They will not transferre their sinne as Eva did upon Adam and the Iewes upon Judas neither extenuate their sinne as Aaron did but they will exaggerate and lay out their sinne to the full then The Monkes and Friers use to talke much of the nailes the speare the crowne and the scourges which were the instruments of Christs death but they insist not upon the proper cause the sinnes which crucified the Lord of glory but the Iewes then shall behold their sinnes which crucified their Lord This beholding of the Lord crucified for them and by them will be a happie beholding to them as they who looked upon the brasen serpent in the wildernesse were cured when they were stung by Serpents So shall they be cured when they shall behold Christ crucified this wayes As for their sorrow it shall be a sorrow not to be repented of and although they sow in teares yet they shall reape in joy Rachel when her children were not she would not be comforted but they shall be comforted But by what meanes Even by the Gospell which they mocked and scorned The Gospell shall be the meanes to comfort the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before they called avengelina Nuncium vanum but then the Gospell shall be the glad tidings of salvation to them Then how beautifull shall the feete of those be who bring the glad tidings of salvation to them there shall then be an happie union betwixt the Iew and the Gentile The Iewes of old thought to have intailed the covenant onely to themselves and would have had the Gentiles secluded from salvation and the meanes of it therefore they say that when the Law was translated into Greeke by the 70. that there was three daies darkenes and they say fuit dies ille durus Israeli sicut dies quo factus est vitulus that was as grievous a day to them as that day on which the golden calfe was made and they kept a yearely fast or humilation for that This was in detestation of the Gentiles because they willed not their salvation What hatred wsa betwixt the Iewes and the Gentiles of old But now they will be glad of this union They called the Gentiles before uncleane common and dogges they would no more eate with them than if they had beene dogges Iob when hee speakes of base men Iob. 30.1 he saith he would not have given their fathers libertie to eate with the dogges of his flocke The Iewes thought not the Gentiles worthy to eate with their dogges but now they will be glad to sit downe and eate with them that come from the East and from the West then the multitude of beleevers shall be of one heart breaking bread together in singlenesse of heart And as the Iewes hated the Gentiles before so the Gentiles detested the Iewes calling them Verpi Recutiti Appellae and Curti then shall all these differences be taken away and they shall take the Iew by the skirt and say Ezach 8.22 We will goe with you for wee have heard that God is with you This happie union shall make a way to the converting of other Heathens and Heretickes and then there shall be great light for the understanding of the Scriptures and hid places in the Prophets yet not understood and then knowledge shall abound as the water of the sea and this shall be heaven upon earth and one of the great dayes of the Lord and the earth shall rent when the Iew and Gentile shall say Blessed is he that commeth in the name of the Lord the shout shall be so great When the Samaritans were excommunicated it was a terrible day When the Samaritans were cast out of the Church it was a feorefull excommunication they brought 300. priests and 300. trumpets and 300. bookes of the Law and 300. boyes and they blew with the trumpets and the Levites singnig cursed the Cutteans in the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or or Iehovah and they cursed them with the curse both of the inferiour and superiour house of judgement and they said Cursed is he who eates the bread of the Cutteans Drusius ex Sepher Tanna qui Tilmidemi dicicur And let not a Cuttean be a Proselyte in Israel neither have any part of the resurrection of the just Morinus in PentatenchuÌ„ Samaritanum exercit 1. These curses they wrote upon tables and sealed them and sent them through all Israel who multiplied also this great Anathema or curse upon them This was a fearefull rejection of the Samaritans when they were cast out of the Church but when the Iewes shall be called againe what a great joy shall there be in the Church When the Iewes shall be called to the Church this will be a day of great joy Christ saith at the conversion of a sinner there is great joy in heaven amongst the Angels what joy then shall there be in heaven amongst the Angels when so many thousands shall be gathered to the Church againe At Saint Peters preaching there were three thousand added to the Church but now there shall be thousand of thousands added to the Church and then the net shall be like to breake for the multitude of beleevers that shall be caught in it A little before Immanuel Tremelius died some that stood by desired to heare his novissima Inter apothegmata morientium habetur hoc or his last words Hee cried out Vivat Christus pereat harabas This was a joyfull speech to shew that he disclaimed Iudaisme and was not like the Iewes who cried let Barrabas live and Christ die will it not be a comfortable day then when the Church of the Iewes shall all crie Vivat Christus pereat Barabbas this will be canticum ex canticis a most excellent song Now for the joyning themselves to the visible Church there can be no salvation without the Church The Iewes shall be joyned to a visible Church Act. 2.47 The Lord added to the Church daily such as should be saved And where there is a visible Church to contemne it and to separate themselves from it that is a great sinne and for such there is no salvation to be expected When they shall be gathâ—red to the Church they shall be gathered sincerely not hypocritically When they shall be gathered to the visible Church the number of them which shall be gathered to it shall be many before this time there came to the Church but one of a citie and two of a familie Ier. 3.14 but now houses families and tribes shall be gathered to it But this must be understood in toto coÌ„muni but not in toto vniversali that is there shall be many of them gathered to the Church although not all When they shal be gathered to the Church they shall be gathered sincerely and truly they shal be there not as the chafe amongst the corne but as good corne indeede when the Iewish Church was in
things what is the Magitians part in working here Answ The Magitian useth these signes which Satan and he had agreed upon and this makes him guilty of that same fact with the devill Two robbers lies in waite by the way for a mans life the one gives the signe and the other kills they are both guiltie of murther here So the Magitian useth the signe appointed by the devill either to kill or to heale and here both are guilty of the fact Quest If there be no force in words what meanes that Psal 58.5 the deafe Adder stoppes her eare and hearkens not to the voyce of the enchanter Here there may seeme to be some force in words to enchant Answ Some saith that these words are spoken onely by way of apologue as Iudg. 9. The trees spake and chose them a King which cannot be understood literally So the serpent is said to stoppe her eare but one thing is said here another meant that the craftie courtiers of Saul would not hearken to Davids good admonitions but stopped their eares But the rule of Quintilian is true All comparisons must be taken from things that are true but not examples that examples may be true or false but all comparisons are taken from things which are true indeede Gen. 49.27 Benjamin is like a Woolfe who kills his prey in the morning and in the evening parts the spoile If the woolfe used not to doe this it were not a fit comparison So if the Adder stopped not her eare it were not a fit comparison Quest How doth the words then enchant the Serpent Answ The Serpent by nature so soone as she heares the enchanter stoppes her eare as the chicken new hatched is afraid of the Kite Satan in the meane time joynes himselfe with the second cause that hee benummes the serpent that she cannot sting And this we may perceive also in the Lunatickes whose braines are swelled up in the full Moone Satan marking the second cause here takes occasion to worke upon the braines of poore Lunatickes and makes them madde so Satan concurres here with the second cause and benummes the serpent so that she cannot sting therefore the Psalmist Psal 58.6 useth the same words which are set downe in the Law Deut. 18.11 chobher chobharim but when the serpent becomes old once fit regulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then he will not be enchanted Gods second priviledge to worke by number The second priviledge properly onely to God is to worke his miracles by observing number 2 King 5.10 Goe and wash thy selfe seven times in Iordan and thy flesh shall be made whole 2 Kin. 18.43 Eliah said to his servant goe againe seven times so Iosh 6.7 but upon the seventh day thou shalt compasse the walls of Iericho seven times This number of seven could doe nothing of it selfe but it was a meanes appointed by God to worke those miracles when witches in their sorceries useth this number of seven they usurpe that which is onely proper to God therefore it is Magicke Some calls this Magicke Magiam geometricam such was the Magicke of Balaam Num 23.5 when he caused seven altars to be built so when the witch bids the sicke partie to dippe his shirt seven times in south running water this is plaine witchcraft using that midse of number which is due onely to God Physitians in curing of diseases which they call chronicke diseases as in curing their tertian agues or quartan agues they observe number as the third day fourth day but here there is a naturall cause but when the Lord commanded Gideon Iudg. 6.25 to take the second yong bullocke of seaven yeares old and offer it there was another reason that moved him here hee respected not the bare number Here he commands him to offer the bullocke of seven yeares old because it was borne that same yeare that the Madianites began to oppresse the people of God The third priviledge of God in working his miracles is by order Gods third priviledge to worke by order Ioh. 5. whosoever went downe first into the poole after that the Angell had troubled the water was whole and none other If he had not gone downe first and kept this order he had not beene healed so witches in hurting or curing they observe order A man is lying sicke in his bed they use usually to take the sicknesse and lay upon him who comes first in at the doore hee dies and the sicke man is cured this is witchcraft observing order which is onely proper to God Gods fourth priviledge to worke by situation of the body The fourth priviledge of God in working his miracles is the situation of the body 2 King 13.17 Elisha commanded Ioaz King of Israel and said unto him open the window Eastward and shoot This situation of the body was a meanes appointed by God in working this miracle Daniel when he was in Babylon he opened his window and looked towards Ierusalem when hee prayed but this was a part of the ceremoniall worship commanded under the Law for the Iewes when they were in a strange countrey were bound alwayes to turne their faces towards the Temple when they prayed 1 King 8. And when they were in the temple they turned their faces alwayes to the West when they prayed because the propitiatory was placed in the West end of the Temple contrary to the worship of the Heathen who turned their faces alwayes to the East when they worshipped Ezech. 8.16 Here they respected not the situation of the body but the manner of the worshipping but God in working of this miracle would have the situation of the body observed as the situation onely Balaam when he would curse the people of God Num. 24.19 turned his face towards the Israelites and his hinder parts to the Moabites and to the Amonites therefore they are called Bene Sheth that is filij natum because they were behind Balaams backe or posteriour parts Gods fift priviledge is to worke by figure or character The fift priviledge of God in working his miracles is by figure or character When the Lord God appointed to destroy Ierusalem these whom he minded to save in this destruction he caused to marke them in their foreheads with this signe Ezech. 9.4 The signe of it selfe had no force yet it pleased the Lord to use this signe for the preservation of his owne The Magitians in their conjurations and exorcismes useth oftentimes characters and figures Therefore the Scripture calls them chartumim a charat insculpere because they engraved their charecters Elimas the sorcerer Act. 16.8 In the Arabicke is called Chartom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he used figures and circles in his conjurations See Dan. 2.2 So the Teraphim were made to the likenesse of a man and engraven with divers characters and figures Therefore Aquila translates them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Magitians useth circles and figures in their conjurations they usurpe one of Gods priviledges and
the corne or Iezreell But if ye will consider distance from the effect If wee respect the causes God workes mediately but if ye respect his blessing he workes immediately by his vertue God is immediately with every offect But here wee must take heede that wee say not as some say The sunne shines not but God in the sunne the fire burnes not but God in the fire for then wee should ascribe many things to God which should bee unworthy to be spoken of him and wee should take away the subordination of causes But when Satan worketh he never worketh immediately but by some second cause but when God works Satan never workes immediately sometimes he works nullo mediante supposito no meanes intervening as when Christ cured the woman of the bloody flux by vertue which went out of him Mar. 5.30 Sometims againe he worketh mediante supposito immedietate virtutis that is by a meane which intervenes immediatly by his power as when he feeds us with bread when wee looke that all the vertue is in God then wee say that man lives not by bread onely but by every word that commeth out of the mouth of God Mat. 4.4 but when wee looke to the bread as to a second cause feeding us then we say that bread strengthens man Psal 104.15 and wine cheares his heart God onely worketh from the highest cause to the lowest It is he onely that sends raine Acts 14.17 He left not himselfe without witnesse in that hee did good and gave us raine from Heaven and fruitfull seasons It is he who gives the first and the latter raine and it is he that can hasten the raine 2 Kinges 18.44 And it is hee that can send a generall raine to destroy the world but Satan can doe none of these for Satans power goes no higher then the aire Hee is called the Prince of the aire and can raise stormes in the aire haile and fire and so can the Witches at Gods permission He can applicare hic activa passivis as we when we make pouder use to put brimstone and salt-peter together So can Satan raise stormes by applying contraries one to another but hee cannot bring downe fire from Heaven as Elias did 2 King 1.10 Quest Seeing Satan workes only by natural causes by touch and influx how is it said that the evill eye of the Witch doth bewitch How doth the evill eye of the witch bewitch Gal. 3.1 O foolish Galathians who hath bewitched you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is properly spoken of those who bewitcheth by the eye Ans It is not the eye heere which doth the hurt but Satan As hee hurteth sometime under the pretext of the enchanting word so here hee hurts under the pretext of the eye and makes the witch beleeve that it is her eye which hurts when as it is satan in the meane time who doth the hurt What are wee to judge when a murtherer is brought before a dead corps and bleedes Quest What are wee to thinke of that sort of tryall when a man is killed and the murtherer is not knowne if the murtherer come before the dead man the corpes bleedes Heere there is neither a physicall touch nor a naturall cause and God worketh not miraculously now Answ Some hold as there is a secret antipathie betwixt some living creatures as the Elephant when he is madde beholding a lambe becommeth tame and the Lyon is afraid of the cock so there may bee an antipathie betwixt the living and the dead and the blood is moved when the murtherer is presented before it but this seemes to carry but little reason with it when a man was killed in Israel and no man knew who had murthered him If this tryall had beene a lawfull tryall why would not the Lord have set it downe for the discovery of the murtherer Vide Lessium pag. 384 Iunâ—â—â— writing upon this place holdâ— this tryall altogether to be unlawfull God when he workes upon the subordinate causes he workes ordinarilie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to nature and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praâ—â—r nâ—turâ—m as when he directs the creature another way then their naturall instinct would carrie them as when the kinâ— of the Phylistines were yoked in a cart 1 Sam. 6.7 they carried straight leaving their calves the arke to Bethshâ—â—â—sh So when the Raven brought daylie flesh to Eliah This was prâ—ter naturam besides nature for the Raven is cruell to her owne young ones and will scarcelie feede them see Iob 48.41 Satan cannot move the creatures against their proper instinct to doe any thing but he may hinder their naturall instinct by some naturall meanes by an antipathie Plutarch in Sympor The wild bull if hee bee tyed to the figg tree it calmes him The devill by such meanes can hinder the creatures God never workes contrary to naturall meanes God never workes contrarie to the superiour course of nature for the God of nature is never contrarie to nature And although the Lord sometimes seems to be contrarie to the second institution of nature yet he is never contrarie to the first institution of nature This is the supreame course of nature that all things should obey the first cause and God never workes contrary to this first institution of nature I will cleare this by this similitude The inferiour course of nature appoints every heavie thing to goe to the center yet lest there be any vacuum in rerum natura an emptinesse in nature the superiour course of nature draws heavie things upward to supplie this emptienes Others expresseth the matter thus There is a common nature and a particular nature and the particular gives way to the common the water by its owne proper course runnes downe but by the common course the water of the sea flowes and ebbes and this it hath from the common course Satan cannot stoppe the inferiour course of nature farlesse the superiour course of nature Gods miraculous sorts of working Gods second manner of working is opus Merkebha when hee worketh miraculously God in working of his miracles useth instruments but it is he alone who wroght the miracles When God workes his miracles by instruments it is he onely who does the worke he coÌ„municateth not this his power with any when the dead man was cast into the grave of Elisha and touched his bones 2 King 13.21 there was no power in the dead bones to quicken the man againe so there was no power in the apostles girdle or shadow to cure diseases neither into the Apostles themselves was this power they were morall meanes here but they were not Physicall causes they prayed to God and told that all was done in his name but there naturall skill helped nothing here in producing the effect So Iohn 5.4 when the Angell stirred the waters and they that stepped in first were healed the power was neither in the Angell here to heale nor in the water
A difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must put a difference betwixt these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those who any wayes were possessed by the devill they were called also arrepticij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those whom Sathan possessed in the full moone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those who were Christians but for their abuse of the holy mysteries of God they were possessed by Sathan for a time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a naturall disease which wee call madnesse Those Daemoniackes and Lunatickes were onely cured by the Lord himselfe and his power Those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were cured by the exorcistes in the Primitive Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madnesse was cured by Physicke and naturall meanes Heat and moist makes the braine to swell Sathan observing this vexes the Lunatickes Satan knowing well the naturall cause of things and that the moone is hote and moist it is hote as the sunne although not in so high a degree Psal 121.6 〈◊〉 sunne shall not burne thee by day nor the moone by night He knew also that she was humide and moist and fit to nourish things Therefore the Scriptures call herbes protrusiones lunares the pretious things brought foorth by the moone Deut. 33.14 Because the moone is humide and hot she workes upon our braines and makes them to swell up heate and moysture causes things to swell up as wee see in leaven Therefore the scripture cals pedom fermentatum a swelling foote Deut. 8.4 neither was thy foote fermented that is it was not swelled so heate and moisture causeth the braine to swell in the full moone and Satan observing this troubleth the braine of the Lunaticke then Every one that is Lunaticke is not a doemoniacke or possessed by a devill All Lunatickes are not doemoniackes neither are all Lunatickes upon whom the moone shines in her brightnesse If this disease depended simply upon the moone then all men should be doemoniackes Therefore to make them doemoniackes it was necessarie that the body should bee affected thus and thus so that the moone might afterward produce in the body this disease The moone workes nor so upon bodies that she produceth this effect upon them unlesse they be so affected before that the moone may produce this effect upon them and when the devill affects the body so that he makes it subject to such an operation of the moone then hee that is Lunaticke is arreptitius and possessed by the devill The secohd sort were those whom Satan vexed not monethly but whensoever the fit tooke him There were others that Satan vexed at sundrie times but not monethly hee threw him in the fire or in the water Observe here first the devill vexed him who was possessed from his infancie secondly he vexed him both within and without without he threw him into the water and into the fire within wheresoever he taketh him he teareth him and he fometh and gnasheth with his teeth and pineth away Marke 9.18 He vexeth him from his infancie as the devill vexed this miserable creature from his infancie so the Lord hath his good Angels waiting upon infants to preserve them in their infancie Math. 18.10 Take heede that ye despise not one of these little ones for I say unto you that in heaven their Angels doe alwayes behold the face of God Angells have a care of all Gods little ones but especially of his little ones in age whom he sets downe as examples of imitation to all his little ones Math. 19. Secondly he threw him into the fire and into the water fire and water are the two elemens which are most necessarie for the use of man therefore those who were proscripti of old interdicibantur igne aqua Sathan abuses these two elements to the hurt of man either when he throwes him into the fire or into the water and the good Angels have a speciall care over young ones that they fall not into the fire or water this is a speciall part of their charge to preserve the sonnes of men Angels have a threefold motion first motum circularum their circular motion secondly they have motum rectum a straight motion up and downe and thirdly they have their reflexe motion Their circular motion they make to be this Dionysius areopagita de divinis nominibus cap. 4. when they are alwayes taken up in beholding the face of God who is Alpha and Omega without beginning and ending their direct motion they hold to be this when the Angels comes up and downe upon the Lord Iesus Christ to be the ministring spirits unto the Saint Iohn 1.51 And their reflex motion they make to bee this when one of the Angels cries to another and sayes Holy holy holy is the Lord of Hosts Esay 6.3 The devill threw him into the fire and water Ithiel Pro. 30.4 Who gathereth the wind into his fists who binds the waters in a garment and puts a bridle in the mouth of the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 4.39 It is he that can bridle and restraine the Devils that they cannot hurt when and where it pleaseth them The Devill made him foame at the mouth and gnash with his teeth Marke 9. and teare himselfe if Satan can vexe so poore creatures when they are but as warders what will he doe to them when he hath them close prisoners in hell And if he hath so vexed the greene tree as Iob and the daughter of Abraham and this young child what will he doe to the withered trees and if his little finger have beene so heavie on poore creatures on earth here how heavie will his loynes be on them in hell where there shall bee weeping and gnashing of teeth Math. 13.42 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or veterator labours to deceive our sight and that three manner of wayes The Devill deceives our sight three manner of wayes first by the object secondly by the mids and thirdly when he vitiates the organ it selfe first by the object when he shewed to Christ the glory of the whole world he thought to have deceived him by the object Math. 4. When the Moabites tooke the water to have beene blood when the sunne shined upon it 2 Kings 3.22 here the deceit was in the object secondly the deceit is in the mids when we put an oare in the water that part which is in the water seemes to be broken and that out of the water seemes to be whole the deceit is in the mids when we see a fish in the water the fish seemes more to us and nearer by reason that the thinner and rarer midse is next to our eye but the remote midse from our eye the water is more thicke and grosse but if a man were in the water and beheld another standing upon the brinke of the River he should seeme to the beholder much lesse than he is The
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
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
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