes are pardoned who dwell in this holy land according to that Isa 33.24 the people that dwell therein shall be forgiven their iniquities and they say further that hee who walkes but the space of foure yards of ground in Canaan is worthy of eternall life and whosoever goes out of that holy land they hold him an Idolater according to that 1 Sam. 26.19 for they have driven mee out this day from abiding in the inheritance of the Lord saying Goe serve other Gods Mannonides H. mel 5.7 paragraphe sequente They hold those who die without Canaan must bee tumbled through the caverns of the earth Moreover they hold that those who die out of this land of Canaan must be tumbled through the secret passages of the earth while they come to the land of Canaan and then they shall be raised againe this the Rabbines call Gilgull mechilloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volutationem cavernarum a tumbling through the hollow parts of the earth They hope also that they shall bee restored to the promised land againe they trust that promise which was made to the people in the tyme of the first temple Levit. 26.42 missapplying it to their estate now the words are Aph ki utique recordabor faederis mei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aph in the Germane tongue signifies an Ape and they so rejoyce in this promise of their restitution to Canaan that they keepe a yearely feast in remembrance of this and they call this feast the feast of the golden Ape and they say that those words are worthie to bee written in golden letters and they draw downe this פ in Aph as ye may see in the text thus we may see how those Apes play with the holy scriptures They hope that the temple shall be built againe Secondly they hope that the temple shall bee built againe and stand to the end of the world the disciples themselves were overtaken with this error that the temple should indure to end of the world Mat. 24.3 And the reason was the mistaking of the phrase Psalme 24.7 for the temple there is called domus saeculi Saculum Templi Lift up your heads ye everlasting doores Saeculum Levite 1 Sam. 1.28 but saeculum with the Hebrewes signifies any long time there is saeculum Levitarum that is 50. yeares 1 Sam. 1.18 He shall abide before the Lord for ever so saeculum servi he shall serve his master for ever Saeculum servi haebrel Saeculum servi proselyti ad mortem Lev. 25.45 Exod. 21.8 That is till the yeare of Iubile and there is saeculum servi proselyti The temple was called Domus saeculi to distinguish it from the grave which is called Domus saeculi sui Domus saeculi that is the Temple Domus saeculi sui that is the grave Anian Marcellnus lib. 23. Eccles 12.5 Man goes to his long home It was not called Domus saeculi because it should last for ever but for a long time this second temple was never built againe for when Iulian was about to buld it there came a fire out of the bowels of the earth and scattered them all and yet they hope now that this their temple shall bee built againe and whensoever they pray they turne their faces towards the place where the temple stood and they doe so reverence that place that if they stand in need Laxare meatus suos by this phrase of speech they signifie in modest tearmes the making of water then they turne their backes from the temple but when they cover their feete or majores meatus solvunt that is when they ease nature then they turne their faces towards the place or the temple and their backes from it so they hope that the temple shall bee built againe hence is that forme of their prayer Gloria nostra super te that is the glorie and comlinesse which shall befall us in the third temple wee wish that yee may bee partakers of it but this temple shall never be built againe Iosua cursed the man before the Lord that riseth up and buildeth Iericho againe he shall laythe foundations therof in his first borne and in his youngest sonne shall he set up the gates of it Whosoever went about to build this temple againe