Treatise of the Four Degenerate Sons

SECT. 1. Of the causes which leads men into Atheism.

WHen the shallow brain of man cannot comprehend the infinite God, because he cannot comprehend him with his poor understanding, he begins by and by to despise him: and so Satan leads the poor wretch to Atheism, Thou canst not comprehend him, therefore reject him. That which should most dissuade man from Atheism, and lead him most to worship the true God: Satan uses it as a snare to draw him from God; for if we could comprehend God, he could not be God: And if our mind could comprehend God, we should not be finite but infinite; and so consequently we should be God's. We do not comprehend God, but apprehend him only, as the Schoolmen speaks.

Secondly, when men commit wickedness, they study by all means to escape the punishment, He lieth in wait to catch the poor, and says in his mind, God hath forgotten, he hideth his face he will never see it. Psal. 10.9. And even as rebels after they have conspired against their sovereign being guilty of Laesmajestie, they study to destroy all the rolles and registers, and that the King himself be put from his throne, that they may escape all punishment which they are liable unto. And as those who are addebted to others, wishes all the bonds and obligations, (whereby they are bound to repay) were burnt. So Atheists, and those who despise God, casting off the yoke of obedience, that they may work sin with greediness, denies altogether God and his scriptures.

Thirdly, if it fall out that sometimes the Atheist be stirred up from this his Lethargy, and begin to seek anything at the hand of God, he doth it but coldly and faintly. And if the Lord grant not to him his desire according to his mind; either he denieth God altogether, or doubts at least whether there be a God or not. Job 22.15. What is the Almighty that we should serve him, and what profit shall we have if we pray unto him. So when the Israelites wanted water in the wilderness, Exod. 17.7. they began to say, Is the Lord amongst us or not.

Fourthly, the constant course of nature, and the wheels moving one within another, and turning about in the self same manner, moves the Atheist to Atheism, 2 Pet. 3.4. Where is the promise of his coming, for since the Fathers fell asleep all things continue as they were from the beginning of the creation. But to those who looks more nearly to the works of God's providence, and to the connection of causes; It is manifest, that the second causes are always moved by the first cause. And those who acknowledged the world to be created (as they did) must acknowledge also that he hath power to dissolve it.

SECT. 2. Of the diverse ways how the word Atheist is taken; and of the sundry sort of Atheists.

FIrst, this word Atheist is taken for him who worships not the true God, Ephes. 2.12. Having no hope, and without God in the world. Secondly, those who worships the true God, and false gods; are Atheists, as the Samaritans. Thirdly, those who worships the true God, by false means are Atheists, as the Jews, and Turks. But those properly are Atheists, who hath no God at all, and there are sundry sorts of them.

First, some Atheists, who denies altogether that there is a God, as Diagoras. Secondly, others doubted whether there was a God or not, as Protagoras. Who said, Si Deus est unde prodeunt mala, si non est unde bona. That is, if there be a God, whence cometh evil, and if there be not a God, whence cometh good things. Thirdly, those who granted that there was a God, but denied that he had any care of things below here. But enjoyed himself quietly in the Heavens, Such was Epicurus. Fourthly, Democratus, and Leueippus, and those who held that all things were ruled by a fatal necessity.

Those Atheists again are divided into the contradicting Atheist, who denies God and all religion. The second is the scepticke Atheist, disputing by way of Problem, whether there be a God or not. The third is the Physical Atheist, who measures all things by the law of nature. The last is the stupide or blockish Atheist.

The first sort of Atheist denying God altogether, are directly opposite to the Christian, and in part only to the Physical Atheist. The Physical Atheist, and contradicting Atheist, are semiantipodes, half opposite: but the Christian is directly opposite to him, and they are very antipodes.

The second Atheist is the disputing Atheist, or scepticke, he propones whether there be a God or not, and while he hanges in aequilibrio, between the two, yet he inclines more to the negative than to the affirmative part; and him we call dubitabundum Atheum, the doubting Atheist, and he is in the midst as it were betwixt the contradicting Atheist, and the Physical Atheist.

The third is the Physical Atheist, who is so taken up with those things which he perceives by sense, that he never lifts up his mind to those things which savors of metaphysicks, and far less to those things which savors of divinity, and he is so drowned in natura naturata, that he never thinks of natura naturans; that is, he is so drowned in nature below here, that he never looks up to God, who is the God of nature. And the common saying may be applied well to him, Where there is three Physicians there are two Atheists. And as those who are borne in the bordering Country, ye can hardly discern by their language what countrymen they are. So it is hard to tell whether this Physical Atheist comes nearer to the scepticke or contradicting Atheist.

The fourth is the stupid Atheist, who by stupidity and blockishness quenches that light of nature, which is inbred in all men. And if it fall out at any time (which seldom happeneth) that he stir up this inbred light, then it befalleth him as it doth those who hath some Lucida intervalla, that is, some clear intermissions, in the midst of their madness, but afterward they are more mad then they were before. So those Atheists, after they have quenched those sparks of light, they are more stupide then ever they were. This Atheist is a midst as it were, betwixt the disputing Atheist, and the Physical Atheist.

Men are most discerned by their tongue, what countrymen they are, and whence they fetch their pedegrees. The Christian man is 〈 in non-Latin alphabet 〉 , who speaks the language of Canaan, who praises God, and worships him, and the Atheist is opposite to him, who is 〈 in non-Latin alphabet 〉 , and of a strange language. Although the Atheists be 〈 in non-Latin alphabet 〉 inter se, of one language amongst themselves. The contradicting Atheist is 〈 in non-Latin alphabet 〉 . Who setteth his mouth against the Heavens, Psal. 73.9. Such as was that beast Diagoras.

The second is the Physical Atheist, who is 〈 in non-Latin alphabet 〉 , sive impeditae linguae, who lisps sometimes, and stammers, that there is not a God.

The third is the scepticke Atheist, and he is, 〈 in non-Latin alphabet 〉 disputing, pro & contra, on both sides.

The fourth is the Stupide Atheist, who is 〈 in non-Latin alphabet 〉 scarce having a tongue, and dumb when he should praise God.

All these Atheists which we have reckoned up, must be refuted by the principles of nature only, for all other arguments they scorn. When we dispute against a Turk, we may bring the Alkoron against him, when we dispute against a Jew, we may bring the Old Testament, and the Talmud against him, when we dispute against a Saducee, or a Samaritan, we may bring the five books of Moses against them, When we dispute against a Pagan, we may bring the wise sayings of the heathen against him. But nothing will serve against the Atheist, but only to bring him to the bar of Reason, and God hath left this reason within him to convince him, and make him inexcusable.

Object. But we cannot dispute against him who denies the first principles, the Atheist denies the first principle, that there is a God: Therefore we cannot dispute against him.

Answ. The Atheist denies this first principle, only in his Iollity, and wantonness; But when he is put to it in distress, and God begins to frown upon him, then he is forced to confess, that there is a God. The fool saith in his heart that there is not a God, Psal. 14.1. The heart is taken three ways in the Scriptures, first, for the reasonable faculty of the soul, The Lord is said to give Solomon a heart like the sand of the sea, 1 King. 4.29. that is, a heart that could understand and apprehend all things, the fool labors to obscure this principle, in his understanding: Secondly, the heart is taken for the will and affections, Psal. 119.36. Incline mine heart to thy law, and not to covetousness, that is my will and affections; So 2 Cor. 6.11. My heart is enlarged to you Corinthians, that is my will and affections. And in this sense the fool wishes in his heart that there were not a God to punish him, and to take order with him for his offenses. Thirdly, the heart is taken for the conscience, David's heart is said to smite him, 1 Sam. 24.5. that is, his conscience smote him. The fool can never get this principle, blotted out of his conscience. But still he must be enforced to grant that there is a God, when his conscience is wakened.

The conscience in the Syriac is called Tira, Rom. 2. forma mentibus impressa, there are some lineaments drawn in the conscience which cannot be blotted out, which Iamlicus de mysterijs, chap. 11. calls a touch of the dietie.

Things are not hidden in the conscience, as in sinking paper, where the letters can never be read, but they are written in the conscience, as letters are written with the juice of an Onyon, where the letters at the first are not legible, but hold them to the fire a little, and then they begin piece and piece to be legible; So the things written in the conscience, although at the first they seem not legible, yet hold them a little to the fire of God's wrath, they begin presently to be legible: as the letters which were written upon the wall with a finger to Belthasar; there sin is written with the point of a Diamont, and with a pen of iron, Ier. 17.1. Solomon says, Prov. 26.3. that the whip is for the fools back: when God begins to whip these fools, the Atheists, then they confess that there is a God. In their jollity amongst their companions they can propound this question, whether there be a God or not? but when they are brought to the gallows, and the rope about their necks, then they begin to cry peccavi, and confess that there is a God indeed. There was controversy betwixt the Stoics, and Peripatetickes; The Stoic held that man had no passions in him, and that he was 〈 in non-Latin alphabet 〉 ; the Peripatetickes held the contrary: Now, it fell out upon a time, that a Stoic and an peripateticke were sailing together in one ship; there arose upon a sudden a great tempest upon the sea, the Stoic began to look pale, the Peripateticke marked this, and reasons this ways against the Stoic, thou looks pale Stoic, therefore thou art not 〈 in non-Latin alphabet 〉 , without passions. He could not free himself of fear when he was in danger to be cast away. So, although Atheists given to their lusts, belch forth sometimes that there is not a God, yet in their distresses they are enforced to grant it. And as Tertullian writing against the Gentile. (who worshipped many gods) observeth well in sport, ye worship many God's, but when ye are in distress ye look not to the capital, where your many gods are, but ye look up to the heavens, where the only true God dwells. So Atheists are enforced to grant, that in their perplexities, which they denied in sport.

Object. But how can we prove by reason against Atheists, that there is a God, seeing to believe that God is, is an article of our faith; and that which we believe, is not taken up by reason, but by faith?

Ans. Some articles of our faith are only believed; as the mystery of the Trinity, and the Incarnation of Christ: reason hath never place in these: There are other articles of our faith again, that are both believed and taken up by reason; as the creation of the world, and the immortality of the soul, these may be proved by reason, and that there is a God.

Quest. When we dispute against an Atheist proving that there is a God; whether dispute we against him as Divines; or as Physicians do, who brings their proofs from nature only?

Answ. We dispute against them as Divines, although we use natural midses to this purpose, we dispute not as Physicians: Round wounds or circular are hardlier cured then long wounds, although the Chirurgian prove this by principles of Geometry, yet he cures not the wound as a Geometritian, but as a Chyrurgian: So although the Divine proves there is a God by midses taken from nature, yet he concludes not as a Physician, but as a Divine.

Argu. 1. Atheists cannot deny, but that there are devils, and if they grant that there are devils, they must grant also that there is a God. But perhaps they will deny that there are devils, what will they say then to the Demoniackes that are possessed, and in strength surpasses many men; and sometimes they speak both Greek and Hebrew, being Idiots, and unlearned, and if there were not such a spirit in them, how could they do these things, and the devils being of such power, and so malicious and cruel, if there were not a superior power to bridell them, and to restrain their wickedness, they would presently turn all things upside down. Socrates being accused of Atheism, answered, that he believed always that there were genij, both good and evil.

Argu. 2. The second reason to prove that there is a God, is taken from the conscience of man; when a man commits a secret sin, which none is privy to, Justice requires that this sin be punished, and punished it cannot be unless there be both a witness, a Judge, and a sentence given out. This witness bears record, but before whom? not before man, for no man knows the fact. This witness then must testify before a higher Judge, before whom all things are known. Darius made a decree, Ezr. 6.11. that whosoever should alter his word, that the timber should be pulled down from his house, and being set up, that he should be hanged thereon. So the great King of Kings, ordains, that men should be tried by their own conscience, and the timber of their own house to torture them before him, who is the great Judge. It was well said by Bernard, In domo propria, & propria familia, habeo accusators, testes, judices & tortores, accusat me conscientia, testes est memoria; Iudex substitutus est ratio, voluptas est carcer: Timor tortor, oblectamentum tormentum, quotquot enim fuerunt oblectamenta mala, tot erunt tormenta dira in paena nam inde puniuntur, inde delectantur, In my own house, and at home, I have the accusers, witnesses, Judges, and torturers, my conscience accuseth me, my memory is the witness, my reason is the subordinate Judge, pleasure is the prison, fear is the torturer, delight is the torment; for in whatsoever pleasure a man hath taken delight in, with as many torments shall he be punished. The Lord the great Judge hath appoinied this conscience as his deputy, to testify for him, and to convict the evil doers.

Argu. 3. The diversity of the faces of men proves that there is a God against the Atheist, for look upon a company where there are ten thousand men, ye will see them all distinguished by their faces, this distinction of the faces of men is most necessary for the preservation of the society of men. The diversity of tongues was a great judgment to the world, Gen. 11. that one of them could not understand another. But this distinction of faces is a great blessing to the world, for without it no society could stand; then the husband should not know his wife from another woman, neither should the father know his children from other men, and if the malefactor were not taken in the very fact he needed not to be afraid. Saint Augustine writing against the Panims, calls this diversity of faces a great miracle: Men are distinguished from other, sometimes by some mark, as the Jews who lives amongst Christians. But these marks may alter and be changed: So men are distinguished by their languages, and by their dialects, as amongst the Jews, some said Shibboleth, and others said Sibboleth, Judge. 12.6. So these about Jerusalem had a proper dialect to themselves 〈 in non-Latin alphabet 〉 , Act. 2.8. So Peter was known to be a Galilean, by his speech, Matth. 26.73. and so the Levite, Judge. 18.3. was known by his dialect, but these may soon vary, and so doth not the faces of men. This diversity of the faces of men, proves that there is a God, for this diversity of faces comes, either from nature, from chance, or from God; here is not a fourth. This diversity of faces comes not from nature, for nature endeavors always to bring forth things alike, as in a bushel of barley, or wheat, we see all the grains alike: This diversity of faces, proceeds not from chance; If a man throw a die, and desire always a diverse number to fall out to him, yet not withstanding, the same number shall occur to him often, which argues that this diversity of faces, comes not from chance. It rests then that this diversity of faces comes only from God, who hath only distinguished the faces of men, for the preservation of society amongst men.

Object. But if they say that this diversity of faces comes from fancy; then I would ask them, seeing fancy is seen more in beasts than in men? what is the reason that there is no such diversity amongst beasts, as there is amongst the faces of men; therefore it rests, that it is only God who makes this diversity of faces.

Argu. 4. Non datur progressus in infinitum, we cannot make an infinite progress in things, but we must rest in one chief and supreme cause. If a man be condemned by an inferior Judge, and the sentence be just, then it is altogether unlawful for him to appeal; but if he be wrongfully judged by an inferior Judge, he may appeal to his superior, as Saint Paul did to Caesar, Act. 25. Nam appellatio est defensio justa & innocentiae praesidium: An appeal is a just defense and a safety of ones innocence; and the law of nature teacheth us this, that a man is bound to stand in defense of his own life, as far as he can by lawful means, neither doth he wrong to any, when he stands thus in his own defense; and as in natural causes, the inferior causes, are subordinate to the influx of the superior. So in cases moral, the inferior Judges, are subject to the superior, and if they proceed not aright in judging, then they are not their deputies, and the party wronged may seek for redress at the superiors hands; and because men should not be led from judicatorie to judicatorie, there are in all well constitute common wealths, some supreme judicatorie, from the which men may not appeal, as in Judea the great Synedrion, in Athens, Areopagus, and in Rome, the Senate; but because all men may do wrong and err in judgment; the last and supreme Judge is God himself, to whom men appeals. He is the judge of the whole earth, who cannot but judge rightly, Gen. 18.25. He when he enquires for blood, forgets not the blood of the poor, Psal. 9. Who says, Bene appellatum sed male Iudicatum: He approves the appeal, but dislikes the wrong judgment. By this the Atheist may understand that there is a God, who is the Judge of all.

Let us make a comparison betwixt the Christian, the Devil, and the Atheist: The Christian by a justifying faith, believes that there is a God, and he works out his salvation with fear and trembling: The devil by an historical faith, believes, that there is a God, I am. 2.19. and fears and trembles, but hopes not for salvation; but the Atheist he trembles only, neither believes he by a justifying faith as the Christian doth, neither by an historical faith, as the devils doth, therefore he is worse than the devil in this point.

Secondly, let us compare the worst of men, and the Atheist together, let us compare the Atheist and Balaam the Diviner; Balaam said, Num. 23.10. Let me die the death of the righteous, and let my last end be like his. Balaam believed the immortality of the soul, and the happiness of the life to come; but the Atheist believes neither of these two; therefore the Atheist is worse than Balaam the Diviner.

Thirdly, let us compare the Atheist with the Saducee; the Sadducees believed not the immortality of the soul, neither the resurrection of the body, yet when they were demanded, Why then study ye to keep the commandments of God, they answered, That it might go well with them in this life; they admitted also the five Books of Moses: but the Atheists, they acknowledge not the immortality of the soul, nether study they to observe the commandments of God, that it may go well with them in this life; neither admit they any Scripture, therefore they are worse than the Sadducees.

Fourthly, let us compare the Epicure and the Atheist: the Epicure denies all Religion, that he may prove the soul to be mortal; as Lucretius did, following Epicurus: Therefore he falls upon this conclusion, 1 Cor. 15. Let us eat, let us drink for tomorrow we die; That is, we shall be quite extinguished in soul and body, and there shall be no more of us than of beasts when they are knocked in the head: But the Atheist gos further than the Epicure; for he denies all Religion, and the immortality of the soul, that he may come to his conclusion that there is not a God; these three go always inseparable together. If the soul be immortal, then there must be a Religion, and if there be Religion, there must be a God.

Lastly, let us compare the Atheist and the devil alone, the devil acknowledged Christ to be the Son of the most high God, Mark. 5.7. Secondly, he worshipped, verse. 6. Thirdly, adjures Christ, v. 7. and acknowledged, that an oath is the bond of the soul, Num. 30.2. Lastly, he knows that there is a day appointed, when God shall come to judge the world, Matth. 8.29. but the Atheist, neither acknowledge Christ to be the Son of the most high God, neither worships he Christ. He cares not for an oath, which is the bond of the soul, neither expects he the last day of Judgment; therefore in these he is worse then the devil.

These Atheists should die the death; Whosoever worshipped strange God's should die the death, Deut. 13.9. And Asa, 2 Chro. 15.15. enlarges this threatening; Whosoever would not seek to the Lord God of Israel, should die the death: Much more then should these die the death, who denies the true God. And the Heathens judged that Atheists should die the death, as Laertius witnesseth of that wicked Theodorus, who was condemned in Areopago propter 〈 in non-Latin alphabet 〉 . he was condemned for Atheism: and Socrates (as this same Laertius witnesseth) quod non eosdem, atque civitas deos pictaret, & quod nova numina inveheret, he because he believes not in these gods which the rest of the city believed in, and studied to bring in new gods amongst them.

When there was no king in Israel, every man did that which seemed good in his own eyes, Judge. 17.6. So when men believe that there is no good, what marvel is it that they run not into all sins and abominations? This Atheism, is the center of all sins; and the Atheist is the vilest of all creatures, wherefore let us abhor Atheism above all other sins, and shun the company of these damnable Atheists, who are appointed for hell and damnation.

SECT. 3. Of Superstition.

THe ignorance of God hath two rivers proceeding from it; the one is Atheism, and the other is Superstition; and as seed sown in some hard ground, brings forth no fruit at all, but in other ground it grows so rank and luxurian, that the laborer reaps no profit of it. The Atheist is like unto hard ground where no corn grows; the Superstitious again exceeds in his worship, and runs as far unto the other extremity.

This superstition is called 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , timeo, metuo, & 〈 in non-Latin alphabet 〉 numen.

It is a good observation of Tertullian, that as Christ suffered betwixt two thieves; so verity suffereth betwixt the two extremes. The Heathen held a multitude of gods to be worshipped, and they denied unity. The Jews again holds unity worshipping one God, but denies the Trinity of persons: Here trinity and unity suffereth in the midst betwixt the two extremes as Christ did in the midst betwixt two thieves. So Eutiches confounded the persons; and Nestorius divided Christ into two persons, verity suffered in the midst here: so in the Church of Corinth, 1 Cor. 1.12. Some held that they were only Christ's, others called themselves after Apollo, and others Cephas; verity suffered in the midst here; for we must fo • •• nour Christ, that we despise not his Ministers; and we must so respect his Ministers, that we depend not upon them in matters of salvation, and so here 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Atheism and Superstition are the two extremes, and 〈 in non-Latin alphabet 〉 , the true worship of God suffers in the midst.

This Superstition exceeds in worship, and offers more to God than he requires at their hand, Esa. 1.12. and as the Lord forbids to be too just, Eccles. 7.16. so he forbids men to exceed this way, and to run into superstition.

Quest. How can a man exceed in the worship of God?

Answ. in theogicall virtues, as they are theological, a man cannot exceed but only in the circumstances, as when a man hopes he must take heed what he hopes for, how he hopes, and when; so a man cannot exceed in justice, in respect of justice it self, but in respect of the circumstances. This justice may degenerate, and may exceed; as when the Judge considers not where or whom he should judge, or how he should judge.

This superstition the mother of it is ignorance, John. 4. Ye worship ye know not what; the companion of it is hypocrisies, the daughters of it are 〈 in non-Latin alphabet 〉 , will worworship, and idolatrey; and it is found more in women then in men, Act. 13.50. and in the ignorant more than the learned; and it is like wine which runs into a man's head, and makes him giddy, whereas true worship is like wine which goes to the heart and cheers it.

This superstition is hardly rooted out, jealousy, frenzy, and heresy, and superstition are hardly rooted out; take but the example of the Jews, who will not eat of the hollow of the thigh never since Jacob halted upon his thigh, saith Moses, until this day, Gen. 32.32. and it continues amongst the Jews until this day now, for they will not eat of that at all, but sels it to the Christians, and if the Christians will not buy it, they throw it to the dogs.

The superstitious are most sinistrous in their conclusions, because the nails pierced the Lord's hands, and feet, and the whip whipped him, therefore they will worship them. The Philistines will not set their foot upon the thresholds of the door, 1 Sam. 5.5. because Dagon fell and brake his neck upon the threshold of the door; but they should rather have set their foot upon the neck of Dagon, and tread upon him, because that Dagon could not preserve himself, that he break not his neck.

Let us compare the religious, and the superstitious together; the superstitious finds no comfort in his Religion, as the religious doth. The Church to the religious is a place of pleasure, but to the superstitious, it is a place of torment; and therefore their Idols are called terriculamenta, Ier. 50.38. & tormina, in the temple he is punished and vexed, there he holds up his trembling hands, and he goes no other ways to the temple, than if he were going to the den of Bears or Lions.

The laborer after his labor finds his sleep comfortable unto him, Eccles. 5.12. but the superstitious is as much troubled, when he sleepeth, as when he waketh. Heraclitus was wont to say, that there was one common world for all men, and that men when they sleep, they go everyone into their several world; but the superstitious, when he sleepeth is still in the common world, because he is not freed from that which troubled him when he was awaked, dormit ratio sed vigilat semper metus, his reason is asleep, but his fear always waketh. It is a terrible thing to live under the power of a tyrant, but to live under a good king, or free common wealth, this is most comfortable: but those who fear God as though he were a tyrant; whether shall they fly from him? If they take the wings of the morning, and fly a far off, yet he is before them, and where shall they hide them from him? The Law grants this to servants, when they are desperate and out of hope of liberty, they may beg that they may be sold and changed from a harder master to a more gentle; but the superstitious can find no such change, neither shall he find a God whom he shall not fear servilly, and from whose service he may exempt himself: Let us therefore fly superstition, but not as some men use to do, who when they are flying from robbers and wild beasts, they fall inconsiderately into some dangerous ways, where there are steep rocks, or dangerous pools, wherein they may be drowned; so some men flying superstition, they pass by plenty, which is the midst, and fall into damnable Atheism and impiety.

SECT. 1. How Satan hath abused the most part of the world by his Magicke and Sorcerie.

WHen the Lord had planted a Church in Judea, and chosen Israel for his inheritance; Satan envying this; first he infected Syria with Sorcerie and Witchcraft, and from thence the people of God learned it. Isaiah 2.6. because they be replenished from the East, that is, of the sorcery of the Syrians; such as Balaam was, who dwelt in Syria. Secondly, they learned this Magicke, from those who lay upon the West, as from the Philistines, Isaiah 2.6. So this Magicke abounded amongst the Amorites; therefore the Hebrews saith, In quocunque est aliquid de medicina & nihil est de via ammoriorum hoc licitum est: that is, when men use natural means; there is no sorcery then as was amongst the Amorites. T ••• dly, this Magicke abounded in the South of Canaan in Egypt, as we see in Jannes and Jambres who resisted Moses, 2 Tim. 3.8. they used a proverb or taunt unto Moses (as it is written in the Talmud) Tu stramen portas in Afra. Afra was a place in Egypt where straw abounded most; their meaning was, that there was magic enough in Egypt already, and therefore it was needless for them to practice their magic in Egypt. So they said, In urbem oleribus abundantem olera, venalia importas; Thou carries herbs to sell to a town that abounds with herbs. So this magic abounded in Samaria, where Simon abused the people by witchcraft, Act. 9. To whom all gave heed from the least to the greatest, and they called him the great power of God. So this sorcery abounded in Ephesus, Act. 19.19. Therefore they were called 〈 in non-Latin alphabet 〉 . This magic was professed there, and they had Libraries of great price there, which afterward they burnt. So this sorcery is very far spread in these parts of the world where we live now, and where the Gospel is preached. The Prophet Isaiah speaking of the calling of the Gentiles, saith, Isaiah 43.5. I will bring thy seed from the East, and gather thee from the West, I will say to the North give up, and to the South keep not back: so we may say now, that neither the North, nor the South withholds, but they run from all parts of the world to the devil, and he hath his synagogue where the Gospel is preached, and there he sets up his throne; Look to Lapland, Findland, and to the mountains of Savoy, and here amongst ourselves how they abound: Is not this a just judgment for the contempt of the Gospel?

SECT. 2. How fearful a sin it is to enter in covenant with the devil.

When men bind themselves one unto another, they bind themselves either by promise, or by an oath, or by a covenant.

They bind themselves by a promise: A promise is obligatio fidei, and here they paune their fidelity and honesty, but in an oath, there is obligatio animae & salutis, In it they paund their fidelity, honesty, and soul, and then by covenant which is confirmed by write, by oath, and by some solemn rites, as when they confirmed their covenants of old, they used to divide a beast in two: and those who entered into the covenant used to pass betwixt the parts of the beast divided, Gen. 15.10. Ier. 34.18. and they wished, that if they brake that covenant; they might be parted and cut as that beast was into pieces: And the Hebrews say, scindere faedus; David saith, scissores faederis mei, Psal. 50.5. that is, who made a covenant with me because a beast was cut, when the covenant was made; and this covenant they called Berith. To promise to the devil is a great sin, but to bind ourselves by an oath to him is a greater sin; but to enter in covenant, with him is the greatest sin of all, to deliver up to him soul and body to be tormented and cut by him at his pleasure.

Secondly, in all covenants fidelity is most to be respected: There are four great liars with whom a man must not covenant, hell, death, the world, and the devil.

These who covenants with death and hell: as the Prophet Isaiah speaks, Isaiah 28.15. They make lies, their refuge, and under falsehood they shadow themselves. There are two things that secure sinners are most afraid of, the Jail, and the Jailor, first of the Jail hell, and next of the Jailor death.

The deceitful heart of man promiseth to the secure sinner immunity from both these, and makes an imaginary covenant with man, and promiseth to secure him from them both; first, that he shall be free from hell, and promiseth to him peace, when his destruction is at hand: when a man makes this kind of covenant with his deceitful heart, he makes lies for his refuge, and his covenant is nothing.

Secondly, he is afraid of death the Jailor, and in comes the deceitful heart of man, and makes this imaginary covenant, and puts the evil day far from him, and so he makes lies his refuge. Hagag said, 1 Sam. 15.32. when he flattered himself that the bitterness of death was past, when as Samuel's sword was hanging over his head. Secure sinners when death is near to them, they put it far from them, both in respect of preparation and expectation, and upon a sudden it surprises them, and in a sudden they go down to hell, wherefore we should never covenant with them.

The third liar that we should not covenant with is the world: The world is like that Olive tree, which Habbacuck speaks of, Hab. 3.17. mentita est oliva; the Olive tree made a lie. It promised fair in the spring when it blossomed, but it brought nothing to perfection. So the world promiseth much, but performs nothing really to men; and it is like Jonah his Gourd, when he thought to have sheltered himself under it, a worm did consume it. So it fareth with the world, when men thinks to shelter themselves under it, then it vanisheth; therefore we must never covenant with this liar, the world.

But above all to covenant with the devil, who is the father of lies, John. 8.44. This is the greatest madness of all, who can trust him? or what fidelity is in his promises? he is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , who promiseth much in words, but performs nothing, Magis blandus quam benignus: so he is 〈 in non-Latin alphabet 〉 , ready to praise and flatter us, when he minds no such things, he holds out bread to us, but he gives us a stone, he presents a fish to us, but he gives us a Scorpion, therefore we should never covenant with him, he is ready to entice us to sin, and the first to accuse us: He is like unto Joab who would have persuaded the man to have killed Absalom the Kings son, and if he had killed him, he would have set himself first against him, 2 Sam. 13.18. therefore we should never covenant with him.

Thirdly, God hath put an enmity betwixt the seed of the woman and the seed of the Serpent; he hath not put anger betwixt them, for those who are angry one with another, they may be reconciled again, but he hath put this enmity and deadly hatred betwixt them therefore they should never be reconciled. It is an unlawful thing to make a league of peace where God hath proclaimed perpetual war. This war is a most lawful war: The wars amongst the Jews were either bell • spontanea, or bella praecepti: Bella spontanea were these, which they undertook willingly at their own hand, but bella praecepti were those which they undertook at the commandment of God: This war is bellum praecepti, and not spontaneum; It is bellum praecepti. Therefore the Lord saith, I am. 4.7. Resist the devil and he will fly from you: A war may be unlawful three manner of ways; first, when it is rashly undertaken, without authority or command. Secondly, when it is prosecuted cruelly, & cum medicina excedit modum, when the physic exceeds measure. And thirdly, when the end is unlawful, when men respects only vain glory, gain, or revenge. But this war is lawful, both in respect of the commander, secondly in respect of the manner; we cannot be too eager in prosecuting this war against this enemy, And cursed is who doth this work of the Lord negligently, Ier. 48.10. The Lord proclaimed a perpetual war betwixt Israel and Amalecke, Exod. 17.16. and he caused him to write a book of this for a memorial; and the reason was, because the Amalekites cut off the tail of the host of the Israelites, that is, the faint and the sick, and the straggling that came behind. The Chaldee paraphrast paraphraseth this place after this manner: the Amalekites cut of from the Jews that part in which they were circumcised, and wherein they bare the mark of the Covenant of God, & threw it up in despite against the Lord. And doth not this Amalekite Satan, hate the badge of God's Covenant in God's children, and in contempt exposes the bodies of the Saints baptized to all shame and ignominy. Therefore the Lord hath registered this in his Book, that there shall be perpetual war, with this Amalekite the devil; and herein we should be 〈 in non-Latin alphabet 〉 , implacable, never to be reconciled, or to make a covenant with him.

Fourthly, God in this war hath promised us the victory, Rom. 16. The God of peace shall tread Satan under your feet. And shall we be so base minded then, as to yield to Satan, when God hath promised us the victory. In other wars the event is doubtful; and therefore the Scripture saith, Ne glorietur induens arma sed exuens, 1 King. 20.11. but in this fight we are sure of the victory when we strive earnestly against the devil. And here we may rejoice when we put on our armor, and when we lay them not aside, and prefer Iustissimum bellum injustissimae paci.

Fifthly, the thing which we contend for should move us to be earnest in this fight. Non controvertitur de limitibus sedde ipsa haereditate, we contend not here for the landmarkes, but for the inheritance it self. When Themistocles was to fight againg the Barbarians, he saw two Cockes fighting most keenely, and then he took occasion to speak to his Soldiers after this manner; Hi neque pro patria neque pro paenatibus nec pro sepulchris majorum, neque pro libertate aut filiispugnant; sed tantum ne vincantur neuter cedit alteri. His ergo dictis Atheniensibus ingentes animos fecit. These poor creatures neither strives for their country nor for their gods, nor for heir fathers sepulchers, nor for thet liberty of their children; but they strive only for the victory. In this combat with the devil we strive not for an earthly kingdom, nor for our parents, nor for the sepulchers of our antecessors, nor for our liberty, or for our children, but for an immortal inheritance and incorruptible; and should we not then be most eager in this fight.

Sixthly, when people who hath been long at variance, minds to make peace first, they make inducias seu treugas; and here they use to give in hostage their children which are called filii oppignorationis, 1 King. 1.14. When we enter in parly of peace with the devil, what can we lay in hostage to him, will we offer him rivers of oil? that will not content him, Mic. 6.7. if we offer him our first borne, that will not content him, until we offer to him unicam nostram, or our darling, Psal. 22. and what can he seek more of us. Therefore these who concludes a final peace with him, are most desperate.

It is well said by Cajetan, the conversing with the Angels in this life, is the beginning of eternal happiness; so the conversing with the devils in this life is the beginning of eternal damnation.

SECT. 3. Of the sorts of Covenants made with the devil, first of the direct covenant, and then of the indirect.

THese who enters into the direct covenant with the devil; first, they expressly renounce God. Our baptism saith S. Peter, 1 Pet. 3.21. Est stipulatio bonae conscientiae; The answer of a good conscience towards God: where the Apostle aludes, to the custom that was in the Primitive Church, for these who were catechized were demanded of the catechist after this manner, Credisne, believest thou? And they answered Credo, I believe. So abrenunciasne, dost thou not renounce the devil? And they answered, abrenuncio, I do renounce him. Therefore Tertullian in his book de resurrection, saith, Anima non lavatione sed responsione sancitur; the soul is not established by washing but by answering: And the devil being God's Ape, when he draws his slaves after him, he initiates them this ways. Dost thou renounce the true God: They answer, I renounce him. His second demand to them is this, Beleeves thou in me? They answer, I believe: this is called 〈 in non-Latin alphabet 〉 , when one promises, and the other restipulates.

Secondly, these who enter into this direct covenant with Satan, they give him the kiss of homage; as the children of God are bidden to kiss the son, Psal. 2.12.

Thirdly, they who enter into this direct covenant with Satan, offer gifts to him; as the three wise men offered gold, incense and myrre to Christ, Num. 22. And his divination was in his hand, that is, the gift which he offered to the devil when he was divining. So Ezech. 22.7. his divination was in his right hand. And as we may offer nothing to the devil, so we may take nothing from him. The Targum of Jerusalem Paraphrasing this place, Eccles. 2.5. [I planted me Orchards, and trees in them of all kinds] is most injurious to Solomon; paraphrasing the place this ways; I planted me trees which the Ptolomei, and the devils brought me out of India: This pharaphrase is most false; for although Solomon fell from the Lord, yet he fell never to covenant with the devil, either to offer anything to him, or to receive anything from him: and when he repents him of all the vanities, he never reckons up Magicke amongst them.

Fourthly, these who enters into a direct covenant with the devil takes his mark upon them. And as God set his mark of circumcision in the flesh of his children; so the devil sets his mark upon witches. When the false apostles persuaded the Galatians to be circumcised, then S. Paul saith, That they gloried in the flesh of the Galatians, because they were circumcised, Gal. 6.13. So when Satan hath set his mark upon his slaves he glories in their flesh.

Markes are imposed for four ends, first, they are notes of property to discern on man's goods from another to whom they belong. Secondly, they are notes of distinction. Therefore neatheardes and shepherds are called punctatores, Amos 1.1. The words of Amos who was amongst the heardm • n of Tekoa, inter punctatores; this was not a note of property, but a note of distinction which they set upon their beasts. Thirdly, for homage, as the mark of the beast, Rev. 16.2. Fourthly, for ignominy and shame. Such was the marks which S. Paul bare about in his body, which he calls 〈 in non-Latin alphabet 〉 , Christi, Gal. 6.17. they inflicted them for his shame, but he thought them to be his greatest honor and credit. These marks of Satan are marks of shame, of property, and of homage, they are commonly in some secret place of the body, and not sensible in that place, although ye thrust a bodkin in the place which is marked; and when he marks them, they have intolerable pain, as they confess, until Satan appear to them the second time, and then the place marked is past feeling, and hath no pain at all. It is true that there may be some natural cause why the part affected is not so sensible. But when this mark, and other presumptions concurs together, it should not be lightly rejected; and it may be Semiplena probatio.

Fifthly, they enter into such familiarity with him, that they sit down to eat and drink with him, and rise to play. The Apostle forbiddes the Corinthians, 1 Cor. 5.11. If a man be called a brother and be a fornicator, or an idolater, or a railer, or a drunkard, or an extortioner, not to eat with such a one; far less to eat with him who is without, whom God himself Judges only, and whom the Church meddles not with. To eat with the devil who is judged already, who lies under that fearful Anathema maranatha, 1 Cor. 13.22. and under that eternal curse and malediction of God.

And lastly, these who lies with the devil. If a man commit incest it is a greater sin then adultery, because he observes not the degrees of consanguinity, Levite: 18.6. If a male lie with a ma • e, this is a greater sin than incest, Quia hic non observatur sexus; because the sex is not observed here. If a man lie with a beast, this is a greater sin, this is confusion, Lev. 18.23. quia hic non observatur species. It was a greater sin in Anah, Gen. 36.24. to set beasts of divers kinds to engender together, as the horse and the asse, who beget a mule, a monstrous generation. And the Prophet alludes to this sort of generation, Hos. 4.4. [For they themselves are separate with harlots, cum merciricibus separationem faciunt] liparedum]; they shall beget bastards such as the mule is, Pered is a mule; or they shall be unfruitful as the mule; much more monstrous is that generation when a man lies with a beast. When all the beasts were brought before Adam, there was not one of them a match for Adam; to teach man that he should never match with a beast. When the Prophet Jeremiah would express the filthiness of the Jews in their whooredomes, Ier. 5.8. he saith, Every man neighed after his neighbors wife. This adultery made them like stoned horses running after a mare. So he compares them to salt bitches, or filthy dogs. The price of a dog shall not come unto the house of the Lord thy God, Deut. 23.17. That is, of a whore or whoremonger, who are filthy as dogs; what is it then for a man to lie with a beast? But if only with the devil, this is abomination of abominations: Quia hic non observatur genus.

Quest. An chobher chobharim, Deut. 18.11. Psal. 58.6. be meant here of the express covenant with the devil, because it is said there ligant ligaturas?

Answ. They are not said there ligare ligaturas, because they enter in a direct covenant with the devil, the 70. translates it 〈 in non-Latin alphabet 〉 , for the serpents when they are enchanted runs together in a knot, and wimples themselves one within another.

SECT. 4. In what manner Satan appears to those with whom he enters into the direct covenant.

SAtan appears to his confederates, three manner of ways; First, per apparentiam. Secondly, per assistentiam, and thirdly, per in existentiam.

First, Satan appears to his confederates, per apparentiam, when he takes some visible shape of a body upon him, which is not a body indeed, but a body in show, and this is called 〈 in non-Latin alphabet 〉 , because a body it self is not presented to the eyes, but only a body in show; this is called spectrum umbra 〈 in non-Latin alphabet 〉 , and by the heathen idolum, Lev. 17.7. Neither sacrifice your children hereafter Lashegnirim hirsutis. The devils are called hoary ones, because they appeared in the likeness of Satires; hence afterward came this word Satire, and he appears commonly to them in some terrible and fearful shape. In the Syriac there is but one word which signifies both the devil and Inke, because commonly he appears to men in some black and terrible shape. The word in the Syriac is daiiva, which signifies both the devil and ink; but yet this subtle Protheus can change himself into any form, he can transform himself in an Angel of light, as he appeared to Saul in the likeness of Samuel.

The question may be moved here, whether Samuel himself appeared to Saul? or was it 〈 in non-Latin alphabet 〉 , only in show.

Answ. the most of the Church of Rome holds that it was Samuel himself who appeared to Saul, as Bellarmine, Seir, Lessius, and not Samuel in show. Bellarmine goes about to prove that it was Samuel himself, who appeared to Saul by the testimony of a Jew, for if it had been counterfeit Samuel which appeared to Saul, he would have come up with his feet foremost. This proof is as uncertain as the thing which is in question, and this is but a begging of the question, when a thing uncertain is proved by that which is as uncertain. The Jews held many absurd things concerning these apparitions; first, they say when wicked spirits are raised up, and called for by witches, their manner is to ascend with their feet upward, and their head downward, and that the spirit raised by the witch of Endor, came up with his head first contrary to the custom, and that thereby the witch knew him to be the King. Secondly, that the witch saw Samuel but heard him not, and that Saul heard, but saw not, and these that stood by, as Amasa and Abner, neither saw, nor heard. Lastly, they say that men shall rise in the resurrection in the same habit that they were buried in, because Samuel came up with his mantle about him; but these fables are to be rejected.

If it had been Samuel himself who appeared unto Saul, then they charge Samuel with a lie; for this Samuel saith that it was Saul who raised him, and that he was not raised at the commandment of God, and it is clear, that it was this counterfeit Samuel who speaks here; for this Samuel saith, why hast thou troubled me? had it been any trouble for the true Samuel, to have been raised up by the Lord to reprove Saul. Secondly, God never used the ministry of the Prophets after that they were translated to another life to instruct or reprove the people, but only when they were living. Elias when he was yet alive would not reprove Joram face to face, but left a letter to be given to him after his death to reprove him, 2 Chron. 21.12. but he never appeared to him visibly after his death; and as Christ when he left this world never intended to return before the day of judgment: so neither will his servants, John. 21.26. Where I am, there my servants are? There is no intercourse betwixt the living & the dead, neither sending letters from them to us or speaking to us, or from us to them, Luk 16. Therefore that which Nicephorus writes, seems to be fabulous; That the Emperor Thedosius after his death, sent a letter to Chrysostom. So for men to have written to to devil, as Gregory Thaunaturgus sent a letter to the devil, wherein he commanded him to remove out of such a place, (as Gregory Nyssen writes) This seems very ridiculous. And is it likely that the Lord (who would not answer to Saul, neither by the Prophets, nor by Vrim and Thummim ) would appear to him after his death; Lastly it appears that it was not the true Samuel, but the counterfeit, because he accepted of that religious worship which Saul gave to him in bowing himself to the ground, which the Saints of God would not have accepted; as the Angel who would not accept of that religious worship which John would have given to him, Revel. 22.

Object. But the Scripture calls him Samuel which appeared here?

Answ. The Scripture speaks of things as they appear to us, as we take up things, either by sense or in our conception; the Scripture calls the Sun and the Moon great lights, Gen. 1. The Sun is more than any of the Stars; but the Moon is less than any of the Stars except Mercury; and yet the Scripture calls them great lights, because they seem so to us: so the Scripture saith, the stars shall fall from heaven, Matth. 24.29. Rev. 6.13. because they seem so to us. So Christ speaks of the Publicans according to the estimation of the Jews, Mat. 18.17. because the Jews thought them more vile than other men; so Gal. 2.15. We who are Jews by nature, and not sinners of the Gentiles. The Gentiles were not greater sinners by nature then the Jews, but the Apostle speaks here according to the opinion of the Jews, who thought the Gentles greater sinners than themselves. These things are spoken, as the Hebrews saith gnal derech haganne, per vim turpitudinis, because they speak this of them in contempt; so three men came to Abraham; the Scripture calls the Angels men here, because they appeared in the likeness of men; and John interprets this form of speech, Rev. 21. saying [the measure of a man which is an Angel] that is, he was truly an Angel, but because he appeared in the likeness of a man, therefore it was said [the measure of a man.]

Quest. But seems not this a lie to call an Angel a man.

Answ. If the Scripture should bring in the Angels calling themselves men, that should not want some show of a lie. When the Scriptures brings in some apologues, as Judge. 9. 2 King. 14.8. The Scriptures brings not in the trees speaking there, but only Iothan said this, or Ioaz said that: But Aesop’s Fables, and the Proverbs of the Foxes, (which the Hebrews useth) bring in the beast speaking, which although they be not lies, if we look to the 〈 in non-Latin alphabet 〉 , or a thing signified by them, yet they have some show of lies: wherefore the Scripture which is free from all show of lies, faith only, that Iothan spake this, and Ioaz spake that. The Scriptures call the Angels men, because they appeared in the shape of men: But we never read in the Scriptures, that the Angels called themselves men: If the three men which appeared to Abraham, whom he lodged all night, Gen. 18.2. should have said to Abraham, we are three men, I pray thee lodge us all night, how could they have been excused from a lie?

Secondly, Satan appears to his confederates per assistentiam, Zach. 10.2. The Idols speak lies: How did the Idol speak lies? Satan did not speak out of the Idols here, but it was the devil that spake besides the Idol; so the Priests, when they lay upon the skins of the beasts (which they had sacrificed) and sleeped there, Satan blasted them, to belch forth their oracles; Therefore Virgil saith;

God himself is said to speak by Vrim and Thummim; and yet it was the Priests who gave the answers; so Gen. 41.16. God shall give Pharaoh an answer; how gave he him an answer? by Joseph: so 1 Tim. 1.17. false doctrine is called the doctrine of devils: when as the devil himself speak not, but only the false apostles by the devil.

Thirdly, he appears to his confederates, per inexistentiam; as when he spake to Eva out of the serpent: These in the Scripture are called obhoth, Levite. 20. as you would say, bottles or bladders, because their bellies were extended like bladders, and the seventy translate them 〈 in non-Latin alphabet 〉 , ventriloqui; because the devil spak out of their bellies, and in the Syriac spiritus tumoris, Act. 16.16. because he gave his answer out of the bellies of those Pythones, which were swelled up.

Here let us mark a difference betwixt these who were blasted by the devil, and the Prophets of God when they prophesied: the Prophets of God when they prophesied, fuerunt in spiritu, Rev. they were altogether taken up by the spirit, neither were they any ways distracted, or out of their wits: when they prophesied, they were sometimes weakened in body at the sight of the vision, as Daniel, and Ezekiel were, but still they were settled in mind, and free from these passions which might perturb the mind at that time; but when the devil blasted his prophets, as Bar Jesus, (Syriace) Bar Shuma-filius inflamationis, they were mad, and distracted; they foamed at the mouth, & their necks wried about, and oftentimes they gave their answers out of those parts of the body which modesty wills us to conceal Therefore the Hebrews saith, that spiritus ascendebat per zacuro, & per necebhah; per zacuro, by that part which shows us to be men; per nekebhah, by that part which shows a woman to be a woman.

Secondly, they differed from the true Prophets, in forma vocis, in the form of their voice; for the unclean spirit when he gave his answers, he peeped out of the earth, Isaiah 8.19. and whispered out of the earth, whereas the Prophets of God lifted up their voice like a trumpet, Isaiah 58.1. and spake distinctly when they prophesied.

Qu. How are true apparitions distinguished from false?

Answ. Gershon in his book entitled, De probatione spirituum, of the trial of the spirits, saith, that no transfiguration is to be admitted, but where Moses and Elias are present; where he alludes to the transfiguration of Christ upon the mount, where Moses and Elias were present. When the disciples saw Christ walking upon the sea, they took him to be a spirit, Matth. 14.26. but when he spake to them and said, [I am he] then they were no more afraid: It is the word that distinguishes the true apparitions from the false.

Man is very ready to be deceived by these revelations. When the Lord spake to Samuel, and called him once, twice, he took it to be the voice of Eli, and not of God, 1 Sam. 3.5. So 1 King. 13. the young Prophet was deceived by the old Prophet: What marvel is it then, if these impure spirits deceive? When Satan by his suggestions would have persuaded Augustine to seek some sign from God, because he saw many deluded that way by false apparitions; therefore he often warned us, that we should not trust such follies or delusions. And Gershon in his Book De probatione spirituum, of the trial of spirits, tells how Satan upon a time appeared to a holy man in a most glorious manner, professing himself to be Christ, and because the man was a religious man, and worthy to be respected above many others, therefore he appeared unto him; But what answered the old man unto him, I desire not to see my Savior here in this desert, it shall suffice me to see him in the heavens, and he said, Sit in alio soeculo, non in hoc, visio tua merces mea: O Lord let thy fight be my reward in another life, and not in this.

SECT. 5. What is Magicke, and who are Magicians.

A Magician is he who useth midses which are only proper to God, either in curing of diseases or working other strange effects.

Things appropriate to God, are first to work by his word only: Secondly, to cure by number. Thirdly, by order. Fourthly, he works sometimes only by the situation of the body. Fifthly, he works sometimes by figure and character; God's sixth privilege is to use one midse to cure all diseases. God's seventh privilege is to use natural means, which notwithstanding hath no force in working of the miracle. God's eight privilege is when he useth one midse to produce contrary effects; so he useth artificial midses, as the brazen serpent, Paul's girdle.

First, God useth sometimes only words, when he restoreth the sick to their health: as when he said to the man sick of the palsy, arise and take up thy bed, John 5.8. When the Magician useth words only to cure the sick, this is Magicke, usurping that prerogative which only belongs to the Lord.

Object. It may be said, that Satan useth the words of the Scripture in curing of diseases, as when one is troubled with the tooth-ach, they bring these words of Scripture, a bone of him shall not be broken?

Answ. It is well said by one, in nomine domini fit omne malum; that is, they abuse the name of God, when they are about their Magicke tricks: the Scripture useth these words to another sense, and therefore it is but a wreasting of the Scripture; fraus dicitur fieri contra legem, vel ipsi legi, Against the Law, when they do a thing which is forbidden in the Law, and studies not to hide the fact with any color; but fraus dicitur fieri legi, when they do a thing contrary to the meaning of the Law, and yet seems not directly to do against the Law; when Magicians use words of the Law, they use them to another sense than the Spirit of God means, then faciunt fraudem legi.

Quest. When the devil hath the chief hand in working these strange things, what is the Magicians part in working here?

Answ. The Magician useth these signs which Satan and he had agreed upon, and this makes him guilty of that same fact with the devil. Two robbers lies in wait by the way for a man's life, the one gives the sign, and the other kills, they are both guilty of murder here: So the Magician useth the sign appointed by the devil, either to kill or to heal, and here both are guilty of the fact.

Quest. If there be no force in words, what means that, Psal. 58.5. the deaf Adder stops her ear, and hearkens not to the voice of the enchanter? Here there may seem to be some force in words to enchant?

Answ. Some saith that these words are spoken only by way of apologue, as Judge. 9. The trees spake and chose them a King, which cannot be understood literally. So the serpent is said to stop her ear, but one thing is said here, another meant, that the crafty courtiers of Saul would not hearken to David's good admonitions but stopped their ears; But the rule of Quintilian is true, that examples may be true or false, but all comparisons are taken from things which are true indeed, Gen. 49.27. Benjamin is like a Woolfe, who kills his prey in the morning, and in the evening parts the spoil: If the wolf used not to do this, it were not a fit comparison: So if the Adder stopped not her ear, it were not a fit comparison.

Quest. How doth the words then enchant the Serpent?

Answ. The Serpent by nature, so soon as she hears the enchanter stops her ear, as the chicken new hatched is afraid of the Kite. Satan in the mean time joins himself with the second cause that he benummes the serpent that she cannot sting: And this we may perceive also in the Lunatickes, whose brains are swelled up in the full Moon. Satan marking the second cause here, takes occasion to work upon the brains of poor Lunatickes and makes them mad: so Satan concurs 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 down in the Law, Deut. 18.11. chobher chobharim; but when the serpent becomes old once & fit regulus, then he will not be enchanted.

The second privilege properly only to God is to work his miracles by observing number, 2 King. 5.10. Go and wash thyself seven times in Jordan, and thy flesh shall be made whole, 2 Kin. 18.43. Elijah said to his servant, go again seven times; so Josh. 6.7. but upon the seventh day thou shalt compass the walls of Jericho seven times. This number of seven could do nothing of it self; but it was a means appointed by God to work those miracles, when witches in their sorceries useth this number of seven, they usurp that which is only 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 sick party to dippe his shirt seven times in south running water, this is plain witchcraft using that midse of number which is due only to God. Physicians 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 natural cause; but when the Lord commanded Gideon, Judge. 6.25. to take the second young bullock of seven years old and offer it, there was another reason that moved him, here he respected not the bare number; Here he commands him to offer the bullock of seven years old, because it was borne that same year that the Midianites began to oppress the people of God.

The third privilege of God in working his miracles is by order, John. 5. whosoever went down first into the pool, after that the Angel had troubled the water, was whole and none other: If he had not gone down first and kept this order, he had not been healed; so witches in hurting or curing they observe order. A man is lying sick in his bed, they use usually to take the sickness and lay upon him who comes first in at the door, he dies, and the sick man is cured: this is witchcraft observing order which is only proper to God.

The fourth privilege 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 means appointed by God in working this miracle. Daniel when he was in Babylon, he opened his window and looked towards Jerusalem when he prayed, but this was a part of the ceremonial worship commanded under the Law; for the Jews when they were in a strange country were bound always to turn their faces towards the Temple when they prayed, 1 King. 8. And when they were in the temple they turned their faces always 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 always 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 only. 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 Balaam's back or posterior parts.

The fifth privilege of God in working his miracles is by figure or character. When the Lord God appointed to destroy Jerusalem, these whom he minded to save in this destruction, he caused to mark them in their foreheads with this sign. Ezech. 9.4. The sign of it self had no force, yet it pleased the Lord to use this sign for the preservation of his own. The Magicians in their conjurations and exorcisms 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 Arabic is called Chartom, because he used figures and circles in his conjurations, See Dan. 2.2. So the Teraphim were made to the likeness of a man, and engraven with divers characters and figures. Therefore Aquila translates them 〈 in non-Latin alphabet 〉 , when Magicians useth circles and figures in their conjurations, they usurp one of God's privileges, and this is Magicke.

This is also one of the singular privileges of God when he useth one means to cure all diseases, John. 5. Whosoever entered into the pool after the water was troubled by the Angel, he was cured of whatsoever disease he had: This was God's panaceum or 〈 in non-Latin alphabet 〉 , to cure all diseases. When sorcerers and witches useth one remedy for all diseases, this is plain magic and an usurpation of the privilege which is due only to God.

God's seventh privilege in working of miracles, is when he used salt, spittle, meal, oil, dust, these midses had no force in working these miracles, and they were not as the Schoolmen speaks, media operantia sed deferentia, and God did not here 〈 in non-Latin alphabet 〉 , that is, he wrought by these means, but not in these means: When a Fisher is fishing he catches upon the hook the crimpe fish; the crimpe fish-transmits a benumdnesse, first, to the hook, then to the line, then to the goad, and last it benumes the fishers arm, now because the line and the goad are not capable of benumdnesse; therefore they are but media deferentia. And these mides were of three sorts which the Lord used; first, he used some midses as seemed to have some natural force in them, yet had none. Secondly, he used midses which had no power in them, and seemed to have no power. And thirdly, he used midses which had a contrary power in them. First, he used midses which seemed to have a natural power in them, yet had none at all, 2 King. 4.34. And he went up into the bed and stretched himself upon the child, and laid his mouth to his mouth, and his eyes to his eyes, so that the flesh of the child began to grow warm; he did this, non aliquo ritu sed affectus vehementia; and so Paul fell upon Eutichus. Again, he went up and down the house, now this way, now that way, and went up the second time, and stretched himself upon the child, and the child neesed seven times. The heat of the Prophets body here might have seemed to have had some natural cause to have made the child's flesh warm, and to have brought life to him again; but there was no natural cause here to help the child to live, but only the power of God. So when the Lord commanded to lay a lump of figs to Hezekiah his sore, Isaiah 38. Figs of themselves would matured the boil: One would have thought that there were some natural power in the midse here to produce this effect to make the boil ripe, but there was no force at all in the midse here when it was applied to the sore, but the hand of the Lord did it only.

Quest. Ye will say then, why used God these means if they had no force at all to produce the effect?

Answ. God used such means to obscure his power a little in working of the miracle, he cast a veil over his miracle covering it as it were with nature, and by his example taught us, that we should not neglect the second causes and ordinary means. Therefore Christ having wrought the miracle of the loaves, he commanded to gather up the broken meat, Mark. 8.8. Secondly, the Lord used means which had no power at all to effectuate these miracles, neither seemed they to have any power in them, as the staff of Elisha, 2 King. 4.29. the girdle of Paul, and Peters shadow, Act. 15.15. And the Lord used such means as these that his glory might appear the more, and that we should no stick too much to the second causes, as Asa did to the Physicians. Thirdly, God useth means sometimes which have a contrary effect, and these means he useth that his glory might most appear. And in these miracles the Hebrews saith, that there was miraculum in medio miraculi, that is, there was a miracle within a miracle, 2 King. 2. To make the bitter waters sweet, was a miracle, but to make them sweet by salt, that was a miracle within a miracle; So Num. 17. Aaron's rod brought forth first leaves, and then it blossomed, to bring forth leaves was a miracle, but then to blossom was a miracle within a miracle: for all stonefruites blossoms first, and then brings forth leaves. So to restore the sight to the blind was a miracle, John. 9. but to cure him by puting clay to his eyes, this was a miracle within a miracle. So 1 King 18.35. to send a fire from the heaven to burn the burnt offering was a miracle, but that the burnt offering should burn when water was poured upon it, and the ditch round about the altar poured full of water, then for the sacrifice to burn, that was a miracle within a miracle; when the sorcerer or witch useth such means in which there is no power to heal, this is Magicke, and an usurpation of God's prerogative. Therefore the Hebrews saith, In quocunque est aliquid de medicina in eo nihil est de via Ammoreorum, Lev. 18.3. That there is no witchcraft where we see natural reason or physic to appear; when witches useth means to cure, which hath no natural help in them; this is magic usurping one of God's privileges.

God useth sometime one means to produce contrary effects; as the bitter waters made the guilty woman's belly to rot and consume, but it made the honest woman to conceive, Num. 5.28. When witches useth one means to produce contrary effects, it is the usurpation of God's privilege, and then it is witchcraft.

God useth also artificial means in curing of diseases, as the brazen Serpent, Paul's girdle; and here the Hebrews saith, Deus aufert noxam per eum qui noxam infert; as the looking upon the brazen serpent cured these who were stung with serpents, Num. 31.9. In natural things it is the form that works more than the mater, in artificial things it is the mater that works more than the form, but here neither the mater nor the form works. The Magicians useth sometimes artificial means in working strange things; as Giges made himself invisible by his ring.

The Magicians also observe signs. Signs are of four sorts; first, there are divine signs; secondly, there are natural signs; thirdly, superstitious signs, and fourthly diabolical signs.

First, divine signs Ezech. 37.16. Son of man take thee one stick and write upon it for Judah, and for the children of Israel his companions; Then take another stick and write upon it for Joseph the stick of Ephraim, and they shall be one in thy hand. Here the joining of the two sticks in the Prophets hand, was a sign of the joining of the tribes together. So when Agabus took his girdle and bound himself with it, it was a sign to Paul that he should be bound at Rome, Act. 21.11.

Secondly, we may observe signs natural, and make use of them as the Physicians doth in a man's sickness; and the Jews saith that there are six signs which are good to know when they are found in a sick man; the first is gnatush stermutatio, neesing; the second is Seignir, sudor, swetting; the third is Shilshul, sedes sive egestio, when he hath the benefit of the stool; the fourth is, Keri pellatio nocturna gonorea, the shedding of his seed; the fifth is Shena somnus, sleep; the sixth is chalom somnium, a dream. We may observe these natural signs.

The third are superstitious signs, as if one meet a hare first in the morning, they take that for an evil sign, and people are much taken with these superstious signs.

The last are diabolical signs; when Zoroastes was borne he presently laughed; they gathered by that, that he would prove afterward a great Magician: this was a sign from the devil and not from God.

The devil useth sundry diabolical signs with his witches: They take a belt in their hand, and measure how many inches long the belt is; If ye name to them the name of the person who is sick, they will tell you presently whether the person will live or die; if the person will die then the belt grows a great deal shorter by so many inches then it was before; but if the person be to live then it is a great deal longer then it was before; this is the common practice of witches. To break off or to dissolve this covenant with the devil is a very hard thing; Simon Magus desired S. Peter to pray for him, but he could not pray for himself, and unless the stronger man come in, and bind Satan and dispossess him, he can never be dispossessed, Luke 11.

He that hath a desire to come out of these snares of the devil, first he must know in what a dangerous estate he stands in, without repentance he cannot enter within the holy city. Secondly, he must know, that upon repentance he may be received into the kingdom of God again, as Manasseh, 2 King. 21.6. and those of Ephesus. Act. 19.19. And such was Cyprian, who afterward proved a martyr; then they must confess their sins. Act. 19. and show their deeds, and last burn their magic books, although they were of never so great a price, it is not lawful to keep such books but to burn them, Act. 19.20. We may read the books of Heretics and keep them, but these books we may not keep.

A question may be moved here in breaking this direct covenant with the devil, whether it is lawful to remove that sign which the devil hath put for the hurting of man or beast. Example, the devil bids take a toad, and put it under the threshold of such a man's door, and when the man or any that belongs to him comes over that door, then they shall die; Whether is it lawful to remove the sign, or not, when we know it is put there. This question is disputed by the Casuists sundry ways. Some holds that they may use the help of a witch to remove the sign. If it be lawful for one (say they) to borrow money of an usurer if he be willing to lend it; and if it be lawful to take an oath of him who swears by his Idols, why may we not, say they, use the help of a witch to remove the sign?

Answ. There are great odds betwixt these, because witchcraft is intrinsece mala, it is evil of it self; therefore we must never have any meddling with a witch, Rom. 1. They who do such things are worthy of death, and not only they who do them, but also they who consent unto them; but when one takes an oath of him whom he knows will swear by his Idol only, or to borrow money from him whom he knows is an usurer: these are not evil of themselves to take an oath and borrow money: and if they were well affected they would swear religiously by the true God, and lend their money freely; so that these two are but evil as they abuse them, but are not evil in themselves as Magicke is.

Any Christian man may safely remove the sign which is put by the devil.

Object. To remove the sign which Satan hath placed, seems to be an implicit calling upon the devil and a minding of him to perform his promise?

Answ. He that removes the sign calls not upon the devil here for his help, neither doth he covenant with the devil that he should cease to hurt, when he removes the sign. If a traitor should make a covenant with the enemy, and confederate after this manner with him; when I hold up this sign, or put up these colors, then ye shall come and scale the walls; now if any good citizen should know this, and should remove the sign, he would no ways be thought to consent to their treacherous covenant, but rather to hate and dissolve it.

Object. He who removes the sign that the devil may hurt no more, meddles he not here with the covenant which the devil made with the witch, which was this: So long as the sign lies here it shall have power to hurt, but when it is removed, it shall have no power at all to hurt?

Answ. Although he that removes the sign should know that the covenant was thus made betwixt the devil and the witch, yet it would not follow that he consented to this covenant, for he desires not the devil here to keep his promise, when he removes the sign, neither enters he in a new covenant with the devil here, but by that means he breaks the covenant which the devil and the witch made, and takes away occasion to call upon the devil hereafter.

Object. But when he removes the sign, and hopes that Satan shall not hurt hereafter, either he expects this event from a natural cause, or from the will of man, or from God by a miracle; but he expects none of these ways; therefore he looks to have the event from the devil; and it is all one as if he should say to the devil; thou promisedst so soon as this sign was removed to cease to hurt anymore, I remove the sign, therefore perform thou that which thou hast promised?

Answ. He who removes the sign expects not here from the devil an positive effect, but only an privitive when we call upon God by faith to save us from the devil, then we know the devil hath no power to hurt us, we expect no positive effect here from him but only that he hurt us not, and the man when he removes the sign he expects nothing by reason of the covenant made betwixt the witch and the devil, but by breaking this sign he breaks the covenant betwixt Satan and the witch. Therefore when he expects that the devil should hurt no more, he doth not: as if he should say, perform thou that which thou promised, seeing I have plaid my part, but rather thus, I break off the covenant which thou madest with the witch, and hath removed this sign which thou appointedst for hurt, therefore thou must hurt no more.

SECT. 6. Of the indirect covenant with the devil.

HEe makes the indirect covenant with the devil who useth foolish signs, or write, or words, trusting in them, although he hath not made a covenant directly with the devil: When the Idolaters offered cakes to the queen of heaven, they who offered the cakes made a direct covenant with the Idol, but the little children who gathered the sticks, Ier. 7.18. made but an indirect covenant with the Idol. So the witnesses that stoned Stephen, Act. 7. directly killed him, but Saul who kept the clothes of those who stoned him was indirectly guilty of his death; but as Saul became a most cruel wolf and persecuted the Church, Act. 26.10. So these who enters into the implicit or indirect covenant with the devil, may afterward easily enter into the direct covenant with him; he who enters into direct covenant with the devil takes his mark in his forehead; and he who enters into the indirect covenant with him, takes but his mark in his hand. The Casuists of the Roman Church doth not condemn this indirect covenant altogether, for if any use these signs which they use of probable ignorance, they take this to be but a venial sin.

SECT. 7. Of the diverse sorts of divination.

WHen God forbiddes his Church to commit any sort of Idolatry, or to worship any creature, he forbids all creatures to be worshipped either which are in heaven or in earth, or under the earth: In heaven, as the Sun, the Moon, and the Stars; in earth, as men, beasts, fowls; neither under the earth, in the waters. So the Lord forbids all sort of divination in the heaven, and this is 〈 in non-Latin alphabet 〉 , or Judicial Astrology: So in the earth when men observe dreams, and this is called 〈 in non-Latin alphabet 〉 ; So when they observed the intrales of beasts, and this was called extispitium; so when they marked the flying of the fowls, and this was called Augurium: So when he gave his answers by lot, and this was called Sortilegium: And lastly when he gave his answers by those who are under the earth by the dead, and this was called 〈 in non-Latin alphabet 〉 ; and sometimes he gave his answers by the skull of a dead man, and this was called 〈 in non-Latin alphabet 〉 .

The Scripture gives diverse names to these Astrologers and condemns them: F rst they are called Meggnonenin, Mic. 5.1. agnanan, which signifieth a cloud, because they give their answers under pretext of the clouds. Secondly, this Judicial astrologie is called haiidgnoni, Lev. 20.27. and the 70. translate him 〈 in non-Latin alphabet 〉 , and he is joined with obh, which signifieth ventriloquious, him or her who gave their answer out of the belly, and he is joined often with the Pithonise, and with the Magician, therefore they called this judicial Astrology clavim magiae, the key that openeth the way to all Magic. Thirdly, they are called hachozim bakokebhim, intuentes stellas, beholders of the stars, Isaiah 47.13. chaza signifieth not only to see, but also to foretell things contingent; and therefore the Prophets were called chozim videntes, 1 Sam. 9.9. Fourthly they were called modignim lachodashim monthly prognosticators, Isaiah 47.13. they made their predictions by the months. They reduced all things which they had to do to several months, observing their Epimerides, and so Haman cast his lot to fall in the twelfe month in the thirteenth day of the month for the destruction of the Jews, Esth. 9.1. And they took nothing in hand before they observed those monthly prognostications. These the Chaldees called Astagnine, and these were they who said this day is an unluckie day to undergo any business, and this day is a good day; so they said, we will not take a business in hand, but in the first day of the month, or the Kalends. Fifthly, they are called Asaphim, Dan. 2.2. and they were so called because in the twilight they marked the heavens most, Nasaph signifies the twilight.

This Judicial Astrology came first from Idolatry, for Idolaters worshiping the Sun, the Moon and the Stars, as gods, they ascribed more to them then natural influx, that by them things contingent might be foretold. The religion of the Babylonians was no other thing then the science of the Chaldeans; and they gave the selfsame names to the stars which they gave to their gods. The Babylonian priests in their sacrifices, said these same things of their God's, which the astrologer said of the stars: When the Priests were asked who had stolen the ox, they said it was Mercury that had stolen him; and the Astrologue said that he was born under Mercury who had stolen the ox. Therefore Ier. 10.2. the Idolater and the Astrologue are joined together; Learn not the way of the heathen, and be not afraid of the signs of heaven; here he puts the way of the heathen, their Idolatry with the fear of the stars.

As this Judicial astrologie came from Idolatry; so it was enlarged much afterward by the Chaldeans, therefore a Chaldean is put for a Genethliacke, Dan. 2.10. He sent for the Chaldeans, that is, the Genethliackes, as an Arabian is put for a thief, Ier. 3.2. Thou lay like a Arabian by the way, that is, like a thief; as a Canaanite is put for a merchant, or one that tradeth, Hos. 12.7. and the Jews learned much of their Judicial Astrology from the Chaldeans, Judge. 5. the Stars fight against Sisera. They say that these Stars were unluckie Stars to him. And that the Astrologues foresaw his ruin in the Stars and forbade him to go out to battle that day; but the Lord they say hardened his heart and drew him to the river Kison, where he was killed. And lastly, the wicked Mahumitans have much more enlarged this Judicial astrologie.

This devilish art is first injurious to God, for it takes away God's providence and ties all things to a fatal necessity. Secondly, it ascribes to the stars the foretelling of things contingent by them which is only proper to God, Isaiah 41.23. for when there concurs a number of causes about one effect, which are not subordinate to ascribe the effect to any one of these causes more than to any of the other, it is to ascribe a contingent effect to a cause which it cannot be ascribed to, for when there is no dependence betwixt the effect and the cause, then it is mere contingency; & God only knows such things which are contingent: a child is born at such an hour under such a constelation, therefore such & such things will befall him, to ascribe these effects to his birth because he was borne under such a planet, that is folly, for there is no dependence here betwixt the effect and the cause: And here they had need to look to a nearer cause than to his birth, as to the constitution of the parents who begat the child, and to the nurse who nourished him, and to his food, and they had need more to look to the time of his conception than to the time of his birth; for the stars works more in the time of the conception of the child, and when he is in his mothers belly, than in his birth.

Obj. But they will say when they find the hour of the birth, they can easily know the time of the conception.

Answ. Are all that are conceived at the same moment borne at the same time? I hope they will not say so, for some are borne in the seventh month, & some in the tenth month; therefore this their observation will not hold: And let them look rather to his education, both by nature and by grace, than to the stars; for these will change him more than Mercury or Venus.

They make the stars in their conjunctions to be the causes of men's actions, both natural and moral. And they go further, that they are these which produces alterations in religion. They say when Jupiter is joined with diverse planets he produces diverse religions; when he was joined with Saturn, that conjunction bred the Jewish religion, & when he was joined with Mars, then he bred the Chaldeans religion, & when he was joined with the Sun that bred the Egyptian religion, and when he was joined with Venus that brought on the Mahumets religion, and when he was joined with Mercury that bred the Christian Religion; and when he was joined with the Moon, that bred the Antichrists religion. But it is strange to see how these men ascribes more to the climates in the heavens and to the stars then they do to the ground wherein they live, or to the air wherein they breath, or to the food whereby they were nourished: And if we should demand of these men what is the reason that it hath fallen out that in these countries where Venus, Mercury, and Saturn were of old worshipped the signs remaining the same still, yet it hath fallen out that their gods hath been expelled, and cast out of these nations again, although the signs remain: So we may demand of them what is the reason although the Jews be banished, wandering through the world, and changing so many climates, yet never altered their religion; and what is the reason that the Mahumets religion is professed now, where the Christian was professed of old; and we see sundry religions professed in one place under the same conjunction; therefore this conjunction of Jupiter with the Sun, or any other star cannot produce this effect of religion. Thirdly, if religion depend upon the virtue of the stars, when the virtue in that conjunction ceaseth, whether will the religion cease or not, or ceaseth soon after, as the light ceaseth when the Sun is gone from us; w ••• ce cometh it then that the Heathenish religion, and the Jewish religion hath endured so long, when as none of the astrologues can say, that the conjunction of the stars, or the virtue of that conjunction hath endured so long, and what conjunction can they show when the Christian Religion arose to produce such an effect, or what conjunction made this, when the Mohammedan religion arose. And we see contrary religions professed where there is but little difference of place.

As this Judicial astrologie dishonors God, so it is injurious to man, for it takes away from him, liberty of will in civil things, which he hath by nature, and in religious matters, which he hath by grace, and brings him within the compass of such a necessity. Quando astra non necessitant, sed inclinant; They bring no fatal necessity with them, but inclines only a little. The stars they have their influxes, into the bodies of men: therefore they are called Mozalim by the Hebrews, a Nazal. influere. 2 King. 23. And the Rabbin's call them Meshartim, a Sharat ministrare, and therefore they serve somewhat to foretell man's inclination, and manners, for they commonly follow the temperature of the body. But simply to foretell by the stars, what manner of men they will be, that cannot be foretold by the stars Sapiens dominabitur astris: As to say, such a woman will be an whore because she was borne under such a constellation. But only thus much they might say, her inclination would have led her to have been such a woman, but good education, good company, and most of all grace, may restrain her from that sin. So this Judicial astrologie, brings men under a continual fear. As the Lord threatened, Isa. 66.4. because when the Lord called upon them they would not answer him. Therefore he would choose their delusions, and bring their fears upon th •• .

The Lord when he made the Sun, the Moon, and the Stars he made them for signs, and for seasons, we may observe times by them. It is the commendation of Issachar, 1 Chro. 12.32. that he could mark the times So we may observe the stars to be signs of spiritual events. As sometimes of God's anger in the comets, for although they have a natural cause in them, yet sometimes they signify great changes to happen in the Common-wealth, as war, famine, and other Judgments. Christ foretold that before his last coming there should be signs, in the sun, the moon, and the stars, which should be most fearful signs to the wicked, as they should be comfortable to the children of God, but we can never tell things contingent by them.

This Judicial astrology is injurious to other sciences. Let us consider what is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 is such a sort of art, or science, which is foolish and altogether vain to lean to, as physiognomy and palmistry, 〈 in non-Latin alphabet 〉 is a liberal science or art, which is profitable to man. And 〈 in non-Latin alphabet 〉 is that which is hurtful to a man. As Judicial Astrology, and Magicke.

We are to put a difference betwixt, Magiam divinam, Magiam mathematicam, Magiam Physicam, & Magiam doemoniacam, divine Magicke, was that which the Magicians of the East learned from the Scriptures. As from Balaam his prophesy of the star, Num. 24.17. and was confirmed to them by the Mathematickes, observing the course of that star, and here the Lord takes them in their own trade because they studied the Mathematickes. And this star, they called his star, Mat. 2.2. This was Salutare sidus, for other comets pretended some unlucky thing, but this star led them to Christ. This knowledge of the stars was lawful, the Arabickes, call such an astrologue Cachin, which comes from Cohen, Sacerdos, and the Egyptian Priests, who might study n • other arts, yet were permitted to study this sort of Astrology.

The second sort of Magicke was Magia Mathematica, which considers the diverse aspects and properties of the stars and this is a lawful knowledge.

The third sort is Magia Physica, or ars medendi, and this is lawful.

The last is, Magia doemoniaca, sive diabolica, to foretell the events of things contingent by the stars, and this is altogether unlawful.

All profitable sciences furthers a man to the knowledge of God, but this draws a man from God. The Mathematickes prepares the mind (by abstracting of things,) and makes a way for the mind, to consider things, more separate from the material, and gross bodies. And Moses was bred in this sort of science, Act. 7. When he was learned in all the sciences of Egypt. Secondly, Physic elevates the mind further. As when Solomon wrote of trees and plants, he was led here to the consideration of God's power, and wisdom by them. Thirdly, Metaphysica magis clevat, Metaphisick lifts the mind higher to God; Sed non nectit postremo fini, It tyes not the mind to the last end, it considers God as Ens and affections entis are vnum verum & bonum. This is all that Metaphysicke considereth, but this is nothing, until the soul ascend higher: By divinity, it is led to the highest degree to know God. vnum per vnionem, & vnum per vnitatem, one by unity to know the Father, Son, and Holy Ghost, one in essence; and one by union, to know Christ, God, and Man, to be one person, to know him Ithiel and Veall, This knowledge of God tyes the soul to the last end, to God himself▪ for all the knowledge which Agur had, before he came to this knowledge, he confessed that he was more brutish then any man, and had not the understanding of a man, he had neither learned wisdom, nor had the knowledge of the Holy. That is, of salvation, and life eternal, which only the holy attains unto: This knowledge elevates the mind to the last end, then how brutish is that knowledge, that draws away the mind from the last end.

This science is subordinate to no other science, for all subordination is either directa subordinatio, or else subordinatio ration finis: Directa subordinatio, is this, when one borrows all from the superior science, as the Apothecary doth from the Physician, for he must know of the Physician, what hot things and what cold, what drammes, and what scruples, he must put in the physic which he is to give unto the patient. The second subordination, or indirect subordination, is this which is subordinate only in respect of the end. Example, a Cook is not directly subordinate to the doctor of Physic, therefore he asks not of the doctor, what herbs he should put into a broath, because he is not directly subordinate to the doctor, but ask him the end why he makes the broath, he will answer for the safety of man, here he is subordinate to the doctor in regard of the end, for the doctor gives Physic for the safety of the man, and so doth the Cook, who makes the broath. This devilish art is not subordinate, ration finis, for the supreme and last science, Divinity serves for the good of man, to lead him to his last end, and to save him, but this science is not subordinate, to this supreme and last end, but it leads a man to his destruction and damnation.

This Astrology borrows from other sciences and hath nothing of its own. Vt format ostentiones suas: that is, as he makes his houses in the heavens, he is directly subordinate to the Mathematitian here, and borrows his principles from him: as he foretells natural things, he is subordinate to physic. But when he foretells contingent things (which he ascribes as proper to himself,) then he is subordinate to the devil. The Persian Priests were called Chobharim astrologi prognostici from Chabhar. Isa. 47.5.

There is no science into this devilish art; for all sciences are resolved into principles known by themselves, or demonstrate into some other science or known by experience, or revealed by the first Verity. But none of these are found, in judicial astrologie, therefore it cannot be a science, that these principles are not known by themselves, or demonstrate in some superior science these two they will grant, but some will perhaps say this skill was revealed by an Angel to Adam, or to Enoch, but who told them this, or out of what Scripture have they learned it. It rests then that they say they know this only by experience, The Chaldees that they might persuade this their art to the Greeks, and to the Romans, said that they had experience of these things; for so many hundred thousand years (as Cicero testifies in his book, de divinatione ) And so they said truly, for there is need of many more years then these for to observe the figures, situations and oppositions, of everyone of these in particular, before the heavens shall be turned about to the same point again. And all the particular events, which they would demonstrate, by them shall never fall out, although the heavens should be in a perpetual motion forever.

Quest. How could Daniel, be made Master of the Magicians, Astrologers, Chaldeans, and Soothsayers, Dan. 5.11. seeing these were damnable arts?

Answ. Daniel, was set over these as they were gaz • rim, Astrologers, foretelling natural things, and not as they were Soothsayers, foretelling things contingent, but these curious and damnable arts, no doubt he condemned altogether, as unlawful.

For this damnable art Aquila (who translated the Bible,) was excommunicate, and cast out of the Church. It hath been condemned by the decrees of Emperors. As Cornelius Tacitus witnesseth, lib. 17. they banished them out of Italy.

SECT. 8. Of divination of things on Earth, and first of dreams.

THere are four sorts of dreams. The first is a natural or a Physical dream. The second is a moral dream. The third is 〈 in non-Latin alphabet 〉 , a dream sent from God. The fourth is 〈 in non-Latin alphabet 〉 , a devilish dream.

A natural dream is that which ariseth from a natural cause, as these who dream that they are eating sweet things, they may gather by this that they are subject to Pituit or fleame. Those again who dream of fire, chollor abounds most in them. And those who dream of darkness, melancholy abounds most in them, and their dreams are sometimes praesagientia, foretelling things to come, as Galen in his prognostickes, tells that a man dreamed that his thigh was broken, and was turned into a stone, and shortly afterward he was taken with a dead palsy. So he tells of another who dreamed that he was wallowing in a cesterne of blood, He gathered that this man abounded in blood. But if a Physician leaning to such prognostickes, should open a vein, and let blood, he should be holden for an rash and unskillful Physician, for he should use such cures, not by dreams, but by the symtome of the disease.

The second sort of dreams are moral dreams which ariseth from the multitude of cares and businesses, Eccles. 5.3. and Gregory Nissen hath a fit comparison to express the nature of these dreams, like as he that playeth upon an instrument after that he ceaseth to play, yet the strings trembleth for a while: So our actions in the day time leaves some motions behind them when we are a sleep.

These sort of dreams we are to make little use of them, for in the multitude of dreams are diverse vanities, Eccles. 5.7. but if we often dream of one thing, we may gather by this what is our predominant sin, for that sin recurres oftenest unto us which we are most given to, and shows it self more in our sleep than when we are awake, for when we are awake our reason watches more over our corruption, and restraineth it that it burst not forth; and this Plutarch illustrates by a fit comparison: A Schoolmaster as long as he is present with his scholars, then they seem to keep good order, but if he withdraw himself a little, to try how they will carry themselves, then they begin to play the wags; So when reason watches our passions they seem to be more settled and quiet, but if reason withdraw her self a little as she doth in our sleep, then our passions begins to be more unruly.

The third sort of dreams are divine dreams, and these comes only from the Lord; Joseph by his brethren is called bagnal hachalmoth, Gen. 37.19. which some interprets, Dominus somniorum, the Lord of dreams; but they interpret not rightly this Hebraism, as though Joseph were Lord of dreams, for God himself is only Lord of dreams, therefore dominus somniorum here, is a man who dreams often, or 〈 in non-Latin alphabet 〉 as the 70. interprets it.

There is a difference when God reveals himself to men in a dream, when he spake to them in a vision, and when he spake to them in prophecy, when he revealed himself to them in a dream, he revealed himself to their fantasy, when he revealed himself to them in a vision, he revealed himself to their sight, and then prophesy was more intellectual.

When he revealed himself to their fantasy and not to their understanding, that was an imperfect sort of revelation; so he revealed himself to Pharaoh, he saw the vision in his dream, but he understood it not; but when he revealed himself to his children, he revealed himself both to their fantasy and to their understanding, and he makes them to understand their dream, Job 33.15. In a dream in a vision in the night when a deep sleep falleth upon men, in a slumbering upon the bed, then he openeth the ears of men and sealeth their instruction. So likewise he revealeth himself in vision to their sight, but this vision came sometime to the sight only, but not the understanding: So Balthasar when he was awake saw a hand writing upon the wall before him, but he understood not what it meant; but Jeremiah when he saw the vision of the seething pot, and the mouth of it towards the North, Ier. 1.13. he understood the meaning of the vision, that the army of the King of Babel should come against the city of Jerusalem and burn it: So when Peter saw a sheet let down from heaven with clean and unclean beasts in it; the Lord revealed the meaning of the dream to him.

Thirdly, when God revealed himself to the understanding of the Prophets, it was more intellectual, and the most perfect sort of prophecy; and as vision was a more perfect sort of revelation than dreams [Joel 2.28. Your young men shall see visions, and your old men shall dream dreams] so this intellectual prophesy is a higher degree than vision, when God speaks to our ear by his Word in this life, and by his Sacraments to our senses; this is not the perfectest sort of revelation, but that is reserved to us in the heavens which shall be more intellectual and divine.

As these divine dreams was from the Lord, so the interpretation of these dreams was from the Lord, Dan. 2.28. and some of them were harder to be interpreted than others, and were like aenigmata or riddles which had need of much unfolding.

The divine dreams sometimes they were allegorica, and sometimes they were theorematica; these were called allegorical dreams, which were not to be interpreted literally, but had some mystical signification in them, as Pharaoh his dream, and Joseph his dream; and Philo holds that Abraham was the first who expounded these allegorical dreams.

Theorematicall dreams were these when things fall out plainly without any allegory, as they were foretold in the dream, as when Joseph was bidden in a dream to fly to Egypt.

Sometime the dream was from the Lord, but not the exposition of the dream, as when Joseph dreamed that his brethren's sheaves fell down and worshipped his; so when he dreamed that the Sun, the Moon and the Stars bowed down unto him, we must not think that Joseph had the interpretation of these dreams (as he had of the Butlers and Bakers) but when he was exalted in Egypt and saw the event, then he remembered the dream.

Secondly, sometimes the Lord revealed the dream to one, and the exposition of the dream to another; as the dream was revealed to Pharaoh, and the interpretation of it to Joseph; so he revealed the dream to the Midianite, and the interpretation of it to his fellow, Judge. 7.13.14. And this interpretation of the dream is called, verse. 15. fractura somnii, the breaking of the dream, a speech borrowed from the breaking of a nut, for unless the shell be broken, we cannot come to the kernel; so unless the dream be interpreted, we cannot understand it: But Daniel exceeded all in dreams, and in the interpretation of dreams, therefore Ezekiel calls him wise Daniel, Ezek. 28.3. who told Nebuchadnezzar both his dream (when he forgot it) and the interpretation of it. It was a great skill in Apelles when they were enquiring for a malefactor who was fugitive and could not know him, Apelles having seen him once before drew him so vively, although he had no examplar before him, that so soon as they saw the picture they found out the malefactor; but for Daniel to find out this dream which he never dreamed of before, nor thought of, this was the Spirit of the most high God who taught him.

Quest. It is said, 1 King. 3.6. that the Lord appeared to Solomon in a dream, and said unto him, Ask of me and I shall give thee: How could Solomon ask anything of God in his sleep, or pray to him, seeing oratio est actus humanus cuius principium est ratio libera, prayer is an action of man which hath the beginning from reason and not from fancy, for it is the Spirit of God who moves our reasonable faculty to call upon him, and not our fancy?

Answ. Some answer that it was before his sleep when he was offering sacrifices that then he sought this, and that, after that he awoke again, he begged for this wisdom. Others answer, that he verily prayed in his sleep, because of the earnest desire that he had for wisdom, made him to think of it in his sleep; and it was actus rationis ration causae. Tom. 2.2. qu. 95. art. 6.

Quest. What was the reason that the Lord revealed himself in dreams to heathen Kings and Princes, as to Pharaoh, and to Nebuchadnezzar?

Answ. There may be three reasons given of this; first, for his own glory, he did this to show that his providence did reach as well to the highest as to the lowest, not only in the Church but also without the Church. And this was the reason why he sent his Prophets sometimes even to the heathen, as Ezekiel to Babylon, and Jonah to Nineveh, and all to show them that all their good came from him if they feared him, but if they did not, then they should feel his punishing hand. Secondly, the Lord did this both for their temporal and eternal good; for the Lord delights in the conversion of sinners; wherefore he doth not only make his Sun to shine upon the good and upon the bad, and calls them that ways to repentance, but oftentimes by his word and by dreams, and his other benefits he invited them to repentance. And thirdly, he revealed himself thus to the heathen for the good of his Church, Psal. 105.14. He reproved kings for their sake. And thus he revealed himself in a dream to Pharaoh and to Nebuchadnezzar for the Churches good. So Dan. 2.30. But as for me this secret is not revealed to me for any wisdom that I have more than any living, but for their sake that shall make the interpretation known to the King; that is, both for the Jews and the whole Churches cause, who by their prayers obtained from the Lord to me the interpretation of this dream; so that the dream and the interpretation of the dream were both given for the Churches cause. So he revealed himself to Pilate's wife in a dream for Christ's cause. So the Lord sent a Prophet to wicked Ahab, promising him victory against the Aramites for the comfort of his Church: So Elisha prophesied to Jehoram for Iosaphats sake, 2 King. 3.14.

Quest. What are we to Judge of this dream of Pilate's wife?

Answ. This dream came from the Lord to admonish her and her husband Pilate. Some dreams are from the spirit of God, but not with the spirit of sanctification, as Pharaoh his dream, and the dream of Pilate's Wife. Secondly, some dreams are both from the spirit, and with the spirit; as Joseph's dream. Thirdly, some dreams are with the spirit, but not from the spirit; As a common dream of the child of God, comes not from the spirit of God, but from the complection of his body or from the multitude of businesses, and yet it may be with the spirit of sanctification. Fourthly, some dreams are neither from the spirit of God, nor with the spirit of God, as diabolical dreams.

Quest. How shall we know whether our dreams be from the Lord or not?

Answ. We must not take them to be from God, because we have often dreamed them. Secondly, we must not try them by the event, because they fall out as we have dreamed. For God often trieth us this ways Deut. 13. Neither must we take them to be from God, because the mind is more settled after the dream, then before. For Satan can transform himself into an angel of light. But the dreams which are from God, have some marks to discern them, if so be that they are from him, for there is some internal instinct, whereby men are stirred up to inquire what these dreams mean; as Pharaoh did; and it is the part of the children of God, to pray earnestly to the Lord, to reveal to them, those things which hath been shown to them in a dream, for God openeth the ears of men in a dream, and sealeth their instruction, that he might withdraw man from his purpose, and hide pride from man, Job 33.15. God giveth warning to his children, sometimes of those things which are to befall them. Such was that dream, which Theodosius dreamed, that the Bishop set a Crown upon his head; when as he never thought of that business before. So that dream of Policarp, who dreamed that the pillow under his head was burning, which foretold him of his martyrdom.

The fourth sort of dreams are devilish dreams, when Satan moves men to superstitious and false things, Ier. 23.25. I hear what those prophets says, who prophesy in my name, false things; saying, they have dreamed a dream, Ier. 29.8. For thus saith the Lord of hosts, the God of Israel, Let not your Prophets, nor your Diviners that be in the midst of you, deceive you; neither hearken to your dreams, which ye cause to be dreamed. Such a deceiver was Semaiah the Nehelamite, or dreamer, Ier. 29.32. The Poets feigned that there were two gates, by the which dreams went. The one was cornea, and the other Eburneavia. The one of horn, and the other of Ivory gate. The true dreams went by the gate of horn. And the false dreams by the Ivory gate. And they say more dreams passeth by the Ivory gate, then by the horn gate. And therefore they should for the most part not be regarded.

Quest. Whether may all impure dreams, be called diabolical dreams, or not?

Answ. in this sense they may be called diabolical dreams, because they come from the devil, but they come not all immediately from the devil, for out of the heart of man, comes murders, and adulteries, Mat. 15.19. There are some thoughts immissae, and there are thoughts emissae, these which are cast in, into the heart, come immediately from the devil, but those that come out of the heart, come but mediately from the devil. And Bernard says well, Est morsus mentis, & morsus serpentis, & est malum innatum eque ac seminatum, & est partus cordis preter seminarium hostis. That is, we are bitten with the corruption of our own heart within, as well as we are bitten with the biting of the serpent without. And we have inbred evil into us, as well as that which is sown into us. When Satan put it in the heart of Judas, to betray Christ, This was tentatio immissa, a temptation cast in by the devil. So when the devil moved David to number the people, this is immissa tentatio, a temptation cast into his mind. 2 Sam. 21.1. So when he filled the heart of Ananias, Act. 3. But when Christ said to Peter, go behind me Satan. This temptation of Peter, came out of his heart, and was not cast in into his heart. So impure dreams for the most part come out of the corruption of the heart, and are not put in into the heart.

Our dreams for the most part are unclean dreams, therefore we had need to pray to God to pardon them. And to pray as the Jew did, Heale them O Lord, heal them, as thou didst the waters of Marah, by the hand of Moses; and the waters of Jericho, by the hand of Elisha. And as thou healedst Miriam from her Leprosy, and Naaman from his Leprosy.

Seeing the devil is so malicious and so crafty, that he labors to tempt us in our dreams, when we are a sleep. Our greatest care should be when we go to sleep, to beg of God, that he would keep us under the protection of his wings. And to send his Angels to protect us against all the assaults of the devil, Philip. 4.7. The peace of God which passeth all understanding, keep your hearts, 〈 in non-Latin alphabet 〉 a speech borrowed from Kings, who being guarded by their guard, are safe from the assaults of their enemies, So we being guarded by the protection of the Angels, are safe from the temptations of the devil. Alexander was asked upon a time how it came that he sleeped so soundly, the enemy being hard by. He answered because Antipater waketh. He who keeps Israel neither sleeps nor slumbers. Psal. 141.4. Therefore we may lie down safely, neither can Satan hurt us at all. We have also gnirim, the watchful Angels. Dan- 4.10. Pitching their tents about us, and we may be more secure then Solomon was, who when he went to bed, had 70. valient men to watch him, Cant. 2.8.

Quest. How shall we know dreams to be from the devil?

Answ. If they be contrary to the word of God, then they are from the devil. Such was Semajah his dream contrary to Jeremiah's prophecy, Ier. 29.32. So if they move men to filthiness, or uncleanness, they are unclean dreams, so if their dreams be one contrary to another, ye may know they are from the devil. Catarina Senensis said, that in her sleep it was revealed unto her, that the Virgin Mary, was conceived in original sin. But Brigitta said, that it was revealed to her in her sleep, that she was not conceived in original sin. This contradiction shows that these dreams was from the devil.

It is a good observation of Gershon, that men the elder that they grow, they are the more subject to dreams; so says he, when the world is now fallen into the doting, and old age, they are the more given to follow dreams and false illusions then they were before.

Extasis or a trance, was a higher degree of revelation then a dream, and there were two sorts of them, first, a divine trance, or extasis, secondly, a diabolical.

A divine trance was this, when as the Servants of God were taken up in spirit, separate as it were from the body, and out of the body, that they might see some heavenly mysteries, revealed unto them, as St. Peter was in such a trance, when a sheet was let down to him from the heaven, and all clean things, and unclean things in it, and he was bidden eat of them. But S. John was taken up in a higher measure, when he was taken up in the spirit upon the Lord's day, Revelat. 4.2. and saw so many heavenly visions, of those things which should befall to the Church afterward. But S. Paul was in the highest degree of all when he was taken up into the third heaven, and saw and heard, such things which he could not utter, and whether he was in the body or out of the body then he could not know.

Quest. Whether goes the souls out of the body at any time, and returns to them again in this mortal Life?

Answ. If the soul be once a glorified soul, It comes never back again to a sinful body, to dwell in it again, I say to a sinful body, To put a difference betwixt the glorified souls, which hath returned to their bodies again, and those souls which hath not been glorified, and hath returned to their sinful bodies again. The glorified souls, when they returned to their bodies again, they returned not to those bodies as sinful and impure bodies, as Moses when he was in the transfiguration, and those who rose when Christ suffered; their souls came not into impure bodies again, Those bodies were corpora non pura, but they were not impura. They were like to our bodies when they lie in the grave, They are not sinful bodies anymore, but yet they lie under the consequents of sin, corruption, and mortality, and they were not to abide in those bodies, but shortly to return to glory again. But those souls that returned to their bodies again, and were to abide there, were not glorified souls, they entered again into sinful bodies, Such as was the soul of Lazarus, Eutichus, Act. 20.9. and the soul of the widows son of Naum, These souls came again into sinful bodies, for that hypostatical union betwixt the soul and the body, was not perfectly dissolved, as our souls and bodies are separate by death, neither were the souls glorified then in heaven.

A diabolical trance is that which Witches and Sorcerers falls into when they lie dead and senseless for a time, and their souls seems for a time to be out of their bodies, yet this union betwixt the soul and the body is not dissolved now as they believe, but the act of vivification is only suspended for a time; Satan cannot bring a soul into a body again as the Lord doth. So Sorodemones or Larvae sepulchrales haunts about the graves, to make men believe that their ghosts walks here after they be dead.

SECT. 9. Of Lots.

THe Lord who is the righteous judge of the world, Gen. 18.25. and would every man to enjoy his own, amongst other means he hath appointed lots to cause strife to cease amongst men, Proverbs 16.33.

Quest. But lots are cast into the lap, and moderated by the Lord, Prov. 16.33. then what needs any other means to decide controversies but lots?

Answ. There is a twofold providence of God; first, a general providence, and then a more particular providence; Possessions and inheritance are from the parents, but an understanding wife is from the Lord, Prov. 19.14. A good wife is given by the special providence of God, where we may see the ruling hand of God, more than when he bestows inheritance by his general providence; hath God regard of oxen, 1 Cor. 9.9. that is, he hath not this special care of them as he hath of men. This distribution by lot was reckoned amongst the inferior sorts of manifestation of God's will. Therefore when Joshua divided the land by lot, Josh. 19.51. he divided it in Shilo before the Lord, at the door of the tabernacle of the congregation where Eliazar the Priest was present: They rested not here in a lot, but they consulted also with the Lord by Eleazar the Priest concerning this division; Saul's election was by lot, but not David's: Matthias his election was by lot, but not Saint Paul's; the lot was but an inferior degree of the manifestation of the will of God, 1 Chro. 23.5. the Lord speak by lots, Num. 26.56. secundum es sortis, according to the mouth of the lot, but this was but an inferior determination by his mouth. These lots were of three sorts, either they served for division, or consultation, or divination: This divisorie lot served for to divide possessions inheritances and goods amongst men by this divisorie lot, the tribes got their possessions in the land of Canaan: And others got their possessions by this sort of lot, and therefore a lot is put for an inheritance, Psal. 16.5. Psal. 125.3.

In these divisorie lots these caveats must be looked unto; first, when lots are cast to divide controversies betwixt men, then they must have equal right to the things that are to be divided; In Israel if the question had been amongst brethren for the dividing of their fathers goods, this could not have been divided by lot, for the eldest should have had a double portion; and the lot keeps medium rei & non personae, a lot might have been cast for deciding amongst the rest of the brethren, because they had all alike right to their fathers goods. When the two Goats were presented before the Lord, Lev. 16.8. (they were just alike in all things) which of them should be killed, and which of them should escape, here the Lord bids cast a lot for them: So who should dwell in Jerusalem and who not, Ezr. 2.11. and so the priests service was by a divisorie lot. Secondly, in these divisorie lots this caveat must be observed, that the lots be not cast on things unlawfully gotten by robbery (See Joel 3.3. Naum. 3.10. & Obadiah 11.) or theft; such was the lot that the soldiers did cast upon the coat of Christ. Thirdly, in these divisorie lots, men must take heed that this be not their chief end to know the will o God (for then they are not divisorie lots, but consultory lots) but their chie e end must be in casting the lots that stri e may cease amongst brethren.

The second sort of lots are consultorie lots, when men consults with the Lord by lots, what should be done in such and such cases. This lot differeth much from a divisorie lot, for a divisorie lot was only about division of inheritances, and deviding of goods, but a consultory lot was used in higher matters, as who should live and who should die: Such was the lot which was cast for the trial of him who had the excommunicate thing, and it fell upon Achan, Josh 7.18. this was commanded by God himself. This lot observes medium personae, as the divisorie lot observes medium rei.

Quest. Whether is it lawful now to inquire for a guilty man by lot or not?

Answ. It is not lawful, for Judges now are bound to judge per scrutinium, per teste, by confession and such, and not by lot. But if in a campe all the soldiers should transgress the kings Edict, and should commit a thing worthy of death, yet the King willing to show mercy, might he not cause a lot to be cast to try who should live and who should die, this the king may safely do, because all are guilty alike here; and so of old they used decimare exercitum (when all were alike in the transgression) that some might live and some might die.

When the mariners caused the lot to be cast to try who was guilty in the ship, this was an extraordinary trial which is not lawful for Judges to follow.

Quest. Whether may we call this a divine lot or a diabolical lot which they did cast here for finding out the guilty man?

Answ. Although the mariners when they did cast the lot, did it not by inspiration from God, but expected the event from the devil and not from God, yet the Lord moderate the lot that it fell upon Jonah.

Quest. What are we to think of the lot that fell upon Jonathan, 1 Sam. 14.42. was it a divine lot or not, seeing it fell upon an innocent man?

Answ. It was a divine lot directed by the hand of God, to show how much he respected an oath, and would not have it violated; and although Saul exacted this oath rashly of the people; yet he would have it observed as he would have the oath made to the Gibeonites kept, although it was procured by their deceit, because his holy name was interposed there.

Object. But Jonathan knew nothing of the oath which the people had made to Saul, 1 Sam. 14.28.

Answ. When an oath is exacted of a multitude, it binds everyone in particular if it be a representative oath, as we see in the Gibeonites, therefore many years afterward Saul's sons were hanged for the breach of of this representative oath. So the Jews took upon them, and bound not only themselves, but their posterity to keep the feast of Purim, Est. 9 29. So the Israelites were bound to carry away Joseph's bones out of Egypt, because their father Jacob had sworn it, Gen. 49.29. So Jonathan was bound for to keep this representative oath which the people had made, although he was not present when the oath was made.

Here we may observe first how much the Lord regards an oath. Secondly, how Princes edicts and commands should be observed, although they seem strict and hard to us. And thirdly, it is a fearful thing to meddle with things devoted or anathematized, whether wittingly as Achan did, or ignorantly as Jonathan did. Secondly, consultorie lots served to decide who were fittest for callings in the Church, as when Joseph called Barsabas and Mathias stood for the Apostleship. It was decided by lot; the Apostles calling were immediately from God, therefore this was decided by lot which was immediately from God.

Object. But the rest of the Apostles were not chosen by lot?

Answ. Beda upon the first of the acts gives the reason of that, why Mathias was chosen by lot, and not the rest, because the holy Ghost was not come down upon them before the Pentecost, but the seven deacons were chosen afterward, not by lot, but by consent. The canons hath condemned all Ecclesiastical election by lot; therefore Zeno the Emperor tempted the Lord in this case, for when the Bishop of Constantinople died, the Emperor was careful that another should succeed in his place: And what doth he? He caused a write to be laid upon the altar, having these words written in it, Si quem domine censes dignum hoc ministerio inscribe nomen ejus in hac charta, Lord write the name of him whom thou thinkest fit for this Bishopric into this paper; and he caused to shut the gates of the temple, leaving the paper upon the altar: On Flavitias corrupting the Sexton of the Church with money, caused him to open the gates of the temple in the night and went in and wrote his name upon the paper and shut the door again, and so was chosen Bishop of Constantinople. But men are not to be admitted to any ecclesiastical calling, but for the fitness of their gifts. This election was as bad as if it had been by a consultory Lot and worse, and it was a tempting of God.

So men are now not to be admitted to civil callings by a consultory Lot, but only for the fitness of their gifts, and by the sole choice of the Prince, or by the suffrages and voices of the people, as the Athenians gave their voices of old per Petalismum, by holding up of an Olive branch. So per ostracismum, by holding up an Oyster shell, when they would have any banished, and sometimes per 〈 in non-Latin alphabet 〉 , by holding up of their hands, but they made not their choice by a Lot, The reason why they should not be chosen by a Lot is, because Lots are uncertain and casual.

Object. And if it be said, that Prov. 16.33. The Lot is cast into the lap, but the disposing thereof is from the Lord.

Answ. When a man hath other means to try by, then it is a tempting of God to use Lots, Solomon wills not men here to use Lots, because they are directed by the hand of God, but rather he wills this, if men be forced to use a Lot, then God should be called upon, by earnest prayer, that he would direct the casuality of the Lot, and moderate it.

Quest. How were the seventy Elders of Israel chosen, Num. 11.26.27?

Answ. The Hebrews in Pesikta, says that they were chosen by a consultory Lot, after this manner. That day that God said to Moses, gather me seventy men of the tribes of Israel. that I may choose of them for to be Elders. Moses said, how can I do this, If I shall choose six out of every tribe, then there shall be two more then seventy, and if I shall choose five out of every tribe, then there shall be ten wanting of the seventy. And if I shall choose six out of this tribe, and five out of another tribe, that will make but strife amongst the tribes, what doth Moses in such a case, he chooses six out of every tribe, and brings out seventy two papers, and upon seventy of the papers, he writes Zaken (Elder) and upon two of the papers, he writes cheleck (part) and he putting them all in a box, he saith to them, come ye and draw forth your Lots. And he who drew forth Zaken Elder, Moses said unto him, the Lord hath sanctified thee for this calling, to be an Elder. but he who drew out cheleck (part,) he said unto him, thou hast no part in this business, Therefore the Hebrews says that Eldad and Medad, were inter conscriptos, but they were not those which were written, they got cheleck only (part,) and not Zaken Elder, but this seems to be but a Rabbinical dream.

The last sort of Lots is a Lot for divination, to foretell things to come, and this lot is diabolical and altogether unlawful. Such was the Lot that Haman did cast for the subversion of the Jews First, he inquired by Lot what day of the month was fit for this. And secondly, what month of the year, whether the second, third, or fourth month. And the Lot shown that the twelfth month, and the thirteenth day of the month, was the fittest time for this execution. Here we may observe the great providence of God, who overruled this Lot, and made it serve for the good of his Church, that he would have the Lot to fall, neither in the ninth, tenth or eleventh month, but in the twelfth month, that the Jews might get leisure to gather themselves together to stand for their lives, and to send letters through all the provinces for the retreating of those wicked letters, which were given out for murthering of all the Jews, And most of all they had this leisure granted to them, as Rupertus saith, that they might send to a far country to the heavens, their legats, their prayers, their fasting, their tears, to cry for help from heaven in such a distress. Haman did cast purim, in the translation of the 70. the supplement is, God made two lots, one for his own people, and another for the wicked; and so the rod of the wicked rested not upon the lot of the righteous, Psal. 125.3.

Such a lot of divination was that which Nebuchadnezzar used, Ezech. 21.21. when he stood at the parting of the way at the head of two ways to use divination, he made his arrows bright, and he consulted with Images, Saint Jerome shows the way how he divined by his arrows, he wrote upon the arrows the names of Jerusalem and Rabba; and when he pulled forth the arrow on the which the name was written, that town he began first to besiege; and because Rabba came forth first, therefore he began to besiege Rabba first, Cabbhal here signifieth expolire to polish. The Hebrews holds that he made the heads of the arrows bright and the names Rabba and Jerusalem did appear in them, as in a looking glass. The Prophet Hosea saith consulunt lignum which they applied to this sort of divination, this they called 〈 in non-Latin alphabet 〉 .

SECT. 9. De augurio, or of the divining by souls.

THis divining by fowls the Lord forbids in his Law, Num. 24.1. Such as Balaam practiced, he went not as at other times to seek for enchantments; the 70. translate it, 〈 in non-Latin alphabet 〉 , id est, in occursum avibus, that is, to take a divination by the fleeing of the fowls by their chirping, by their feeding, by their number, and such like: Such was the diviners amongst the Philistines, 2 Sam. 6.2.

Although the fowls be not domini actionum suarum, cannot command their own actions as man doth, yet by a secret instinct they can foretell these things which are agreeable most to their nature as sensitive things, for their bodies being subject to the influx of the superior elements, and exercised only about organicke things, therefore by the influx of the superior bodies they can foretell rain, tempests, and such like, which man cannot do by the constitution of his body so well, because man's fantasy is carried to more sublime and high things, for man's sense is not governed by external things, as the beasts and fowls are. Hence it is that we see that these who are fools and stupid, who are not so much ruled by reason as by sense, are apter to divine of natural things than the wise, and they who sleep, rather than they who walk, because their bodies are not only more affected with these external changes, but also in these the fantasy is stronger than in wiser men.

The fowls by a natural instinct and temperature of their bodies foretell storms to come, and Summer and Winter: We compare things three manner of ways; first, we compare things singular to make up the universal; the fowls cannot do this. Secondly, we compare on thing with another; the fowls cannot do this. Thirdly, we compare things and time distinctly together in our mind, I say distinctly, because the fowls confusedly can take up the times and seasons of the year, but they cannot distinctly discern the time from the thing it self, as we do: These natural inclinations we may observe and make use of them.

God hath appointed the fowls to teach us, as to learn the time of our visitation, Ier. 8.7. The Stork in the heaven knoweth her appointed times, and the Turtle, and the Crane, and the Swallow know the time of their coming, but my people know not the judgment of the Lord: So the Lord sets down the example of the Stork, which is called Ghasida, or pity, Levite. 11.19. and 〈 in non-Latin alphabet 〉 , because the young ones feeds the old; so should children learn from these 〈 in non-Latin alphabet 〉 , to feed their old parents, and sometimes by their example, he teaches us, what we should decline, and shun, Ier. 17.11. as the Partrich sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool, the Partrich many times sitteth upon the eggs, which she gathered, but never hatcheth them: So covetous men enjoys not the fruit of that which they toil for. Thus far we have a warrant to make use of the fowls.

Quest. What use are we to make of these fowls which are called inauspicatae aves, as the Owl, and the Skrich-owl? Isaiah 13.21.

An. We may only make this use of them when they dwell in such places which are desolate, that th • se places carries the mark of God's wrath upon them, when the inhabitants of them are spewed out for their sins.

But to take up the contingent event of things by them is altogether devilish, as to mark their number, their fleeing, eating, or chirping: to foretell contingent things by these, that the Lord forbiddes altogether, Deut. 18. and they are joined with Augures coeli, Isaiah 46. Because of the great affinity which was betwixt them; the one observeth the starry heaven, the other observeth the nether region of the air, and the fowls that flies in it, augures, the 70. translates 〈 in non-Latin alphabet 〉 , the heathen called the fowls nuncios deorum; and first, they observed their number, as Calcas foretold Agamemnon by the number of the Sparrowes which did fly before him; how many years the Trojan war should last: So they marked the crying, and eating of the fowls; If they refused to eat, they took that for an unluckie sign; so they marked their terrae pavium or trepudium, their tripping upon the ground. There are signs given from God to man, as the Lord bade Joash smite the ground so often, and he should have victory against the Syrians, so from man to man, as Jonathan his arrow shot to David, and Judas kiss to the Jews, whomsoever I kiss, Matth. 26.48. so from the devil to man; as when they foretell by the flying of the fowls, the events of things, and things contingent; and so when they called upon the Fly, dominus muscae, the devil answered them, 2 King. 1.4. There was one sort of divination by the fowls very strange amongst them; they caused to write twenty four letters in the ground, and laid a grain of barley upon every letter, and the Magician set forth a cock, using certain conjurations in verses, and marking what grain the cock did pick up, these letters they joined together; The master of Iamlicus Proclus by this sort of divination would know who should be Emperor after Valence, and when as the cock had picked up only the grains of the four letters, 〈 in non-Latin alphabet 〉 it was uncertain, whether this was Theodosius, Theodotus, Theodorus, or Theodectes; Valence being uncertain who was meant, caused to put to death many who were named by these names, fearing that some of them should surprise him in his Empire, and Iamlicus fearing the Emperors wrath, drank poison and made himself away.

There was something natural in this action, as for the cock to eat, something casual, as to pick up such a grain, and something ex instituto humano, by man's appointment, that the letters being joined together should signify such a name; and something diabolical, as who should be Emperor.

This kind of divination hath been derided by sundry; It is memorable which is reported by Herateus of Mausellanus, how he mocked these diviners by the fowls; for when he was travelling towards the red sea with Alexander the great, a Diviner seeing a bird sitting by the way, desired the army to stay for a while, and he should shortly tell them what success they should have in the war; Mausellanus being skillful in archerie, bends his bow, and killed the bird, and this way mocked the Diviner, saying, how could this poor bird foretell what should become of the army, when it could not foretell its own death: Cato was wont to say, that he marvelled when one of these diviners met another, that they could abstain from laughing, who so deluded and mocked the people.

This kind of divination by the fowls, ceased most when the Roman Empire ceased, the Romans were much given to it.

So to divine by the intrales of beasts good or bad success is unlawful, Ezech. 21.26. he looked into the liver; this is extispitium: the Priests of the Lord when they were to sacrifice a beast, they looked first whether it was whole and sound or not: Secondly, whether it wanted horns and hoofs or not, Psal. 69.21. if it wanted these, they would not sacrifice it. Thirdly, if it was not found within, they would not offer it: And lastly, when it was burnt they observed whether it was wholly burnt to ashes or not, then they took this for a good sign, therefore David prays, Psal. 20.3. Remember all the offerings, and turn thy sacrifice to ashes: So the heathen counterfeiting them, looked to the entrails of beasts, and to try the events of things contingent by them.

The last sort of divination forbidden is 〈 in non-Latin alphabet 〉 when they asked counsel of the dead, or did divine by the skull of a dead man's head, which was called 〈 in non-Latin alphabet 〉 , and this the Hebrews calls Begolgola, and by Teraphim; Elias in Tishbi tells, the manner how these Teraphim were made, they took a child uncircumcised, whose head they pinched off with their nails, and they put a little plate of gold under his tongue, and wrote upon the plate the name of the spirit which they called upon.

This word Teraphim is taken three manner of ways in the Scripture; first, univoce; for the Teraphimes, which the Magicians used, such was Laban's Teraphim, which he consulted with, Gen. 31.19. Secondly, this word Teraphim is taken Analogice, for the Idols which the Idolaters worshipped, Judge. 18.14. These were not like Laban's Teraphim, but by way of analogy, they are called Teraphim, for the worshipping of idols, is the worshipping of devils, 1 Cor. 10.21. Thirdly, the word Teraphim is taken aequivoce; Such was the Teraphim which Michal kept in her house, 1 Sam. 19.13. made only to the form of a man; for it is not likely that David, who had a care to purge his house of all abominations, Psa. 101. would have suffered his house to have been polluted with Teraphim, either in the first or second sense: Theodoret turns it 〈 in non-Latin alphabet 〉 which seems to contain the corps of the dead man, and yet the corps is not there: So this Teraphim was like unto a man, yet there was nothing within it to resemble a man: So this word devil is taken three ways in Scripture; first, univoce, as the devil put it in the heart of Judas, John. 13.2. Secondly, Analogice, John. 6.70. Judas analogice is called a devil there, And thirdly, aequivoce, when Christ calls Peter Satan, Math. 16.23.

SECT. 10. Of the power of the devil, what Satan can do by himself, and by his instruments.

THere is a twofold power, an absolute power, and a limitate power: God's power is an absolute power, therefore power is put for God, Matth. 26.64. At the right hadn of the power, that is, at the right hand of God; and Satan's power is a limitate power: God limitates his own power, sometimes ad intra, as Gen. 19.22. he saith he could do nothing while Lot came to Zoa • : God by his absolute power might have destroyed Lot in Sodom, but by his limitate power he could not, because it made more for the glory of God to save Lot, then to destroy him; but the devils power is a limitate power from without, for God who is more strong and mighty than he, linitates and binds him, and far exceeds the devil in power.

First, God can only create things of nothing, Satan cannot do this; God when by his mighty power he doth create, presupposeth nothing to work upon, and his action in creation depends upon no other thing, for if he presupposed any other thing, then he should not create absolutely by himself; This his action must be answerable to his infinite power: Art, when it worketh, must have some subject actually to work upon; nature must have something potentially to work upon, but God when he worketh, needeth nothing; either actually or potentially to work upon. The Serpents which were brought before Pharaoh by the Magicians, either they were but serpents in show only, as Tertullian holdeth when he saith, Moses veritas devoravit Magorum mendacia, or else they were serpents brought there by the slight of the devil, but they were not serpents newly created. There is as great distance, inter ens, & non ens, betwixt that which is, and that which is not, as there is inter non ens & ens, betwixt that which is not, and that which is, but, the devil cannot change a body which is, unto that which is not at all, he can dissolve a body into the four elements, but he cannot turn it to nothing, because he cannot abolish the four elements: and as the devil cannot reduce that which is, to nothing: so he cannot create a thing and make it of nothing to be something. God only then, who is the cause of causes can create: There is in all the elements some seeds or seminarie virtues, and when fit time and opportunity serves, they show themselves in their own kinds: Now when the devil draws forth these, he cannot be said to be the creator of them, no more than the husband man, who although he observe the fit times and occasions of sowing the corn that it may grow, yet he cannot be called the creator of the corn; so neither can the devil be called the creator, when he draws out anything out of the elements which is virtually in them.

So God likewise by his power can only change the substances of things, as he changed Lots wife into a pillar of salt, Gen. 19. and water into wine, John. 2. God only can change one essence into another, but he cannot change one substance into another, so long as the form and substance of the first endureth: Therefore the devil when he would take a proof of Christ, whether he were God or not; he bids him change stones into bread, Matth. 4. Satan may delude our senses, and show us counterfeit shows for true, but he cannot change one substance into another; therefore Saint Augustine proveth well, that Iphyginia was not turned into a hare, neither was the companions of Diomedes turned into fowls; As Satan would have had the people believe.

God only can work miracles, Psal. 135. Thou Lord only works marvelous things: Satan cannot work a miracle, for a part of nature cannot exceed nature; Satan is but a part of nature, and a miracle is above nature: Therefore Satan cannot work a miracle, & quod est totaliter sub-ordine constitutum, non potest ultra istius Ns. • rae ordinem agere, Mira operatur Satan, sed non miracula, and the Angel did wonderouslie, Judge. 13.19. So Satan can do wonders, but no miracles.

There are Three sorts of miracles, Miracles in the highest degree, and Miracles in the second degree, and miracles in the lowest degree.

Miracles in the highest degree are these in which nature had never a hand, nor never could have, as to make the Sun stand still in the firmament, or to go back so many degrees.

Miracles in the second degree, are those, when nature had once a hand in producing of such things, But when they fail, nature cannot help them again: Example, nature bringeth forth a man seeing, but when he becomes blind, nature cannot restore him to his sight again: And therefore when Christ restored the blind to their sight, it was a miracle in the second degree. A Miracle in the third degree is this, when nature in time could do such a thing, but when it is done in an instant, then it is a miracle in the third degree. When Peters Mother in Law was sick of a fever, Mat. 8.13. nature in time could have evicted this malignant humor, and cured her, but because upon a sudden Christ cured her of this fever, therefore it was a miracle in the third degree▪ So when Hezekiah lay sick, God bids lay a l •• pe of figs to the sore: figs in time would have matured the boil, but Hezekiah being cured in a sudden by the Lord, this was a miracle in the third degree.

The Devil cannot work miracles in the highest degree: Therefore it is false which they write of the witches of Thessalie, that they could stay the course of the Sun by their enchantments, and bring the Moon out of the firmament.

Satan can work no miracles in the second degree▪ Christ proved himself to be the Savior of the world by this, because he restored sight to the blin • ▪ and the lame to their limbs, and the deaf to their hearing, and cleansed the Lepers, Mat. 11.5. But Satan cannot restore sight to the blind, John 10.21. Can a devil open the eyes of the blind.

Satan can work no miracles in the third degree; Such as was the curing of Peters Mother in Law upon a sudden; Satan hath more skill then a Physician hath to give sovereign physic to a Patient, and so to cure him the sooner; but this he cannot do upon an instant as Christ did.

The Hebrews marks a twofold work of God, opus Beresheth, and opus Merkebha; They call gods ordinary working in nature, opus Beresheth, from the first words of Genesis; They call God's miraculous works, opus Merkebha, from Ezekiel's chariot, Eze. 1. •

God in ruling natural causes he rules from the highest to the Lowest, and from the top of the Lather to the foot, Hos. 2.21. I will hear the heavens, and the heavens shall hear the earth, the earth shall hear the corn, and the corn and the wine, shall hear Iezreell. Here God rules from the highest to the lowest.

Some of the Schoolmen maintained that God touched only the first cause, the Heavens, and the Heavens sent down the influence to the earth, and so to the rest: As when the crimp fish toucheth the fishers hook, It sends a benummednes to the hook, and the hook transmitts it to the line, and the line to the goad, and the goad sends it to the fishers arm: Here the crimpe fish works not immediately upon all these, but only upon the hook: but God doth not work so upon these subordinate causes, but is immediately with everyone of them.

Quest. Whether then doth God concur as a mediate or immediate cause with every effect.

Ans. That is called a remote cause which is farthest distant from the effect, and which touches not immediately the effect by the virtue of it: God is called a remote and mediate cause if ye will respect the order of causes; as he is nearer to the Heavens then to the corn or Iezreell: But if ye will consider distance from the effect▪ by his virtue, God is immediately with every offect.

But here we must take heed that we say not as some say, The sun shines not, but God in the sun, the fire burns not, but God in the fire, for then we should ascribe many things to God which should be unworthy to be spoken of him, and we should take away the subordination of causes.

But when Satan worketh, he never worketh immediately, but by some second cause, but when God works, sometimes he works nullo mediante supposito, no means intervening, as when Christ cured the woman of the bloody flux by virtue which went out of him, Mar. 5.30. Sometims again he worketh mediante supposito & immedietate virtutis, that is by a mean which intervenes immediately by his power, as when he feeds us with bread, when we look that all the virtue is in God, then we say that man lives not by bread only, but by every word that cometh out of the mouth of God, Mat. 4.4. but when we look to the bread, as to a second cause, feeding us, then we say, that bread strengthens man, Psal. 104.15. and wine cheers his heart.

God only worketh from the highest cause to the lowest, It is he only that sends rain, Acts 14.17. He left not himself without witness, in that he did good, and gave us rain from Heaven, and fruitful seasons▪ It is he who gives the first and the latter rain, and it is he that can hasten the rain, 2 Kings 18.44. And it is he that can send a general rain to destroy the world; but Satan can do none of these, for Satan's power goes no higher then the air: He is called the Prince of the air, and can raise storms in the air, hail, and fire, and so can the Witches at God's permission. He can applicare hic activa passivis, as we, (when we make powder) use to put brimstone and salt-peter together: So can Satan raise storms by applying contraries one to another, but he cannot bring down fire from Heaven as Elias did, 2 King. 1.10.

Quest. Seeing Satan works only by natural causes, by touch and influx▪ how is it said that the evil eye of the Witch doth bewitch, Gal. 3.1. O foolish Galatians who hath bewitched you: 〈 in non-Latin alphabet 〉 , here is properly spoken of those who bewitcheth by the eye?

Ans. It is not the eye here which doth the hurt, but Satan; As he hurteth sometime under the pretext of the enchanting word, so here he hurts under the pretext of the eye, and makes the witch believe, that it is her eye which hurts, when as it is Satan in the mean time, who doth the hurt.

Quest. What are we to think of that sort of trial; when a man is killed and the murderer is not known, if the murderer come before the dead man, the corpse bleeds▪ Here there is neither a physical touch nor a natural cause▪ and God worketh not miraculously now?

Answ. Some hold, as there is a secret antipathy betwixt some living creatures, as the Elephant, when he is mad, beholding a lamb becometh tame; and the Lyon is afraid of the cock, so there may be an antipathy betwixt the living and the dead, and the blood is moved when the murderer is presented before it; but this seems to carry but little reason with it, when a man was killed in Israel and no man knew who had murdered him, If this trial had been a lawful trial, why would not the Lord have set it down for the discovery of the murderer? Iun ••• writing upon this place hold • this trial altogether to be unlawful.

God when he works upon the subordinate causes, he works ordinarily 〈 in non-Latin alphabet 〉 , according to nature, and sometimes 〈 in non-Latin alphabet 〉 , pra •• r n • tur • m, as when he directs the creature another way, then their natural instinct would carry them, as when the kin • of the Philistines were yoked in a cart, 1 Sam. 6.7. they carried straight, (leaving their calves) the ark to Bethsh ••• sh: So when the Raven brought daily flesh to Elijah, This was pr • ter naturam, besides nature; for the Raven is cruel to her own young ones, and will scarcelie feed them, see Job 48.41.

Satan cannot move the creatures against their proper instinct, to do anything, but he may hinder their natural instinct by some natural means, by an antipathy. The wild bull if he be tied to the fig tree it calms him: The devil by such means can hinder the creatures.

God never works contrary to natural means, for the God of nature is never contrary to nature; And although the Lord sometimes seems to be contrary to the second institution of nature, yet he is never contrary to the first institution of nature▪ This is the supreme course of nature, that all things should obey the first cause, and God never works contrary to this first institution of nature. I will clear this by this similitude. The inferior course of nature appoints every heavy thing to go to the center, yet lest there be any vacuum in rerum natura, an emptiness in nature, the superior course of nature draws heavy things upward to supply 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 own proper course runs down, but by the common course; the water of the sea flows and ebbs, and this it hath from the common course; Satan cannot stop the inferior course of nature, farlesse the superior course of nature.

God's second manner of working is opus Merkebha, when he worketh miraculously; God in working of his miracles useth instruments, but it is he alone who wrought the miracles; he communicateth 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 again; so there was no power in the apostles girdle, or shadow, to cure diseases, neither into the Apostles themselves was this power, they were moral means here, but they were not Physical causes, they prayed to God, and told that all was done in his name; but there natural skill helped nothing here in producing the effect. So John 5.4. when the Angel stirred the waters, and they that stepped in first were healed, the power was neither in the Angel here to heal, nor in the water when it was stirred: When the Physician stirs his potion, here he useth his skill, and there is a natural power in the potion; but when the Angel stirred the water, it was neither the skill of the Angel, nor the power of the water that healed the sick person. The Lord communicates not his power, no not with the humanity of Christ: Christ as man did not work these miracles: The fathers disputing against the Arians, and Nestorians shows us this: Gregory Nyssen writing against Eunomius says, Non vivificat Lazarum humanitas, nec deflet in latibulis jacentem potentia▪ The humanity raised not Lazarus, neither did the divinity weep for him. God then did not communicate this his power of working miracles to any creature.

Ob. If it be said Mark 16.20. that the Apostles did 〈 in non-Latin alphabet 〉 , with Christ in working of the miracles, then they might seem to be coworking causes with Christ in the miracles.

Answ. this is only spoken in respect of the end, when as God only did work the miracle; so men are said to help God, Judge. 5.23.

Christ in working of his miracles, differed far from the Apostles and Prophets, when they wrought the miracles.

When Christ wrought his miracles, he wrought far greater works then any other could do, John. 15.24. If I had not done amongst them the works which no other man did, they had not had sin, which saying is to be understood; If he had not wrought mo e miracles, greater miracles, and more frequent, Mark. 1.32. they brought unto him all that were diseased, Mat. 15.30. they brought to him those that were lame, blind, dumb, maimed, and many others, and they cast them at Jesus feet, and he healed them; but when the Apostles and Prophets cured the diseases, the virtue went not from them, as it did from Christ, Mar. 5.30. they ascribed never this virtue to thenselves, but reserved the honor to Christ, Luke 10.17. as Joab reserved the honor to David, when he was about to take the cit • e of Rabbah, 2 Sam. 12.28. Secondly, they could not cure when and where they pleased, as Christ could, as Saint Paul left Trophimus sick at Miletum, 2 Tim. 4.20. Thirdly Christ's miracles were greater then theirs, yea when they wrought one and the self same miracle: Peter cured Aneas who was eight years sick of a Palsy▪ Acts. 9.33. but Christ healed a man who was thirty eight years impotent. John 5.5. So Peter raised up Dorcas who was newly dead, Act. 9.37. But Christ raised Lazarus when he had layne four days dead in the grave, John 11. Fourthly, Christ cured 〈 in non-Latin alphabet 〉 . the imfirmities of the stomach by miracle, Mat. 5.23. But Saint Paul used only the ordinary remedy to cure this disease in Timothy, drink a little wine for the weakness of thy stomach, 1 Tim. 5.23. Miraculous works far exceed the works of Nature, as the sight restored to the blind by Christ, far exceeded the ordinary sight, & the wine miraculous in the Marriage of Cana, far exceeded the natural wine. So Christ cure here exceeded far Saint Paul's. Lastly, none of the Apostles confirmed themselves to be the messias by their miracles, as Christ did Mat. 9. that ye may know that the son of man hath power to remit sins, I say unto thee, take up thy bed, Mat. 9.

But when the devil works by witches and sorcerers, he works by them as by coworking causes, They are not causae sine quibus non, for Causa sine qua non, is not reckoned amongst causes, neither by the divines nor by the Philosophers; for that is properly called a cause w ^ch concurs to the producing of the effect. When a man sets fire to a house, the setting of the fire to the house, is not the cause why the house burns, but it is causa sine qua non: So when I open the window that I may see the light; the opening of the window is but causa sine qua non, that I see the light; when Satan useth the witch in his malicious and devilish enchantments, the witch is not causa sine qua non here, but she is concausa, and helps all that she can to the destruction of the creature.

The miracles which the Apostles wrought differed far from the miracles which Satan wrought, which was not miracles indeed, but had a show of miracles, and therefore they are called lying wonders; And first, they are lying wonders, ration causae, as proceeding from the devil who is the father of lies. Secondly, ration formae, in the manner of their working, they are but delusions. And thirdly, in respect of the end, for they serve only to confirm lies, 2 Thes. 2.9. But the Apostles miracles were true miracles wrought by the spirit of God, they were no delusions, when Aeneas was healed, he arose presently, and made his bed; and all that were at Lydea and Saron saw it, Act. 9.35. So when Peters mother in law was healed of a fever, she arose and ministered to Christ, Mark 1.31. and as many as he touched were made perfectly whole, Matth. 14.36. Lastly, in respect of the end, the Lord cured their bodies, to make way for the curing of their souls, as Mar. 2.5. when he had cured the man of the palsy, he said unto him, Thy sins are forgiven thee. So John. 5.14. when he cured the man of the palsy, he said unto him, Sin no more least a worse thing come unto thee; But Elimas the sorcerer sought to turn away Sergius Paulus the deputy from the faith, Act. 13.8. The Apostles ascribed all the power to God; but sorcerers and witches, ascribe the power to themselves, Simon Magus said, he was the great power of God, Act. 8. So the witches will have the sick to believe in them, and that they have power to heal or to hurt (as they say) other ways, they can do them no good?

Quest. Whether can the devil do more with the help of the witch, than he can do himself alone. Answ. Some holds that he can do more by the service of the witch, than he can do alone, Mirum est (inquit) & mysterium, quod cum daemones nocere per se non permittantur, tamen, non adeo impediuntur nocere per homines, ut magos, lainas, & alias maleficas; It is a strange thing (saith he) and a great mystery, seeing the devils oftentimes are hindered to work by themselves, yet notwithstanding they are not so hindered to hurt by men, as by sorcerers and by witches; and oftentimes he saith, the devil cannot work, unless the malice of man concur to the helping forward of his devilish practice. God himself saith, I was angry with my people, Zach. 1.15. but ye helped forward mine anger; much more may we say, that the witches with their malice helps forward the malice of the devil, and makes the fire to kindle the faster; for the devil is but a finite creature, and his power is not infinite; therefore the more that concurs to help him forward his work is the more.

Let us compare Art, the Devil, nature, and God together; Art can do strange things, yet it doth only imitate nature: Architas Tarentinus made a Dove so cunningly, that he mnde it fly in the air, as if it had been a living dove; and the Egyptians made their gods so cunningly, that they seemed to laugh, to smile, and to frown: And Xeuxes painted grapes so vively, that he made the birds come and fly upon them: and Apelles painted a horse so vively, that he made the horses passing by, to ney, and the dogs so vively, that he made the dogs passing by to bark, when they saw the painted dog: but Archimedes surpassed all, he made a heaven of brass so curiously, that one might have seen in it the seven planets, and all the motions: but the devil can far exceed Art; and all the skill of man, yet the secrets of nature can far exceed Art or the Devil: The stone Carystius of old erat 〈 in non-Latin alphabet 〉 sive netelis, fit to be spun as wool or flax, and they made napkins of it; which when they were unclcane, they cast into the fire, and then they became as white as they were before, and yet the fire burnt them not: when the Romans burnt the bodies of the dead to ashes; how preserved they the ashes of the burnt bodies, from the ashes of the wood which burnt the bodies? they had this sort of linnin which they called Asbestinum, which they did wrap the bodies into, which clothe burnt not, but transmitted the fire to the bodies, and preserved the ashes of the bodies by themselves; this was a great force in nature; so the hair of the Salmander cast into the fire will not burn, but when the hairs of Servius Lucullus were cast into the fire, the devil could not preserve them from burning, without some natural means: and here nature exceeds Satan far, but God the chief and supreme cause far exceeds Art, Satan, and Nature: When the three children were cast into the fire, by faith they quenched the flames of it, Heb. 11.34. and their bodies were not burnt which were combustable in themselves, neither was there any means to hinder the fire not to burn them, but only God's power: So the bush burnt but consumed not, Exod. 3.3. by this power of God▪

There is conjunctum instrumentum, & remotum instrumentum: When the Pysician cures by physic, the physic is conjunctum instrumentum of the cure, and the Pysician is only remotum instrumeneum of the cure: Satan cannot cure as the physic doth, yet he can far exceed the Physician.

Now follows to show how Satan can work in a body and upon our bodies.

When Satan takes a body upon him, the spirit here is not united to this body; to make up one person with it, and to dwell in it, as our souls doth in our bodies. Secondly, this spirit is not united to this body, ut forma informans, which is tota in toto, & tota in qualibet parte corporis, which is all in the whole body, and all in every part of the body; but he is there only ut forma assistens, he moves and directs that body only, but he informs not that body, he is but in that body, as a Pilate is in the ship, or the Coachman in the coach. We have three sort of spirits, Animales, Vitales, and Naturales; Our animal spirits come from the brain, as to move, to see, and to hear; our vital spirits from the heart, as our breathing, beating of the pulse, and such like; our natural spirits proceed from the liver, as our concoction, degestion, generation, and such like: Satan hath these, secundum substantiam actionis, but not secundum modum actionis, because they proceed not, a principio vi • ente & informante: so he can lie with a woman, as these Incubi doth, but he cannot beget a child, because he hath not this principium vivens; and if artificial things, can give a sound, and be made to move, to laugh and to smile, what marvel is it, that the devil can do such things in a body, which comes a principio communi; these are common to things without life, and when the devil eats, assuming a body, his meat is not turned into blood, nor nourisheth his body, this meat is resolved but into the air again, as the Sun resolves the vapoures of the earth into air again, and converts them not into it self: So Christ after his resurrection did eat, yet that meat did not nourish his body, but was resolved into the air; so their meat which they eat, was not turned into seed for generation and preservation of their kind, f • r they are immortal spirits and beget not; daemones nullam habent individi, vel speciei mulciplicationem.

The Philosopher marks that three things concur ingeneration. The common cause, the proper cause, and the material cause; the common cause is the heaven; Sol & homo generant hominem, the proper cause is the father who begets, begets, and the material cause is the seed. Satan cannot be called the father of the child as the proper cause; for everything that is begotten, is either begotten a simili genere, or a simili specie: a simile genere, as the Mule which is begotten betwixt the horse and the asse; a simili specie, as a child begotten by a man, but if Satan could beget a child, he should neither be a simili genere, nec a simili specie; for Satan is a spirit, and hath but an assumed body; but the child hath a body that is begotten of the father; and therefore our fathers are called the fathers of our flesh, Heb. 12.9. This is proper to a natural father; and Satan cannot be called a father in this sense; If Satan could beget a child, then this child were bound to honor his father, but no creature is bound to honor the devil; neither is there any material cause of generation here; for all generation is 〈 in non-Latin alphabet 〉 , Heb 11. ex commixtione seminum, Ier. 31.27. I will sow the house of Israel, and the house of Judah, with the seed of men; but Satan hath no seed.

The Scripture acknowledgeth only two sorts of conception, first, when a woman conceives by her husband, this is natural generation 〈 in non-Latin alphabet 〉 , that is borne of a woman, and begotten of a man; and the second was that miraculous conception of the manhood of Christ in the womb of the Virgin Mary, conceived by the holy Ghost: Another kind of conception the Scripture acknowledgeth not.

Object. But they say that Satan may steal the seed of a man, and that will be a fit matter for generation.

Answ. How can Satan keep in the vital spirits in the seed, when it is not in the proper place of generation? If a man's blood be let out of his veins, can Satan keep in the vital spirits in the blood, when it is out of the vessels of it, the devil when he lies with a witch his nature is cold, as they confess, therefore his seed is not a fit mater for generation, and is the mother able to nourish such a conception nine months in her belly?

Object. And if it be said that the devil hath begotten a child upon a woman, as Merling.

Answ. If there was such a one as Merling, the devil beget him not by generation; but it is more probable, which Serarius holds, writing upon Tobias, that Satan can first make a woman's belly to swell, as though she were with child: Secondly, in the time of her delivery, when she appears to be delivered, Satan can by slight present a child, and make the people believe that the woman hath brought forth this child, as he brought serpents, and laid them before Pharaoh, making him believe that they were newly created serpents, and the devil bringing the matter thus far to pass, then some evil spirit takes a body upon him; and that body he directs and guides, non ut forma informans, sedut forma assistens, and he doth strange things in this body.

Manie of old were deceived by this, thinking that Satan lay with women, and begat children, and they misapplied that place of Gen. 6.2. The sons of God saw the daughters of men fair, and they went in to them, and begat giants upon them: and the Poets from thence fabuled also, that Hercules was the son of Jupiter, and his mother was Thetis the goddess of the water; and Alexander the son of Jupiter Hammon.

Now let us consider what Satan can do upon the body of man, and upon the soul when it is in the boby, and upon the soul when it is out of the body

First, upon the body, he can transport the bodies of men out of one place to another, and he can strike the body with diverse diseases.

He can transport the bodies; transportation is twofold, first, imaginary transportation; and then real. Imaginarie transportation is, when one is only transported in mind. When Jeremiah was in Jerusalem, he was bidden go, and hide his girdle at Euphrates in Babylon, Ier. 13.4. this was but an Imaginarie transportation. So when the Lord carried Ezekiel from Babylon to Jerusalem, that he might see there the vile abominations, and Idolatry, which they were committing in the temple of Jerusalem, Ezech. 8.1. this was an imaginary transportation, and not a real.

A real transportation is this, when a man is locally removed from one place to another, by a good spirit or by a bad: by a good spirit, as when the Angel transported Philip to Azotus, Act. 8.40. and 1 King. 18.12. When I am gone from thee, the spirit shall carry thee to some place that I do not know: by a bad spirit; as the devil transported Christ out of the wilderness, to the pinnacle of the temple, Matth. 4. And in this sort of transportation, this is to be observed, that Satan in an instant cannot transport a body out of one place to another, the spirits of themselves flies nimbly as the winds doth, Psal. 18. compared with Heb. 1.7. showeth this. And as the lightning goeth from the East to the West in a sudden, so doth the spirits quickly: but when they carry bodies, they must fit themselves to the condition of the bodies, for bodies cannot be carried but more slowly, by reason of their weight and heaviness; and so the spirits must f • t themselves to their condition, and carry them the more slowly: so when the Angel wrestled with Jacob, he fitted his strength to Jacob's strength. The fire upon a sudden flies, yet in green wood we see it burns but slowly; so Satan must but slowly move the bodies when he transports them.

There are many who denies such transportation of witches from place to place; and they hold that it is only an Imaginarie transportation, and that Satan only represents to their phantasies such imaginations: but this opinion is most false, and hurtful to the common wealth, and it is contrary to experience, and innumerable, examples of those who have been really transported: and then it is contrary to reason, for what lets, but that one evil angel may transport bodies from one place to another, as well as good Angels may do; when as the evil angels have lost nothing by their fall, either of their strength or nimbleness. And this opinion of theirs, is contrary both to the Judgment of the Church and the commonwealth, and it favors to much this horrible and great sin, that it is not punished condignly as it deserveth; for the Judges who are of this mind, either they punish not the witches at all, or else but lightly, sparing their lives, and so they spare those, whom the Law of God commands to be taken away. And this opinion brings a blot upon Christian Iudicatories, both Ecclesiastical, and civil, accusing them both of ignorance and rashness, as though they could not discern what were done indeed, and what by imagination, and to accuse them of cruelty and injustice, as though they should condemn harmless and innocent persons to death for such things, which they never committed, but only being deluded by Satan, they seem only to have done such things, yet in judging of other crimes, there we presume there is no delusion, when they have the guilty persons confessing their faults, if they be in their right wits, and stand to their confessions made before. Moreover, these also may be put to death, who are deluded by Satan in their sleep, for when they were awake they made the covenant with the devil, as also because they desire most earnestly these things to be done, which they seem to do in their dreams: and they are most glad when they see these things performed.

Secondly, the devil can strike the bodies of men with diverse diseases; he can strike them both vitijs creationis, and vitijs accidentis. Vitia creationis are such, which men have from their conception; as to be crook backed. So with such diseases as befall men after they are borne, which are called vitia accidentis: so he struck Job with botches and boils: so he bowed down a daughter of Abraham's eighteen years, and we read in the Gospel of a dumb devil, Mat. 8.23. So of a deaf devil, Mar. 9.25. and of a blind devil Matt. 12.22. He may hurt all the senses and the tongue.

Here we must put a difference between the hurting of the good Angels and the bad. The good Angels doth hurt the wicked and preserveth the godly: the good Angels were sent to Egypt to kill the Egyptians, but to save the Israelites: but the evil Angels do hurt the godly as the devil hurt the body of Job, and the Angel of Satan buffeted Saint Paul.

Ob. But it may be said that David called the Angels who hurt the Egyptians evil Angels, Psal. 78.49. and he sent evil Angels amongst them.

Ans. We must put a difference betwixt Angelus mali, and angelus malus; they were Angels of evil, but not evil Angels, they were Angels of evil, because they inflicted punishments upon the Egyptians, but they were good Angels protecting, and sparing the Israelites.

Quest. What Angel was that which buffeted Saint Paul?

Answ. Some hold that it was concupiscence and lust, against the which Saint Paul strove. Others hold, that it was some great enemy of Saint Paul's; such as was Alexander the Coper-smith: And some that it was a disease in his body which vexed him; But it seems more probable, that Saint Paul was beaten and buffeted by some Angel of the Devil: for Saint Paul describes here such a sort of affliction, that might diminish something of that pride, and high conceit which he had with the many revelations made unto him by God. This prick was given him in the flesh, to diminish those high conceits. Now neither the calumnies of the adversaries nor the diseases of the body were fit to do this; and least of all concupiscence was fit to diminish those high conceits, for one vice cannot be cured by another: S. Paul glories in this infirmity; therefore it was not a vice, and if there was such a power granted to the devil over the body of Christ, that he might transport it here and there; why might not the devil have power over the body of Saint Paul to buffet it, seeing he had such power over the body of Job, to strike it with botches and sores.

Quest. How are those diseases which are sent from God, discerned from those which proceed from the Devil or from natural causes?

Answ. It is more easy to discern those which are sent from God, then those which are from the Devil at God's permission. When diseases are sent upon men in the very time of their sinning, then we may think that the disease proceeds from no natural cause, 2 Chron. 26.19. When Uzziah had his censer in his hand, to offer incense, and was stricken with a Leprosy in the mean time; there was nothing natural in this Leprosy. So when the Kings hand dried up upon a sudden; when he stretched it out to take the Prophet; this was a punishment inflicted immediately from God. So we may know by the long indurance of the plague, that it is from God; As when the Jews carried the Leprosy out of Egypt with them to the Desert, and to Canan, it might be known also by the color that it was not natural; sometimes it appeared red, Levite. 14.36. sometimes half red, sometimes green; and sometimes in the flesh of man, and in their clothes, and in the walls of their houses. This variety of colors shows that it hath been from God immediately. Last it was remitted to the Priest to try this disease, and not to the Physicians: which argues that it was sent from God, and not from nature. So when he smote the Egyptians in their hinder parts to their perpetual shame, Psal. 78.66. this disease came not from nature, but immediately from God. But sometimes the Lord inflicts a disease which proceeds from a natural cause; As when he smote Jehoram with an incurable disease in his bowels, 2 Chron. 21.18. This disease the Physicians call Diarrhaea, when the Liver and the Lungues rottes, and are disolved piece and piece, and so are evacuate: This disease had a natural cause, and a moral; The natural cause of it was evil diet, which corrupted both the Liver and the Lungues: therefore the text saith, his bowels fell out, by reason of the sickness day by day, for this disease piece and piece consumes the Liver and the Lungues, and ver. 19. it was two years before he died of this disease. The Moral cause of his disease was this, because he made Judah to go a whoring after Idols, ver. 13. if he had not committed those sins he had not so erred in his diet, neither would it have hurt him so (for it is the Lord that wounds and the Lord that heals.) God's will is the first cause preceeding all other causes, yet it takes not away natural and subordinate causes.

But those diseases which are inflicted by Satan, at the permission of God, it is hard to know them. All the Physicians could not tell what it was that bowed down the daughter of Abraham eighteen years, Luke 13.11. Therefore in such cases, when the diseases are not known whence they proceed, we should ever look up to the first cause: When Job was robbed of his goods by the Chaldeans, he looked up to the first cause, and he said, the Lord hath given, and the Lord hath taken; So no doubt when Satan struck him with such sores, he said, The Lord woundeth, and the Lord healeth: people commonly when they are stricken with some diseases they say, some witch hath done this, but they never look up to the first cause, the hand of God, but the greatest witch that bewitches them is their own infidelity.

The Jews for the most part ascribes all sudden diseases to evil spirits, and they make two sorts of spirits, one sort that kills in the night; And this they call Debher; And another which kills in the day time, and this they call Ketebh: and all the ground which they have for this is that which they take out of Psal. 91.6. he will deliver thee from the pestilence which walks in the darkness, and from the destruction which wastes in the day time; And the Targum following the Jews opinion Paraphraseth it thus. A caetu daemonum perdentium in meridie, that is, from the company of the devils who destroyeth in the noonetyme of the day; a • d the 70. translates i • , 〈 in non-Latin alphabet 〉 , & daemonio meridiano; that is, from a devil that flies in the day time.

As Satan can hurt the bodies of men, so he can hurt the soul, when it is in the body; as the evil spirit of the Lord came upon Saul, and struck him with madness and this is called 〈 in non-Latin alphabet 〉 and opposite to this is, 〈 in non-Latin alphabet 〉 Mar. 5.15.

So he can strike the heart with blindness, and hardness; but for the will of man it is moved by no external cause, but only by God himself: The Lord persuaded Japheth to dwell in the tents of Shem, Gen. 9.27. It is the Lord only who can peswade the will: Satan propounds and suggests temptations to the will, but cannot enforce the will. Hence it followeth that the devil cannot be said to be the cause of sin, directly moving the will, as God moveth the will to good: the will is a free working cause, and determinates it self to sin: therefore the Devil cannot necessitate the will to sin, unless the will give its own consent, non cogendo, sed suadendo nocet, non extorquet consensum, sed petit: Therefore it is, that the scripture so often exhorts us to resist the devil, Ephes. 6. and James 4. Resist the devil, and he will fly from you: And if the devil should draw men necessarily to sin, then it should be the devils sin only; and not man's, when as all sin is willingly committed: Therefore he is but indirectly the cause of sin, propounding and suggesting such objects which may affect the senses, and draw the will at last to give consent willingly to the sin.

When the soul is out of the body, the devil can do nothing to the souls of the children of God, for they are bound up in the bundell of life, 1. Sam. 25. but he can punish the souls of the wicked, according to that power which is granted unto him; and so much the more as the soul is the more immaterial then the body: So the punishments of the soul are more fearful then the punishments of the body▪ and although the bodies be more passable then the soul, yet the spirit hath more understanding; and when there is more understanding, there the pain and the grief is the greater; And there is the greater harmony betwixt spirits and their delights, then betwixt the senses and their pleasures, and consequently there is more grief in the soul then in the body.

If we would consider either the number, strength, order, or agreement of the devils amongst themselves, we must acknowledge their great power.

The order of the devils. First, there order: There is Belzebub the prince of the devils; & there are also inferior devils, as Rev. 12. the Dragō fought & his Angels, and Ashmodeus Lucifer princeps daemoniorū: Augustinus Nyphus in his book de daemonibus, cap. 17. saith Omnis multitudo dictat ordinem, & maxim in perpetuis substantijs; Every multitude requireth order, but especially those immortal substances; for as it is ordained (saith he) that men may live the more quietlie and peaceably, that there be superiors to rule, and inferiors to obey: So amongst the devils that they may hurt & annoy man the more, there are some superiors, and others inferiors; which power and superiority of theirs shall cease, when they can hinder no more the salvation of man: And as all principalities shall be given up then, 1 Cor. 15. So shall also (saith he) this principality of the devil cease then.

If we consider then there mumber we may see what great power they have; A Legion possessed one poor man.

Thirdly, consider that they are called Gibborim; potestates, strong ones, Psal. 78.25. he fed them with the bread of the strong ones, that is with the bread of Angels.

And lastly, consider their agreement: It is not Regnum divisum, a divided kingdom, they all conspire together for the overthrow of man: by all this we may understand what power the devil hath to trouble and molest poor man.

Now to conclude this point concerning the power of the devils, this is our comfort, that there power is a limitate power, and that they can go no further then God permits them, 1 Sam. 18.10. It is said that the evil spirit from God came upon Saul; why is he called the evil spirit that came from God, because he was sent by him, and restrained by him at his pleasure. The Lord can rule the devils at his pleasure, he cannot only restrain them that they hurt us not; but can make them instruments to serve for the good of his Saints. 1 Cor. 5. the Lord bids deliver the incestuous Corinthian over to Satan for the destruction of his flesh, that his spirit might be saved in the day of the Lord Jesus; The Lord makes the devil here his instrument for the mortifying of the corruption of the incestuous Corinthian, 1 Cor. 5.5. So he used the messenger of Satan to buffet Paul, that he might humble him, 2 Cor. 12.7. The planets the nearer that they are to the first mover, the more they are carried about with the motion of the first mover; and the less they follow their own motion, and those that are farther from the first mover, follows more their own motion, and less the motion of the first mover: and they that are farthest of all from the first mover, most swiftly perfects their own motion; And yet for all that, they follow the motion of the first mover also: Saturn that is nearest to the firs • mover, followeth his own motion very slowlie, and finishes both his own course in thirty years. The sun that is farthest from the first mover then Saturn, finisheth his own course more swiftly (in a year) then Saturn doth: But the Moon although she be the lowest of all the planets, and finisheth her course in twenty eight days, yet she follows the course of the first mover, and is carried from the East to the West. The Angels and the glorified spirits, are most carried and directed by God the first mover, and followeth not their own motion: The regenerate in this life they are too much busied about their own motion, and yet they are ruled and guided by the spirit of God; But the devilles who are farthest of all from him, and followeth their own motion most, yet they are enforced to follow the Lord and his will.

When Balaam would have cursed the people of God Num. 23.23. he was enforced to say that there was no enchantment against Israel; When the Lyon had killed the Prophet, yet he tared not his flesh, nor broke his bones. 1 King. 13.24. So the Lord restrains this raging Lyon the devil, that he make not altogether havoc of his Church, Pro. 30.31. there be four things which are comely in going, A Lyon which is the strongest amongst beasts, and turneth not away for any: a horse girt in the loins: a he goat also: and fourthly a King, against whom there is no rising up: Satan is a strong Lyon, who turneth not away for any, he is that strong horse girt in the Loyres, which rusheth into the battle, and none is able to withstand him. Ier. 8.6. he is also that he goat; Alexander was called Hircus caprarum Dominus duorum cornuum, Dan. 8.6. The strength of a beast lies in his horns, and Dan. 8.21. He was called Hircus caprarum, to signify, that he was but a young goat when he pushed the world, and none was able to withstand him: what strength then hath this old he goat, to push the children of men: And he is that King against whom there is no rising: Therefore we should be afraid of his strength always: But this is our comfort, that hell and destruction are before the Lord, Prov. 15.11. to be before the Lord signifieth not only that things are known to him; but also that they are under his power and subjection, Gen. 13.9. Is not the whole land before thee? so Cant. 8.12. my vineyard which is mine is before me; that is, it is in my power, and belongs to me; So hell and perdition are before the Lord: That is hell, and the devilles who are tortured there, howsoever they resist, yet they are subject to the Lord.

These spirits must always be at the Lord's command, and subject unto him. The Apostle saith, Heb. 2.8. That he hath put all things under his feet; but we see them not as yet put under him; sed tandem proferet victoriam injudicum, and then his enemies shall be quite trode under his feet, Mat. 12.20.

SECT. 12. Of the knowledge of the devils, and of their predictions of things to come.

THe devils hath great knowledge, and therefore they are called 〈 in non-Latin alphabet 〉 .

Four things make them to have great knowledge. First, they know things, uno intuitu, and they are intelligentes creaturae, sed non ratiocinantes, they know not, as the Schoolmen saith, Hoc ex hoc; they reason not as we do, gathering this of this, but because they know not all things together, therefore they learn, hoc post hoc, this after this. When we behold the face of a man whom we know, here we rest without any reasoning to inquire who he is; but if we have forgotten the man whom we have seen before, then we begin to recollect, and bring ourselves to a particular knowledge of the man, as where we have seen him before, how they call him: The first sort of knowledge which we have of the face, is, minus universalis, & magis distincta, but the second is magis universalis, & magis confusa. When the devil looks upon things he knoweth them, uno intuitu, as when we look upon a known face. Our knowledge again is more confused, and therefore we come to it by reasoning this and that way.

Satan when he looks upon the effects, and the cause, he doth not abstract and separate them as we do when we foretell by the causes, the effects following, neither looks he by the effects unto the cause. Our sight is quicker than our hearing, and therefore we see the lightning before we hear the clappe of the thunder; but the devil takes them up both at one time. The devil being a spirit knows many things which man knows not, and he apprehends them sooner than man, both for the impediment of his senses, and dullness of his wit, when we consider how far one man differeth from another in quickness and understanding; and how dull another is in conception and understanding; by this we may be led to take up what difference there is betwixt the knowledge of the devil, and the knowledge of man; and that he far surpasseth man in understanding: compare but Archimedes his quickness of wit, with Croesus his dullness, and then ye may see what difference there is betwixt man's knowledge, and the devils: Archimedes could find out to tell how much base mettell was in the King of Siracuses crown, which was made to him, although he brake not the crown. This was an admirable and great skill: Croesus again was as dull in his conception, when he caused to take the flesh of Testudo the shell crabbe, and the flesh of a lamb, and boil them in one vessel to try which of them should be soonest boiled, and whether the shell crabbe would be as slow in boiling as in going, and come as far behind the lamb now, as before; therefore Tyrius said of him, that he was Regum stultissimus, & coquorum infaelicissimus, of all kings the most foolish, and of all cookes the most unskillful; Archimedes his skill far surpasseth Croesus his dullness, so the wit of the devil far surpasseth man.

The Angles knoweth not this by this, as we do; when the doors was sprinkled with the blood, they reason not after this manner as we do, this is the sign, therefore such a man dwelleth here; but the blood was sprinkled upon the doors, for to assure the Israelites, that none of their houses should be killed.

Object. But ye will say, if the Angels compone not things, but apprehend only simple things, they have the basest sort of knowledge, for children apprehend first simple things, then they compone things; and thirdly, they reason; and thus they proceed from the imperfect to the more perfect, & posteriora origin, sunt dignitate prima; and these things which are last taken up, are most excellent; now the Angels taking up things only simply, they seem to have the basest sort of knowledge.

Answ. The Angels by their simple essence know things, and not by passion, as we apprehend in our mind.

Secondly, the Angels when they apprehend simple things, it is without any kind of imperfection (as it is when we apprehend them) & eminenter includunt perfectionem compositionis, & discursus. Secondly, their long life makes them to have great skill: Satan is an old Serpent, therefore his skill must be very great. Let a man live but Nestors days, and have good wit, together with long experience, he cannot choose but to be wise: Satan saw from the creation of the world, and shall see to the last Judgment; he saw the first world drowned with water, and shall see the second destroyed with fire, therefore he must understand much. It is a long time ere a man come to knowledge, and he spends a great time in folly, and if he live long he forgets as fast and faster than ever he learned: But Satan Nescit quid sit oblivisci, and therefore great must be his knowledge.

Thirdly, the great employment of Satan hath bred him great knowledge: he saw the rising, the height, and the fall of the four Monarchies, he had a hand in them all, & quorum pars magna fuit. He was at the consultations of all the tyrants against the Church, and no wicked deed was ever achieved, but Satan was at the plotting-of it: and therefore great must be his skill.

Fourthly, his great intelligence that he hath abroad; makes him to understand much; for the evil spirits from all parts give intelligence one to another; and as the Cherubims were painted in the temple with their faces one to another, signifying that their is a correspondency amongst the good Angels, for the propagating of the Kingdom of God; so the devils agree one with another, to give mutual intelligence for the upholding of their kingdom, & Regnum non est divisum, Mat. 12.25. The Lord knows only the secrets of the heart; as when Sarah laughed within her self, Gen. 18.12. and the Pharisees reasoned within themselves, Luk. 6.8. 2. King. 8.26. John. 2.25. Heb. 4. all things are naked before him, 〈 in non-Latin alphabet 〉 a speech borrowed from the Priests under the Law, who when they killed the beast, all things that were within the beast were laid naked before the Priest, and he saw what was found, and wh • t was corrupted: so all our thoughts are naked before the Lord, he knoweth which are good, and which are bad; and therefore the Arabians say, Tu solus domine, nosti substantiam pectoris; and thus they call upon him; O thou who knowest the thoughts of men, when they hold their peace; that knowledge is the most excellent knowledge, which we attain to by knowing the cause: but God knoweth all things as they are in their causes, originally, but our thoughts are in the heart, as causes: and therefore it is most fit that God should know them, who is rather said to understand intelligible things then visible, because they come nearer to his nature, & magis sunt in actu, & ill est purus actus. This knowledge of the heart Satan hath not, but only by effects, and here he knoweth this of this, and this after this, because he hath no knowledge of the cause but by the effect here; he conjectures what is in the heart, as the Physicians by the pulse can tell the disease. Erasistratus the Physician was much commended, who perceived by the countenance of Antiochus King of Seleucia his son, that he was taken in love with his mother in law; if a Physician by the beating of the pulse, and countenance can take up this, much more can the devil do; and if the Fisher by stirring of the corke, knoweth that there are fishes in the net, much more may the devil know what is in the heart by signs.

The Lord knoweth the thoughts of our heart a far off, which the devil doth not, Psal. 139.17. and as the Gardener in the Winter foretells, that this root will bring forth such an herb, and this tree such a fruit long before the Spring. So the Lord seeth the thoughts of the wicked a far off. When the Prophet foretold Hazael▪ that he should be King of Israel; and foretold also▪ what cruelty he should exercise upon their women and children, that he should rip up the bellies of the women with child, what man or Angel could have foreseen this? When it was told Hazael, he wept, and said, Am I a dog, 2 King. 8.13. that I should prove such a cruel monster, but yet he proved such a monster, as the Lord foretold; because from the wicked comes wickedness, 1 Sam. 24.13.

The Lord can foretell contingent things. There are three sorts of contingent things, as the Schoolmen observes: the first is contingens natum, the second is contingens rarum; the third is, contingens indefinitum. Contingens natum, they make to be that which usually falleth out, as a man when he is old to have white hairs. Secondly, there is contingens rarum which falleth out very seldom; as when a man is digging the ground, he findeth a treasure: Satan can hardly foretell this, because he knoweth not perhaps where the treasure is hidden, no more than he knew where the body of Moses was buried, Deut. 34.6. Thirdly, there is contingens indefinitum; as whether Peter will run the morrow or not? This Satan cannot fortell. These contingent things God only can foretell, Tell us what is to come, that we may know that ye are gods; that is, if ye can foretell things contingent: Therefore James Chap. 4. (because all contingent events depend upon the Lord) willeth us to say, we will do such and such things, if the Lord will.

A man and a maid are married together, to foretell that they will have children, this is easy to do, because it is contingens natum; for usually young folks beget children: but to foretell how many children they will have, whether ten, or twelve: The devil more hardly can foretell this, because it is contingens rarum. But lastly, whether they will prove wise men or fools, that is, contingens indefinitum: Solomon himself could not foretell that, Eccles. 2.19. and the devil himself cannot foretell this.

The Prophets illuminate by the Spirit of God, understood things, past, present, and to come, for he revealeth his secrets to his servants, Amos 3. therefore the Prophets were called Chozin videntes. The Prophets understood things past. Satan may understand things well enough, ab exord • o temporis, from the beginning of time, and remember them very well. But he cannot know exordium rerum, the beginning of things; for God hath them only written in his book, Psal. 139.16. In thy book are all my members written, which in continuance were fashioned, when as yet there was none of them: So he hath the book of life, in the which men's names were written before the foundation of the world, Rev. 3.5. and these whose names are written in this book, he revealeth to his servants the Prophets, Phil. 4.3. I entreat you to help these my fellow laborers, whose names are in the book of life; but all this knowledge is hid from Satan.

Secondly, the Prophets know things present, although they were absent from those places where they were done, 2 King. 5.26. Was not my Spirit with thee, when the man in his charet turned to meet thee. So Elisha knew well enough the secrets of the King of Syria, and what was done in his secret chamber, 2 King. 6.12. although he was absent. So Paul, although he was at Ephesus in Asia, yet his spirit informed him what was done a far off in Corinth, 1 Cor. 5.3. yet the Prophets could not foretell such things, when the Lord revealed not himself unto them, as 2 King. 4.27. Her soul is vexed within her, and the Lord hath hid it from me; for prophesy was not habitus sed actus transiens; and as the lute ceaseth to give a sound when he that playeth ceaseth to play; so they could not prophesy when the Lord illuminate them not. But Satan and his sorcerers cannot foretell things when they are absent, unless they be informed by other spirits, or see the effects in the cause; as Satan can foretell that the river of Nile will overflow, when he seeth the rain in Ethiopia like to fall.

Thirdly, the Prophets being illuminate by the spirit of God, foretold things that were always hidden, and which no ways depended upon any natural cause, such as was the incarnation of Christ, and his resurrection, and such like: which mysteries the Angels themselves desire to look into, 1 Pet. 1.12. But they understood them not, before they were revealed to them; far less could the devils understand them: So the Prophet foretold three hundred years before the birth of Josiah, 1 King. 13.2. that he should offer upon the altar the bones of the Priests that burnt incense at Bethel. And Elias foretold the death of Joram, and what disease he should die of, to wit, of a disease in his bowels, 2 Chron. 21. These things Satan and his sorcerers could not foretell.

Object. But the Prophets of God foretold many things which never took effect, Isaiah foretold Hezekiah that he should shortly die, and yet he lived fifteen years: So Jonah foretold the Ninevites, that within forty days Nineveh should be destroyed, and yet Nineveh was not destroyed, as Jonah foretold?

Ans. There were two sorts of prophesies: the first was independens & absoluta prophetia; which was called the prophesy of prescience; and this always took effect. The second sort of prophesy was the prophecy of commination or threatening, which was conditional, and respected always the second causes, and this took not always effect. If this sort of prophecy be considered in the second causes, it may be said to take effect, as, Set thy house in order, for thou shalt die; if ye will respect the disease it self, or the constitution of Hezekiah body, Hezekiah shall die, but look into the first cause, to God's will, who appointed to prolong Hezekiah his life, he shall not die.

Quest. Whence hath the devils this their knowledge to foretell things to come?

Ans. They have not this knowledge by experience and observation of natural things only, but they learn also many things from the Scriptures; for although the Scriptures be a sealed book to them, in respect of the spiritual knowledge of it, yet they have a literal knowledge of the Scripture: The good Angels learn from the Church daily, Eph. 3.6. and they desire to look to the mystery of the incarnation with our stretched necks, 1 Pet. 1.12. they grow daily in the spiritual knowledge: But the devils who are bound in chains of darkness, Iud. 6. are more and more darkened in spiritual knowledge daily: when a man comes out of a great light into a dark place, that weakens his sight much, but take him out of a dark place, and put him in a clear place again, then it will make him quite blind: Dionysius the Tyrant of Sicily, above his prison built a very lyghtsome and white chamber, which he whitened over with lyme, and when he had a long time detained his prisoners in a dark dungeon, he suddenly brought them into this bright place, wherein instantly they became blind, because their eyes were not able to bear so sudden a change: So the Devils were in a place of great light in the Heavens, then they were cast down into the low helles, and there they were fettered with the chains of darkness; But when the light of the Gospel was revealed, It made them more & more blind, that they have eyes now and sees none, and they have no spiritual understanding of the mysteries of the Gospel; But when they see the Scriptures, they may have the literal knowledge of them well enough, and foretell things to come by them; and many things which should befall to the Church; they might foreknow the rising and the falling of the mornarchies out of Daniel, and they might foretell the nativity of Christ by searching the Scriptures, and many things which should befall the Church in their latter times, by observing the book of the Revelation. The Oracle of Delphi gave this answer to Alexander, Invictus eris Alexander; This was easy for the devil to foretell, because Daniel foretold the fall of the Medes and Persians by the Greeks: So the Oracle of Delphi foretold to Croesus, that his Kingdom in the fifth generation should perish: This the Devil might easily learn out of the Scriptures; for God visits the sins of the father upon the children, unto the third and fourth generation, and the children filling up the measure of their fathers iniquity, then his Kingdom was shortly to come to an end. A man murders another and escapeth. It is easy for Satan to foretell what death he should die out of the Scriptures; he who kills by the sword, shall be killed by the sword: and sometimes the Lord useth the devil as his executioner and hangman; It was easy for the devil to say to Saul, tomorrow thou shall be with me; because the Lord used him as his executioner in this Judgment.

Satan when he foretelles things to come, he speaks with a low voice, and out of the ground; and he pipes as chickins do when they are new hatched, Isa. 8.19. sometimes he flatters the party who expects the revelation of him; and therefore Demosthenes said that the Oracle of Apollo did but 〈 in non-Latin alphabet 〉 , that is flatter Philip of Macedon: So when Alexander came into the temple of Jupiter Hammon, the priest called him 〈 in non-Latin alphabet 〉 , fair child, which Alexander took to be 〈 in non-Latin alphabet 〉 , Jupiter his son.

But when the Devil was doubtful of the events of his prophesies, then he gave his answers doubtfullie, that they might admit a double sense; Such was those answers which he gave by his false Prophets to Ahab King of Israel, when he was going to besiege Ramoth Gilead, They demanded of him who should prevail? He answered the King should prevail, but he tells not which King, whether Syria or Israel. 2 Cro. 18.11.

His responses were so doubtful, that the wisest amongst the heathen could not tell what to make of them.

All his responses were doubtful, therefore he was called 〈 in non-Latin alphabet 〉 Apollo; He being asked how the gods should be worshipped, gave this answer, 〈 in non-Latin alphabet 〉 Mittite capita Iovi, hominem vero Saturno.

The falacie lay here in the accent, for 〈 in non-Latin alphabet 〉 being accented (accentu gravi) signifieth a man, but 〈 in non-Latin alphabet 〉 being accented (accentu circumflexo) signifieth a torch or a light; but they mistaking the word 〈 in non-Latin alphabet 〉 they sacrificed a number of men to him instead of setting of lights before him.

When the plague was very hot at Athens, they asked the Oracle of Apollo how it might be remedied: the Oracle answered and bade them duplare aram, which neither Plato nor Aristotle understood; Plato by Geometry, went about to find out how the Altar might be doubled; But the Oracle meant, that they should double their sacrifices to the gods, and then the plague should cease.

Example the third.

Aio te Aeacida Romanos vincere posse, the words imply a double sense here, either that the Romans might overcome, or that they might overcome the Romans.

Some hold, that by the placing of the negative particle, the devil deceived Eve, as when he laid unto her, non moriendo morieris; for they say, when the negative with the Hebrews is placed before the finite and the infinite verb, then it neither certainly affirmeth, nor denieth, but leaves the matter in doubt.

This (say they) is the affirmative.

Non moriendo morieris; perhaps ye may die, and perhaps not: Thus Satan deceived Eve (say they) when he saw her begin to doubt, perhaps we shall not die: But this rule holds not; for (non) being set before the finite and the infinite, doth flatly deny, Psal. 49.7. Non redimendo, redimet fratremsuum, that is, he can no ways redeem his brother from death. And so when this particle (non) is set betwixt the finite and the infinite, it denieth only in part, Ier. 46.28. I will chastise thee in Judgment, Sed evacuando non evacuabo te, that is, I will chastise thee in judgment, but not destroy thee, here the particle (non) being set betwixt the finite and the infinite denieth not flatlie, but only in part, yet being placed here before the finite and the infinite, it is altogether negative; wherefore non moriendo morieris, flatlie denieth here, and not doutfully.

He hath likewise deceived some, by doubling the negative particle: when Manfredus did contend with Charles, about the Kingdom of Naples, he got this answer from the devil, Non non gallus superabit.

Fifthly, he manifested his deceit by the similitude of words: Such was the Oracle which Thusidides makes mention of.

〈 in non-Latin alphabet 〉 , Here they read 〈 in non-Latin alphabet 〉 , and some 〈 in non-Latin alphabet 〉 , and they could hardly discern, whether to prepare themselves against the war, or to use remedies against the sickness.

Sixtlie, the deceit lay in the words themselves, which suffer a double interpretation, Gen. 3. That day that ye shall eat of this fruit, your eyes shall be opened, and ye shall know good and evil: We know good and evil two manner of ways, first in theorie, and then by miserable experience; they knew good and evil in the first sense before their fall, but by miserable experience, when they did eat of the forbidden fruit.

These Oracles hath very often deceived men: Therefore Oenomaus the Philosopher wrote a book against them, which had this inscription, De oraculorum falsitate; As Plutarch wrote a book de oraculorum defectu; And Porphyre testifieth, when as the Oracle of Delphi could not divine by the stars, what should befall them, the Oracle desired them, that they would ask him nothing at all, and he told them that if they ceased not to ask him, he would tell them lies.

Object. But the Lord seemeth by the Prophet Elisha, to give a doubtful answer to Hazael, 2 King. 8.10. To whom Elisha said, go tell him that he shall not recover at all, for the Lord hath told me that he shall certainly die, The words seem also to carry another sense; Go tell him that he shall recover, although the Lord said that he shall die: He shall recover, because the sickness of it self is not deadly, he shall not recover, because Hazael dipped a clothe in water, and laid it on his face that he died.

Answ. There is but one meaning of the Prophet here answering to Hazael; but the Critics amongst the Jews found out another sense, reading in the margin, 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 Judgment, w ^ch might seem to be given out very doubtully; I will bring him to Babylon, to the land of the Chaldeans, and yet he shall never see it, although he die there.

Answ. Because this perfidious King, would not believe the Prophets of God, who told him so plain that he should be carried to Babel; therefore the Lord tells him this closelie, which soon after he understood, when his eyes were picked out of his head at Riblah, and he carried to Babel.

Quest. What are we to think of Balaam, whether was he a Prophet of God or a Diviner only?

Answ. First he was a Diviner only, but afterward the Lord put a parable in his mouth, ponere sermonem in illis, 2 Cor. 15.19. carrieth a notable Emphasis with it, whereby is signified, that the Lord ruled their tongues, directed them what they should speak, and sanctified them: So the Lord guided the tongue of Balaam, and opened his eyes to Prophesy; Thus far the Lord put this parable in his mouth; but he sanctified him not, for he following the wages of iniquity, returned to be a diviner again: And the Jews applieth this proverb to him, Camelus cornua quaerens aures amisit; That is, Balaam hunting for honor and seeking after riches, lost the gift of Prophecy; and amongst the rest who were killed in the battle, it is said, that Balaam the Diviner was killed. Ios. 13. This gift which Balaam had was only from the spirit of illumination; And there was a great difference betwixt him and the holy Prophets of God, Luke 1.70. and the Hebrews observe, when it is said the Lord appeared to Laban, to Balaam, and to Abimelech, there is less meant here, then when it is said, the word of the Lord was unto Isaiah, to Jeremiah, to Ezekiel, for that implied that the oracles of God were concredit to them, as to faithful witnesses, but he did not concredit his word this way to Balaam, he was but like a trunk, through the which the Lord spake.

Quest. How differ the predictions of the Prophets, from the Predictions of Satan and his instruments?

Answ. The predictions of the Prophets were for the most part of spiritual things, and they prophesied but of temporary 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 always conditionem crucis, that is, some temporary crosses to be added to them; they shall receive a hundred fold, but with persecutions, Mark 10. 30. but the false Prophets prophesied always placentia, pleasant things. Thirdly, when the Prophets foretold Judgments to come, this condition was always reserved; if the people repented not, this Judgment shall come; but the false prophets foretold all things to fall out by a fatal necessity. Fourthly, when the Prophets foretold Judgments to come, although they took not effect, yet they were not holden for false Prophets, such was the Prophesy of Jonah to the Ninevites, and of Isaiah to Hezekiah; for God is merciful when men repent; But the false Prophets when they prophesied good things to come, and they came not to pass, then they were holden for false prophets: So Jeremiah convinced Hananiah that he was a false Prophet, Ier. 28. when he promised to Icconiah his return out of Babel.

The Prophets had certain signs by which they demonstrated to the people what should befall them, as when the Prophet Isaiah went naked and barefooted; This was called Siman 〈 in non-Latin alphabet 〉 , this was a note to discern the Prophets by, but it was not 〈 in non-Latin alphabet 〉 , for the false Prophets used also these signs, as Zedekiah made him horns 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 marvelous 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 sign or a wonder, Deut. 13.1. These were but lying wonders, but the Prophets of God they gave Oath, a true sign 2 King. 20.9. this sign shalt thou have of the Lord: This Oath comes from atha venit; As I am a true Prophet this shall verily come to pass: So Moses confirmed himself to be a Prophet by his true miracles which he wrought before Pharaoh. And last the true Prophets always prophesied according to the law, and never against it Isa. 8.20. If they speak not according to this word, it is because there is no light in them.

The knowledge of the devil serves only to the dishonor of God, & to hurt poor man. The Apostle, 1 Cor. 13.1. showeth if a man could speak with the tongue of men and Angels, and have the gift of prophecy, and understand all mysteries, and had all knowledge & faith; so that he could remove mountains, and have not charity it profiteth nothing. Although Satan speak all languages, foretell things to come, & have the knowledge of all mysteries, and could remove mountains, yet this is all nothing, because he wants charity: All this his skill he employs only to the destruction of man, Therefore his knowledge serves but as a barrel of pitch to cause him to burn the faster in hell fire: his knowledge wants charity and nothing which he knows is profitable to man, until he reveal it unto him: he is compared unto Stellio which every year casts the skin of it (as Aristotle and Pliny testifieth) & this skin being drunk in a little wine is a sovereign remedy against the falling sickness; but this envious creature presently eats it up again, least man should reap any benefit by it, so the envious devil hides from man all that can profit him.

Satan's knowledge is most hurtful to us; When a Physician studieth physic, only to know his science, that is Curiositas, when he studieth to know his science, only that he may be known, this is ambitio. When he studies his science that he may cure others, this is Charitas; but if he should study his science to poison others, this were Crudelitas. All the study of Satan is under fair pretences to destroy man, Revel. 17.4. The whore is said to have in her hand a cup of gold, full of abominations, 〈 in non-Latin alphabet 〉 1. Plenum philtris impuris, for these philtra and pocula amatoria, were mixed commonly with most impure and filthy things, tending to bewitch men. So when Satan presents a gilded cup to us, wherein he promiseth most wholesome Physic to us, and most skillfully tempered, yet mors est in olla.

SECT. 13. Of the craft of the Devil.

THe Scripture saith, Let no man deceive you in sublime discourse, touching the worshipping of Angels pressing to that he knoweth not, Col. 2.18. Here is forbidden the adoration of Angels, and an opinion Phantasticall of them, either to extol them further then appertaineth to the degree of a creature, or to extol a man's knowledge of them further than he hath a ground, but to inquire so far as the Scriptures teacheth us, or nature it self, either of the good angels, or of these revolted Devils, that is not forbidden: To converse with them, to employ them, to covenant with them, or to worship them that is forbidden, but the contemplation of their nature, their power, their illusions, either by scripture or reason, is a part of spiritual wisdom; for the Apostle says we are not ignorant of his stratagems, and it is no more unlawful to inquire the nature of evil spirits, then it is to inquire the force of poison in nature, or the nature of sin and vice in morality.

First let us consider what instruments Satan made choice of, to deceive the woman by; he made choice of the Serpent, the craftiest beast in the field: As Joab made choice of the wise woman of Tecga, and put a Parable in her mouth, for to beg pardon for Absalom at the Kings hand, he is 〈 in non-Latin alphabet 〉 ; this 〈 in non-Latin alphabet 〉 is sometimes taken in a good sense gnarum, Prov. 27.12. the crafty seeth the Plague, and hideth him: and sometimes in a bad sense Ier. 4.22. they are crafty to do evil. Satan is crafty in this sense.

Satan makes choice of the subtlest heads to be his instruments: And as the mouth breeds in finest clothe, so Satan commonly employs the craftiest and best wits, to be his instruments to trouble and vex the Church of God; As he chose Vlpian that great Lawyer to write books against the Christians; so he made choice of Porphir that great philosopher, to write against the Christians; and Galen the Physician, and Lucian the scoffer, and Julian the Apostate: But God makes choice of the foolish things of the world to confound the wise; the Angel spake out of the mouth of Balaam's Ass, these crafty temptations of Satan are called his snares. 1 Tim. 3.7.

Satan in his temptations he observes the humors of the body of man, and that humor which predominates most in the body, that humor he observes and takes occasion to tempt men by it. When God converts a man to grace, he doth not take away the natural humors of the body, but only rectifies them; But Satan perverts the humors of the body, that by them he may work man's destruction, and especially he works by melancholy upon the body; and therefore melancholy is called esca diaboli by the Fathers; such was the melancholy of Saul, the devil wrought upon his constitution, and troubled him sundry times, and Math. 17.15. this melancholicke in the Syriac is called Bar Agara, and they translate it commonly filium agri, the son of the field, but not rightly, for filius agri signifieth properly an husband man, as filius civitatis signifieth a Citizen, Luke 15.15. Therefore they translate it better, who translate it Bar extra, & agar a domum; because the unclean spirits made the melancholious man fly out of the houses; and to live amongst the graves. These devils they call Sorodaemones, that is sepulchrales larvae, who drove the melancholickes to live amongst the graves, Math. 8.29. and tombs of the de •• . These sometimes are called 〈 in non-Latin alphabet 〉 : and 〈 in non-Latin alphabet 〉 : and the Greek Physicians call this disease 〈 in non-Latin alphabet 〉 ; Nebuchadnezzar was vexed with this.

When Satan possesseth these melancholickes there is some natural thing in this disease, and some spiritual, and both would be removed, both the next cause, and the remote cause: A man is taken with a fever; the chief cause, is the abundance of choller, and the second cause is, because he hath walked too much in the heat of the sun; first his choller must be purged, and then he must be removed to a place where there is more shadow, and not so much heat: These melancholickes are not cured but by prayer, and fasting, as by a spiritual Antidote; There must also Physic be used for the purging of this melancholy, which is the Devils bait; An evil spirit came upon Saul, and David played upon his Harp, and then the evil spirit left him, 1 Sam. 16.24. David used a double remedy here to help this trouble of Saul; first the sweet singer of Israel sang Psalms, 2 Sam. 23.1. by his calling upon the name of the Lord, he cast out this devil. Secondly by his music he settled his melancholy; when the Physician prescribed to the melancholean, to abstain from such and such meats, because they either increase or at least doth irritat this humor of melancholy; They may do this, not only because it is wholesome to the body; but also because it is the Devils bait; therefore they prescribe abstinence from such; No sort of diet displeaseth or pleaseth Satan, but by accident, because by them the humor is increased, which makes way for his temptation.

Satan observes the full moon, and then vexeth the Lunatickes: The second sort were those whom Satan vexed not monthly as he did the Lunatickes, but oftentimes whensoever it taketh him, it castes him into the fire, Mark. 9.18.22.

Those whom he vexed in the full moon, were called Lunatici or Siderati.

We must put a difference betwixt these, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 were those who any ways were possessed by the devil, they were called also arrepticij, 〈 in non-Latin alphabet 〉 were those whom Satan possessed in the full moon 〈 in non-Latin alphabet 〉 were those who were Christians, but for their abuse of the holy mysteries of God, they were possessed by Satan for a time, and 〈 in non-Latin alphabet 〉 was a natural disease which we call madness. Those Daemoniackes and Lunatickes were only cured by the Lord himself, and his power. Those who were 〈 in non-Latin alphabet 〉 were cured by the exorcistes in the Primitive Church; and 〈 in non-Latin alphabet 〉 madness was cured by Physic and natural means.

Satan knowing well the natural cause of things, and that the moon is hot and moist: it is hot as the sun although not in so high a degree. Psal. 121.6. 〈◊〉 sun shall not burn thee by day, nor the moon by night. He knew also that she was humide and moist and fit to nourish things. Therefore the Scriptures call herbs protrusiones lunares the precious things brought forth by the moon, Deut. 33.14. Because the moon is humide and hot, she works upon our brains and makes them to swell up: heat and moisture causes things to swell up as we see in leaven. Therefore the scripture calls pedom fermentatum a swelling foot Deut. 8.4. neither was thy foot fermented, that is, it was not swelled, so heat and moisture causeth the brain to swell in the full moon, and Satan observing this, troubleth the brain of the Lunaticke then.

Everyone that is Lunaticke is not a doemoniacke, or possessed by a devil. If this disease depended simply upon the moon, then all men should be doemoniackes. Therefore to make them doemoniackes, it was necessary that the body should be affected thus and thus, so that the moon might afterward produce in the body this disease; The moon works nor so upon bodies, that she produceth this effect upon them, unless they be so affected before, that the moon may produce this effect upon them; and when the devil affects the body, so that he makes it subject to such an operation of the moon; then he that is Lunaticke is arreptitius and possessed by the devil.

The secohd sort were those whom Satan vexed not monthly, but whensoever the fit took him, he threw him in the fire, or in the water.

Observe here first the devil vexed him who was possessed from his infancy: 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, Mark 9.18.

He vexeth him from his infancy: as the devil vexed this miserable creature from his infancy, so the Lord hath his good Angels waiting upon infants to preserve them in their infancy, Math. 18.10. Take heed that ye despise not one of these little ones, for I say unto you that in heaven their Angels do always behold the face of God. Angels have a care of all God's little ones, but especially of his little ones in age, whom he sets down 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 necessary for the use of man, therefore those who were proscripti of old, interdicibantur▪ igne & aqua; Satan abuses these two elements to the hurt of man, either when he throws him into the fire, or into the water: and the good Angels have a special care over young ones that they fall not into the fire or water, this is a special part of their charge to preserve the sons of men. Angels have a threefold motion; first, motum circularum, their circular motion: secondly, they have motum rectum, a straight motion up and down: and thirdly, they have their reflex motion. Their circular motion they make to be this, when they are always 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 down upon the Lord Jesus Christ to be the ministering spirits unto the Saint, John 1.51. And their reflex motion they make to be this, when one of the Angels cries to another and says, Holy, holy, holy is the Lord of Hosts, Isaiah 6.3.

The devil 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 〈 in non-Latin alphabet 〉 Mark 4.39. It is he that can bridle and restrain the Devils that they cannot hurt when and where it pleaseth them. The Devil made him foam at the mouth, and gnash with his teeth, Mark 9. and tear himself, if Satan can vex so poor creatures when they are but as warders, what will he do to them when he hath them close prisoners in hell. And if he hath so vexed the green tree (as Job, and the daughter of Abraham and this young child) what will he do to the withered trees; and if his little finger have been so heavy on poor creatures on earth here, how heavy will his loins be on them in hell, where there shall be weeping and gnashing of teeth, Math. 13.42.

This 〈 in non-Latin alphabet 〉 or veterator labors to deceive our sight, and that three manner of ways; first by the object; secondly by the mids, and thirdly when he vitiates the organ it self: first by the object, when he shown to Christ the glory of the whole world, he thought to have deceived him by the object, Math. 4. When the Moabites took the water to have been blood, when the sun 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 oar in the water, that part which is in the water seems to be broken, and that out of the water seems to be whole, the deceit is in the mids, when we see a fish in the water, the fish seems 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 thick and gross, but if a man were in the water, and beheld another standing upon the brink of the River, he should seem to the beholder much less than he is; The reason is, because the next midse to the eye is thicker and grosser, and the remote midse is rarer and thinner: When Simon Magus seemed to fly in the air, Here the deception was in the midse; for the devil put some false midse betwixt their eye and the object, that he seemed to fly. Thirdly the sight is vitiat when the orgaine is vitiat; as when one hath the yellow-jaundies, then all things seem yellow to him: So when the humors are gross, and hinders the sight from being carried to the Nerve opticke; then the impediment is in the Organe: When Satan possessed a man with a dumb and a blind devil, then the organe it self was corrupted, Math. 12.22.

The Devil can deceive the sight, therefore these Jugglers who delude the senses, should not be suffered in a Christian Common-wealth; for it is the first degree to witchcraft.

Fourthly, as this crafty Satan deludes our senses, so doth he our fantasy: The fantasy is a midse betwixt sense and understanding: Therefore the devil troubleth our fantasy more than our sense; and because fantasy is the next gate to understanding, therefore he troubleth it most.

Fifthly, this crafty devil deceiveth our understanding 2 Cor. 11.13. But I fear least by any means, as the Serpent deceived Eve through his subtlety, so your minds should be corrupted. The evil angels can put into the heart evil thoughts, stir up evil passions, to obscure the understanding, to deprave the will, and trouble the fantasy: they can oppose themselves to the good Angels, when they are about to illuminate the fantasy, and represent good thoughts to it: but they cannot directly enter into the understanding. This Serpent hath yet more dangerous temptations, which are called Profunda Satanae, the depths of Satan. Revel. 2.24. who can find them out, and what have we to oppose against them. Prov. 21. There is no counsel against the Lord; Achitophel his counsel was like the Oracle of God. 2 Sam. 16.23. and yet the Lord turned it all to foolishness. 2 Sam. 15.31. So all these depths of Satan which he plots against the Church, the Lord can turn them to folly.

Sixthly, Satan in his subtle temptations pursueth the weaker first. The Apostle 1 Cor. 7. sets down a heavenly order; God is Christ's head, Christ is the man's head, and man is the woman's head; Satan in his temptations began with the woman first; Secondly, he tempted man the woman's head; Thirdly, he tempted Christ the man's head; But he d •• stonever assay to tempt God Christ's head; because no unclean thing enters into the heavens, Revel. 21.

He tempted the woman first, and then the man: Hence we may learn, that sorcerers, and magitians are more dangerous instruments of the devil then witches are.

Satan tempted the woman first, therefore he prevails most with that sex; yet Exod. 22. ye shall not suffer a woman witch to live. so Lev. 20.27. and as Satan deceived the woman first; So his instruments are readiest to deceive silly captive women loaden with sins, 2 Tim. 3.6. when they creep into their houses▪ in the Syriac it is damchaldin. Chalda signifieth properly mustellam or viverram, a we fill or a ferret, for as a ferret seeketh out all the corners of the clapper, so the Heretics craftily creep into silly women's houses, and deceive them. And as the devil tempted the woman first and deceived her, and made her the instrument to deceive the man: so he moved Job's wife to tempt him, and Miriam to move Aaron to murmur against Moses; Therefore the text says, obl • cutae sunt Miriam & Aaron, Num. 12.1. She was placed first, because she was chief in the transgression, and drew Aaron to it; So the Jews stirred up devour women to persecute Paul. Act. 13.50.

Seventhly in his temptations he observes our predominant sins, and what we are most inclined into, there he layeth the bait before us, o • taken from us these things which he knows the heart is most set upon. As he laid the Babylonish ga ••• e 〈◊〉 t ••• wedge of gold before Achan, Josh. 7.21. And •• e presented Ta • ar in a whoorish buske before 〈◊〉 , Gen. 38.15. and the Moabitish women before the Israelites to ensnare them, and to draw them to whoredom, Numb. 25.1. So he promiseth to the base witches some gain, but to high spirits; as to Jannes, and Jambres, to Elimas the sorcerer, and to Faustus; to these he promises the gift of miracles, as it were to make them men renowned: So he takes from them the thing that they love best, as the Gergesites swine from them.

Eighthly, he observes our ages, our young years, middle years, and old years, and hath a several temptation for every time, in our younger years, he tempts us to lust. 1. Tim. 2.22.

In our middle age, he tempts us ad 〈 in non-Latin alphabet 〉 to the love of honor, and preferment as sundry of the popes sought by Necromancy to come to the Popedom as Silvester the second, and many others of them; And in our old age he tempts us to 〈 in non-Latin alphabet 〉 to the love of money, and this makes many in their old age to fall to the Devil: And he tempts us in all our ages ad 〈 in non-Latin alphabet 〉 to self love.

Lastly, he observes our temporary estate, whether we be poor or rich; If we be poor, then he persuades us to steal, and to take the name of God in vain, Pro. 30.9. this is to turn stones into bread, Mat. 4. And if we be rich, then he hath another temptation for us, to deny God, and to say, who is the Lord; The rich men then fall to oppression; and to the grinding of the faces of the poor; And then they turn bread into stones, Prov. 20.17. This is the devils Alchimy, and as the poor turns stones into bread; so the rich turns bread into stones.

Satan hurts more by his craft, then by his strength, when he comes hissing as a Serpent, then when he comes roaring as a Lyon: The Egyptians hurt the Israelites more with their wiles, then with their strength, Exod. 1.10. & the Midianites with their wiles vexed the people of God, Num. 25.18. more then all the Moabites and Ammonites did with their strength; and Julian the Apostate hurt more the Christian Church with his craft, then all the ten persecutors did with their persecutions: Therefore we should be more afraid of his craft then of his power or malice.

Seeing we have so crafty and so subtle an enemy, we should learn to be wise, to defend ourselves against this his craft. Our forefathers at the first thought it enough to arm themselves against the wild beasts, that they might not hurt them: but afterward they learned to eat their flesh, and to clothe themselves with their skins; So should we not only seek to defend ourselves from the Devil, but also to learn by this his craft and subtilitie to be wise as serpents and simple as Doves, Mat. 10.16. and this is a great point; of wisdom de utilitate capienda ex inimicis, as Plutarch speaketh.

SECT. 14. Of the cruelty and malice of the devil.

THere are three things which moves us to revenge, Anger, Envy, and Hatred.

Anger seeks to be revenged for the wrong done, but with a certain measure that the punishment be answerable to the offense, and it resembles somewhat Justice.

The envious is grieved at the good which they see in others, and they think that it overshadowes and diminishes their good, therefore it does not so much envy the good of others, as the obscuring and overshadowing of their own gifts: But hatred looks only to the destruction of others, The devil is not said to be angry with us, but either to envy, or to har • us: He envies the estate of man, and his eye is evil, because he is good, Mat. 20.15. and the reasons why he envies man is, because he hath fallen as a lightening from the Heaven, and hath no hope to be restored thither again, but he seeing God to have mercy upon man, although he fell from his first blessed and happy estate, yet notwithstanding the Lord brings him back again by degrees to a better estate: This grieves Satan to the heart, and he seeks by all means to draw man into that same pit of destruction which he hath fallen into: but most of all he hates man deadly, wishing him all evil. He cannot be revenged upon the Lord, therefore he seeks to be revenged upon man: but this redounds back again to the Lord, nam Domino per servos laesos fit injuria.

There are found in man severity, cruelty & savagenes.

This severity is when a man pardons nothing of the punishment which is to be infficted by the law, and clemency is opposite to this, which is a sort of pardoning, but not a free pardoning, it secludes not all sort of punishment, but only mitigates the severity: This severity is found in the devil, for he is most severe in exacting punishment, and mitigates nothing of the rigor. God who is clement is said, Citra condignum punire, & ultra condignum praemiare; That is God punishes not to the full, but he rewards above our deserts.

Again, there is in man cruelty, which punishes above measure, this cruelty pretends some sort of Justice, and presupposeth some power to punish, either by a power indeed, or by an usurped power. This power of the devil is an usurped power, and no marvel if he exercise it upon men out of measure.

The last is savagenes, when men delights as beasts in cruelty, not for any justice; but only to satisfy their cruelty; and these were called Savi, Such was that devil, Mar. 9.20. this savagenes makes men like unto beasts, and worse then beasts: The Lyon when he hath killed a man, is not content to eat his flesh, and break his bones, and suck his marrow; but he will tare his 〈 in non-Latin alphabet 〉 , or claustrum cordis, that he may come to the heart; and that is the sweetest morsel of all in the man to him; yet if the Bear fall down before the Lyon and submit himself to him, the Lyon hath that generositie in him, that he will spare the Bear: But if man submit himself to Satan; he will tread upon him, insult over him, and tear him most fearfully. Beasts may be somewhat excused, when they kill men, for they are moved to it to satisfy their hunger; but these cursed creatures, such as are serpents, and hornets, and wasps which stinges men, and after they have killed them, they can make no use neither of their flesh, nor of their blood to feed upon them; these are worst of all. Such is the hatred of Satan against man, who reaps no benefit by the killing of man: the Jews call the devils Pur-gnanijoth, that is furies, or revenging devils. These malicious spirits seek always the destruction of man, and they think all to little which befalls man: when the Chaldeans had robbed Job of his goods, and when fire came down and killed his sheep, and servants, and when the house fell upon his children and smothered them, and when he had stricken Job with botches and sores from the head to the foot; when he had done all this (by God's permission) to Job, he counts it all but a touch of his finger, Job 1.11. But when he shall have full power upon the wicked, how heavy shall his Loynes be upon them; the eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man, what the devils have prepared for the vessels of wrath.

This savageness of the devil exceeds all the cruelty of the Tyrants of the world: it exceeds Tzijanack navis sugentis, Ier. 29.26. which the greekes called 〈 in non-Latin alphabet 〉 , when they enclosed a man betwixt two boards, his head being free, and giving him by a cane a little honey and milk to suck, to keep in his life, and anointing his face with honey, & turning him always to the sun, that the flies might molest and sting him the more; and within he was eaten with worms which bred of his own corruption and filth. His cruelty exceeds vivicomburium, Ier. 29.3. when men were put quick into the fire and burnt: it exceeds the cruelty of Manasseh who caused Esau to be sawed with a saw, Heb. 11.37. It surpasseth the cruelty of Antiochus when he put the Jews ad tympanum, 2 Maccab. 19. It exceeds the cruelty of Nero, when he caused the Christians to be put into a coat laid over with pitch and brimstone and burn all the night that they might show light to those that passed by; Hence is that of Juvenal. Satyr. 8.

It exceeds Vngulam, that sort of torment which Cyprian, Eusebius, and Tertulia: often makes mention of. It exceeds the cruelty of Cyclops, of Bufiris, of Phaleris, of Pyrillus, of Schiron: No cruelty can come near to the cruelty of the Devil, Luk. 22.31. Satanas 〈 in non-Latin alphabet 〉 , is deposcere ad supplicium vel questionem, that is, he desired that they might be put upon the rack.

There is no cre • ture that the Devil studieth to hurt but man or for man's cause, which argues his inveterate hatred against man.

A man hath a threefold life; first his natural life, secondly he hath a civil life, and thirdly a spiritual life. Satan hates all these three, and studies to bereave us of them.

First, his natural life, Mar. 9.18. 〈 in non-Latin alphabet 〉 which is to tare and rent as the dog doth, Mat. 7.6. Mark 9.20. discerpit eum, and Luk. 8.29. 〈 in non-Latin alphabet 〉 he made him run violently, as the horse when he is spurred, and made him tear and cut his own flesh with stones Mar. 5.5.

The worship which the devils affected, shows their great hatred against the natural life of man; of all the sacrifices which was offered unto him, he delighted in none so much as in the blood of men; as when the Jews offered their children to him, Psal. 106.37. and in Crete they sacrificed men to him: So did the Phoenitianes: and the Lacedemonians did offer 300. men to him at one time: This kind of sacrifice was abhorred by the heathen. The King of Cyprus changed this sort of sacrifice, and instead of men he would have oxen offered to the gods; and Hercules travelling through Italy, caused to make so many men of straw to be cast into Tiber, when as before they used to cast men into it, and he is more commended for that, then for danting all the monsters, which he overcame.

Satan hateth this our natural life, therefore they are mightily deluded, who run to a witch for their health. As Ahaziah sent to Baalzebub the god of Ekren for his health, 2 King. 1.2. the tender mercy of the wicked are cruel (says Solomon, Prov. 12.10.) when Satan heals the body, and destroys the soul; that is a cruel mercy, wilt thou prefer the vile body, Phil. 3.21. to the precious soul. Pro. 6.26. The soul is called unica mea, Psal. 22.20. my darling, which is far to be preferred to the body, wilt thou lose thy darling for to save thy poor body? propter vitam horae, wilt thou lose vitam saeculi, thy eternal life.

Therefore those who hold that there is some devils milder, which they call 〈 in non-Latin alphabet 〉 , a milder sort of devils (that hurts not, but takes away evil) are deceived; and likewise that there are some witches which the common people calls the Loosing witches, who does no hurt at all, but removes only that hurt which the binding witch lays on the sick person: But they are most of all deceived, who think that they can command this malicious and cruel devil, for he will never be commanded with one of his slaves. One blamed Aristippus, that he haunted too much the company of the harlot Thais, & more then became a man of his profession; Aristippus answered to him, who reproved him; This is the difference betwixt me & my corrivalls, that she commands all the rest, but I command her; but what replied the man to him? Thou art (saith he) so much the more taken in the Net of Thais: So these who brag that they can command the devil are so much the more his slaves, and they are twofold more the children of hell.

The devil is a maliciovs and subtle spirit: Therefore if a man be possessed, it were not lawful for us to ask any questions of the devil, as Christ posed him, Mark. 5. what was his name? how many was there of them, and why he entered into the man? Christ having absolute power over the devils, might ask him these questions; But we have no such power over them: Therefore we may not oppose them this way; for by this means we might be brought in familiarity with the devils. 1 Cor. 10 20. I would not that ye should have fellowship with the devils and by these means he more easily insnares us, we should not be ignorant of his deceits, 2 Cor. 2.11. The Casuist Lessius holds, that it is lawful to ask such questions of him, providing that they be asked Sine ullo sign • benevolentiae, without any sign of good will: And Navarrus the casuist adds further, that if of curiosity men demand of the devil such questions, it is no mortal sin.

So it is not lawful either to seek health of him, or of his instruments the witches, and sorcerers; the casuist Lessius holds, If a witch by certain magical signs given by the devil, hath hurt a man, In this case (if there be no other remedy) he may compel her by beating & scratching of her, to remove this hurt or sickness, which she hath laid upon him; but withal he adds, that she must not remove this evil by another charm, which is as evil; neither must he expect a positive effect from the devil, but only that he cease from hurting of him anymore. But we answer, that to seek a cure by scratching of the witch, and shedding of her blood, is a breach of the sixth commandment, and we are only to seek of the Lord that he would remove these evils; for it is he that woundeth, and he that healeth: The Lord Commanded when the Israelites were numbered that everyone should pay a ransom to the Lord, half a shekel, Exod. 30.12. that there be no plague amongst them: by this the Lord taught them that it was he who was Lord of their lives.

As Satan envies our natural life, so he envies our civil life: when he takes away first our goods, and then our good name; Mans goods are called his life, Luke 8.43. consumpsit 〈 in non-Latin alphabet 〉 she spent her whole life, that is, the goods which maintained her life. So Prov. 27.27. Thou shalt have life for thy maids, that is, thou shalt have maintenance for thy maids; and because our goods are the means to entertain our life, therefore, Deut. 20.19. Ye shall not cut down the tree of the field, Quia homo est arbor agri, because man is the tree of the field, that is, the tree entertains the life of man; and therefore it is called a man. So Deut. 24.6. the over and the nether millstones are called a man's life; because they are the means by the which the life of man is entertained. The Devil took these helps from Job's life; and the witches commonly kills men's cattle, horses, and sheep, when they cannot hurt the men themselves.

So he envies our good name: The devil in the Syriac, Math. 4. is called A kal Kartza, commedens accusationes; and the reason of the name was this, because they gave these Sycophantes and accusers, pasties baked with honey that they might accuse and caluminat the more freely. It was he who objected to the Chrians, Thiestaeas caenas, incestus Oedipodeas, promiscuas libidines, & conjurationes in principes. And therefore he is a most impudent accuser. Satan stood at the right hand of Joshua to accuse him Zach. 3.1. ( for the accusers stood at the right hand of him whom they accused Ps. 106) The devil is Ptyas, that spitting serpent Psa. 144 who spits his venom a far off; Tam absentes laedit, quam praesentes pungit; And therefore he is called 〈 in non-Latin alphabet 〉 , a 〈 in non-Latin alphabet 〉 , which properly signifies, traijcere; because with his venomous dart he peirces the children of God: he is not 〈 in non-Latin alphabet 〉 , Susurro, who whispers privately against the children of God; but he is an open calumniator; who marks the wants and defects of the children of God; when Joshua stood with soul clothes before the Lord, Satan was ready to accuse him. Zach. 3.3. when he was new come out of the Captivity, like a firebrand new taken out of the fire: Satan hath no pity on him, but he is then ready to accuse him; if Joshua's clothes be sulled, he is ready to mark that, so he watches for our halting Ier. 20.10. and is glad when he sees us halt Psal. 35.15. and if there be a hole in our coat, he will say, we are ragged, and if we halt but a little, he will say we are cripples. Therefore we had need to pray, Psalm 120.2. Deliver my soul O Lord from lying lips; and from a deceitful tongue. So he envies our life in the policy, an evil spirit of discention came betwixt Abimelech, and the men of Shechem, Judge 9.23.

But above all he envies our spiritual life: Therefore it was that he let Saint Paul that he might not come to the Thessalonians, 1 Thes. 2.18. for he knew well, that where there is no vision, the people are naked, Pro. 29.18. and this was the reason why he was a lying spirit, in the mouths of the false Prophets; And when the pastors are present with their flocks, and sowing their good seed, Satan comes in, and picks up the good seed which is sown Math. 13.19. and when they have sown their good seed, then the wicked one comes and sows his kockell and his darnel; and when the seed hath taken root, Satan leaves not off here; he sought to winnow Peters faith Luke 22.31. so he labors to corrupt the pastors, to teach heretical doctrine, and this is called a doctrine of Devils, 1 Tim.

Satan envies our spiritual life, as our hearing of the Word; he possesseth a man with a deaf devil, Mark 9.25. The Lord takes the greatest pains about our ears, more than any of the rest of all our senses to open our ear, Isaiah. 50.5. to uncover our ear. Job 33.16. To circumcise our ear, Ierem. 6.10. To unstop the ear. Isaiah 35.5. To boar our ear Psal. 40.6. So stillare in aurem, to drope into our ear, Ezekiel. 21.2. Deut. 32. Hence it is that so often it is repeated in the Scripture, He that hath ears to hear let him hear. But the Devil shutes the ear, he possessed a man with a deaf devil, Mark 9.25. The ear is Ianua vitae, the gate of life; Faith cometh by hearing; he stoppeth this sense that he might not hear and so get faith.

He tempts us in our faith. 1 Thes. 3.5. I sent to know your faith, least by some means the tempter should have tempted you. Sometimes he draws us to 〈 in non-Latin alphabet 〉 that we have no faith, when he picks up the seed when it is new sown, Math. 13. here there can be no faith: sometimes he draws us ad 〈 in non-Latin alphabet 〉 to little faith, O thou of little faith, Math. 14.31. and sometimes he draws us ad 〈 in non-Latin alphabet 〉 to wavering when the balance goes, 〈 in non-Latin alphabet 〉 up and down, and keeps not an equal measure: when Peter said to Christ Math. 26.35. If all should leave thee yet would not I, here the balance goes up; and when he denied him at the voice of a Damsel, Math. 26.69. here the balance goes down. So when he said to Christ, John 13.6. Thou shalt never wash my feet, here the balance goes down, and when he said unto him, wash head feet and all, John 13.9. here the balance goes up: So when he said Master bid me come to thee on the water, Math. 14.28. here the balance goes up, but when he said I sink Master, Math. 14.30. here the balance goes down. But he suffers few to come to this 〈 in non-Latin alphabet 〉 great faith, Christ gives that commendation but to two, and they were both strangers: to the Canaanitish woman, Math. 15.28. and to the Centurion, Math. 8.10.

And how earnest he is against our spiritual life, we may see it by his often tempting of Christ; He left him for a season, Luke 4.13. Yet he tempted him again by the Pharisees and Sadducees, and by Peter, Math. 16.23. And when Christ was about to offer himself a sacrifice to God his Father, then came the Prince of this world to discourage him, John 14.13.

So Satan hates the Christians, and the Christian religion above all religion; Lactantius. saith, when the heathen were sacrificing to their gods, if a Christian had been present they facrificed not: Hence was that saying brought in into their mysteries (exeant Christiani) let the Christians go forth; he hated so the Christians, that he could not abide them, nor their religion.

The Scripture gives Satan many strange and terrible names, first he is called Satan; because intestino odio homines prosequitur, he hates man with a deadly hatred: he is 〈 in non-Latin alphabet 〉 a hater of men; but we have to oppose to him Christ, who is 〈 in non-Latin alphabet 〉 , a Lover of men. Secondly, he is called 〈 in non-Latin alphabet 〉 , the accuser of the brethten. Revel. 12.10. This 〈 in non-Latin alphabet 〉 signifies not any sort of accuser, but such an accuser who accuses before a King. In the Revel. 12.10. he is called the accuser before the Lord; So he accused Joshua before the Lord Zach. 3.3. and opposite to him, we have 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , who intercedes with the King for us. Christ is our 〈 in non-Latin alphabet 〉 ; or advocate 1 John. 2.1. Thirdly the devil is called Abaddon, and Apollyon, Revel. 9.12. and the Devils are called Sheddim, Deut. 32.17. Psal. 105.37. from Shadad, evertere, praedari, vastare. Isaiah 16.22.23. And in the History of Tobias, the devil is called Ashmodeus, from Shamad, vastare; because he makes havoc, and wastes all; and opposit to him is Christ, who is our Savior and saves us. Fourthly, the devil is called Beelzebub, dominus muscarum, lord of flies; the Legions of the devils flies in the middle Region of the air: But the Lord of Hosts is opposit to him, who hath commandment over all the creatures. Fifthly, he is that old Serpent, Revel. 12.19. And the Serpent opposit to him, is Christ lift up in the wilderness. John. 3.14. Last Satan is a roaring Lyon; and Christ the Lyon of the Tribe of Judah is opposite to him. Revel. 15.15. When Zechariah saw four horns lifted up to scatter Israel, he saw four Carpenters ready to beat them down, Zach. 1.10. So whatsoever horns Satan lifts up against the Church, The Lord is ready to beat them down, and if there be poison in the Serpent, Christ is our Antidote.

In every fight it is most fit that we know our own weakness, and the strength of our adversary: It was of old a most fearful thing 〈 in non-Latin alphabet 〉 , to fight with beasts, 1 Cor. 15.32. we have to fight with a roaring Lyon, and an old serpent, qui 〈 in non-Latin alphabet 〉 est, who useth both craft and malice in his fight against us: Therefore seeing we are not able to withstand him in this fight, we should pray to the Lord God who is Ish milthama, vir belli, that he would stand for us least we fall in this combat.

SECT. 15. By what means Satan is to be resisted.

THe weapons wherewith Satan is to be resisted, are not carnal weapons, 2 Cor. 10.4. for the weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds.

First we will handle here the counterfeit and false weapons, by which men have gone about to resist Satan, and next the true weapons by which he is to be resisted.

The counterfeit weapons by which men have gone about to resist Satan, were either in the Jewish synagogue or Christian Church.

In the Jewish synagogue, God commanded the Jews to wear Phylacteries, to put them in remembrance to observe the Law of God, out they abused these Tephilim, or Phylacteries, they made them 〈 in non-Latin alphabet 〉 or helps to prayer; as though they were derived from Palal, precari to pray, and not from Taphal, apponere, which is the right root; and the 70. translate them 〈 in non-Latin alphabet 〉 , if as ye would say immobilia, things that could not be removed, but afterward they abused them to be 〈 in non-Latin alphabet 〉 , remedies against enchantments, which varro called Praebia, quasi brevia; hence comes our word brief which Satan gives to men for to save themselves from hurts. Therefore it was altogether prohibited in the Council of Laodicea to make Phylacteries. The Chaldee paraphrast paraphrasing upon Cant. 3.8. brings in the synagogue of the Jews, speaking after this manner, I am beloved above all people, because I bind my Tephilim upon my left hand, and the paper is affixed to my right side, and the third part of it looks towards my bed, that there may be no power in the Devils to hurt me. Here they abuse their phylicteries as a remedy against Magicke.

Secondly, they abused their circumcision, making it a remedy against Satan, the Chaldee paraphrast paraphrasing upon the words of Soloman Cant. 3.8. (Everyone hath his sword upon his thigh for the fear of the night) he notes this word upon the thigh to be the seal of circumcision in the flesh, whereby they prevail and do not fear the devils that walk abroad in the night.

Thirdly, they abused incense, making it a means to banish the devil, Cant. 4.6. (I will get me to the hill of incense) The Chaldee paraphrast pharaphrasing upon this place, saith, Omni tempore quo populus domus Israel tenebat manibus suis artem patrum suorū justorū, fugiebant daemones nocentes, tenebriones, & matutini, & meridiani; eo quod majestas gloriae domini residebat in domo sanctuarij, quae aedificata est in monte Moriah, & omnes daemones & spiritus nocentes sugiebant ab odor incensi aromatum; that is, all the time that the house of Israel kept the Art of their holy Fathers, the devils fled away, both the morning devils, and those of the midde day; because the majesty of God dwelt in the sanctuary, which was built upon mount Moriah, and all the devils fled away when they smelled the smell of this incense.

Fourthly, they held that roots and herbs had power to expel the devil. Josephus lib. 7. cap. 23. Radix quae bara dicitur, • statim expellit daemonia; The root called Bara presently drives out the devil. And the same Josephus in his book 8. of Antiquity cap. 7. shows, that Solomon had skill in exorcising, and conjuring of spirits; which he got from the Lord, as the rest of his knowledge; and that he used to hold these roots to the nostrells of the possessed, that by the smell or smoke of these, the devils might be driven out. Thus we see how the Jews in these times were too much given to magic.

Fifthly, they took the Liver of a fish whereby they might cast out Satan. Tob. 7. but these are carnal weapons, and the devil doth no more care for such weapons, than the Leviathan doth, who esteemeth Iron as straw, and brass as rotten wood, Job 41.27. The arrow cannot make him fly, slingstones are turned with him into stubble, and he laugheth at the shaking of a spear.

Object. But they say, because the Angels assume bodies upon them; therefore bodily things may affect them, and please them, or displease them.

Answ. The bodies which they took upon them were not the bodies of flesh and blood, as ours are. Luk 24. a Spirit hath not flesh and bones, Ephes. 6.12. We wrestle not against flesh and blood, but against principalities and powers: when the spirits assumed bodies they were but Aeriall bodies, they could neither be drowned, burned, nor hurt, they were only dissolved again into the Element; No bodily thing could hurt them: when the Seraphin took a coal from the Altar with a pair of tongs, the Seraphin did not this for fear of burning Isaiah 6. But only to show that he would use the ordinary means which were appointed for the Altar, when he took the coal from it: So the Angel when he appeared in a body to Manoah he went up in the fire, but was not burnt by it, Judge 13.20.

No external thing can affect the devil, as we are affected with such: beauty affects not his sight; music affects not his hearing; nor odors his smell, for he being a spirit, nothing affects him but similitude of manners: Therefore that is fabulous which is set down in Tobit 6.14. That the devil was in love with S •• ah for her beauty; he loved her not for the gifts of her mind, for then he should have loved them best who exceed most in graces; but he hated Christ above all others: Therefore he doth not love any for the graces of their mind, but hates them more: when the devil beholds the goodness of the creatures, as their beauty, comeliness, honesty, &c. although in the general he see them to be good; yet he is so carried with his habitual malice, that he cannot like the good that is in any creature; And even as these wretches, who make themselves away, have a general liking of their life by the very instinct of nature; yet through grief and despair they put often hands on themselves: so the habitual malice of the devils suffers them not to like any good that is in the creature.

So the Christian Church useth false means to expel the devils, as the Church of Rome useth salt, spittle, holy water, and consecrate oil; the primitive Church first used this oil in working of miracles, then the fathers afterward used it by imitation; and last the Papists use it as viaticum to further them to heaven.

So they use exorcising of devils, Christ himself cast out devils by the power of the spirit, and so he left this power of exorcising for a while in the Church, for the establishing of the Gospel when it was new planted; he doth other ways in constituenda ecclesia, than he doth in constituta ecclesia: And even as a Gardener when he removes a tree out of one ground to another, he sets so many stays to it to hold it up, and he pours water against the root of it daily, but when it hath once taken root, he pulls away the stays from it, and leaves it to the ordinary course of growing, as other trees; So the Lord bestoweth at the first in the infancy of the Church these miracles, as stays to confirm, and uphold l • er; but now when she is settled, he takes away these helps, and makes her to grow by the ordinary course of grace; and if these miracles should have endured still in the Church, of extraordinary things they should have become ordinary and nothing regarded.

In the Primitive Church these gifts lasted for a while; but now to use this exorcising in the Church, is to use that which is out of date, and it is now but a carnal weapon which Satan cares not for; Vrim and Thummim were two precious stones set in the breast plate of Aaron, by the which he answered the people when he asked him of matters doubtful; these two stones were not in the second temple; now if the priest should have put in two counterfeit stones in the breast plate, and had given his answers to the people By them (when as the Lord answered not by Vrim and Thummim ) would he not have been holden for a deceiver? So he who professes himself now to be an exorcist, when as the gift ceaseth in the Church now, he is to be accounted an imposter and deceiver.

There were three sorts of gifts bestowed upon the Church; some simply necessary, as the Word and Sacraments: some were necessary for her in statu legali, when she was under the rudiments of the Law, which are not necessary now under the Gospel, as the ceremonies of the Law: Thirdly some gifts were bestowed upon the Church in the infancy of the Gospel, such as were the gift of tongues, of healing, and of exorcising, and these now are abolished. The matter may be illustrate by this comparison: The Prince when he is a child, he hath a tutor to teach him, and a regent or administrator to rule and govern him, and thirdly, he hath his counselors, but when he comes to majority, he hath no master anymore; he hath not a regent or administrator anymore, but only his counselors who abides with him: So the Church in her infancy, was under Moses law, as under 〈◊〉 pedagogue: And when the Gospel was first planted, the Church had these extraordinary gifts, as a time for a regent or administrator; but she hath the Word and Sacraments to remain with her as her counselors perpetually.

The true means to resist Satan, are; first, the shield of faith, Ephes. 6.16. Above all taking the shield of faith, whereby ye shall be able to quench all the fiery darts of the wicked; where the Apostle alludes to the custom of old, for when they dipped the heads of their arrows in poison, and shot them at their enemies, they fired their flesh: So Satan's temptations are fiery darts, and the shield of faith is said to quench them. The soldiers of old had their shields made of raw neates leather, (as Polibius testifies, and Vigetius writing de re militari ) and when the fiery darts lighted upon them, they were presently quenched; so these fiery temptations of the devil, when they hit the shield of faith, they are presently quenched, & abiunt in spicas, Psa.

The next true means for the casting out of the devil, is prayer and fasting, Mat. 7.21. This kind of devil is not cast out but by prayer and fasting.

Fasting and prayer are two excellent means to banish Satan; therefore it is that the Lord alloweth the husband and the wife for a time to go asunder, that they may give themselves to fasting and prayer, and then come together again, that Satan tempt them not to incontinency; and the Lord ( Joel 2.16. wills the bridegroom and the bride to go forth of their bed-chamber to sanctify a fast.

Quest. How did Christ, Math. Chap. 9. ver. 14. take the defense of his disciples when they fasted not, as the Pharisees and John's disciples did, seeing fasting is such an excellent mean for to banish Satan? How excuseth he them for intermitting this duty?

Answ. Christ takes the defense of his disciples here, because it was not time for them to fast, so long as the bridegroom was with them; but elsewhere he reproves them for not fasting. It is a good rule of the Schoolmen, that affirmativa ligant semper, sed non ad semper, that is, affirmative precepts bind us; but not always and at all times. The Lord commands them to fast; but not when the bridegroom was with them, See Nehe. 8.10.

Paul prayed thrice against the temptations of Satan, and Christ blamed his disciples because they had not joined fasting and prayer together to cast out the devil; and where it is said, that the Pharisees and John's disciples fasted, but not Christ's disciples; the meaning is, they fasted not usually as John's disciples and the Pharisees did, but yet they fasted.

The third weapon to beat the devil, is the sword of the spirit, Ephes. 6.16. take the sword of the spirit, which is the word of God, Cant. 2.8. It is called the sword of the spirit, because it is directed immediately by the spirit, and because this sword pierceth to the heart.

This sword differeth from the magistrates sword; this sword proceedeth out of the mouth of the Lord, Rev. 1.10. and it is called the rod of his mouth, Isaiah 11. but the magistrate carries his sword only in his hand.

Thirdly, this sword is called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a two edged sword, it can both kill and save: The Magistrates sword can only kill, but never quicken to restore a man to life; Saul's sword never returned empty from the blood of the slain, 2 Sam. 1.20. It always killed, but it could never quicken, but this sword can do both; therefore it hath not been unfitly compared to the bitter waters; when the woman that was guilty of adultery drank them, her thigh rotted, and she died; but if she had been an honest woman, then having drank of these bitter waters, she conceived, and brought forth a child; so this sword both killeth and quickeneth.

This sword divides betwixt the soul and the spirit; but the Magistrates sword divides only the head from the body.

This sword is of greatest force against the devils temptations; It was by this sword that Christ beat Satan and all his temptations, Mat. 4. when the disciples returned back from the preaching of the Gospel, then Christ saith, Luke 10.18. I saw Satan fall as lightning from heaven: the preaching of the Gospel is the special mean to make Satan fall; when David gat the sword of Goliath in his hand, having experience of it, before he said, there is no sword like that, 1 Sam. 21.10. so there is no sword like this sword in the spiritual combat against the devil.

Quest. What if the Lord should suffer Satan to appear to us in a visible shape? whether might we use the sword of the word against him or not?

Answ. We may not, Satan is a very subtle enemy, and can easily circumvent us; therefore we should not reason with him, did he not deceive Eva in her best estate, when she reasoned with him? how shall we be able then to resist him: Our part only then in such a case is this, to turn about our faces to the Lord, and weep upon him, and desire the Lord to rebuke him.

Object. If it be said, why may we not use this sword against Satan, if he should visilby appear to us, as well as when we are commanded to use it against his temptations?

Answ. His temptations are not so subtle when he tempts us, as when he appears visibly to us face to face; for his temptations are mixed with our corruptions, which are not as subtle as Satan himself is, and therefore it is easier to resist these temptations by the word, than to resist Satan himself.

SECT. 16. That Sorcerers and Witches should be put to death.

THere are three sorts of people whom Satan tempts; first, those whom he tempts contrary to their will; as those who were possessed in the primitive Church, called 〈 in non-Latin alphabet 〉 ; those should not be put to death; those they pitied and placed inter Catechumenos, amongst those who were catechized in the Church.

The second sort are those who enter in an indirect covenant with the devil; those were not put to death, sed admonebantur tantum, they were only admonished.

The third sort were those who entered into the direct covenant with the devil, and those were to die the death, Deut. 18.11. For all that do these things are abomination to the Lord. So Lev. 20.27.

The Jews in their thirteen rules of expounding of the Scripture, this is the eight rule; when a precept is set down, it is not set down, ut doceat de se non exivit, sed ut docrat de toto univers • exivit: Their meaning is, if a thing be spoken generally elsewhere, and then be explained more plainly, this clearer explanation is to be referred to the general: Example, the Magicians indefinitely are commanded to die the death, Exo. 22.18. Thou shalt not suffer a witch to live. But Lev. 20.27. A man also or a woman that had a familiar spirit, or that is a wizard shall be surely put to death, they shall stone them with stones, and their blood shall be upon them. Hence they conclude that all sort of Magicians should die the death.

The diviners (they hold) should not die the death; first, they say that Kesem, who is a diviner, and who takes upon him only to foretell things to come, he should not die the death, but be admonished only.

Secondly, they say that Menaches, who marks the flying of the fowls ought not to die the death, he is to be admonished, and other ways censured.

Thirdly, incantator, the charmer is not to die the death, non facit opus peccatoris, as they say in phesikta, that is, they do not anything that deserves death.

Fourthly, Hamegronen, qui observat nubes, he is not to die the death, and they say of him, Non moritur & est liber etiam a plagis; that is, he should not die, and he is free from stripes.

And lastly, they say, Qui perstringit • o • l • s, who deceives the sight, as Inglers, non moritur, sed admonetur, he is not to die the death, but only to be admonished.

But these three were always to be put to death, first, Mekasheph malefitus, or pharmacus, they are called veneficae, Exod. 22.18.

Secondly, Obh, those who had a familiar spirit.

Thirdly, Iidgnoni, 〈 in non-Latin alphabet 〉 , qui multa novit & praedicit: Targum translates him Ariolus, these were always put to death, as in Saul's days, he cut off the wizards, and those who had familiar spirits 1 Sam. 28.9. and Josiah took away the workers with familiar spirits and wizards, 2 King. 23.24. Saul, who caused before familiar spirits and wizards to be taken away; now because he falls to consult with them again, therefore justly he falls into the hands of the Philistines and is killed.

When Tiberius was Emperor he caused to hang up those sorcerers, and put them to death, ad sacros lucos suspendebantur.

As the Magicians should be put to death, so should they lose their temporal estate and inheritance; the Canaanites for their same was cast out of Canaan, Deut. 18.12. Because of these abominations, the Lord thy God did drive out the Canaanites before thee, Although children should not be put to death for their fathers offenses, 2 King. 14.6. yet they may be other ways punished for their fathers offenses, as to be forfeited, and to lose their fathers inheritance, as the imperial laws have ordained: the Casuists add, that if a Magician should find a treasure hid in the ground (whereas a third part of it should fall to the finder) yet neither the Magician nor his children should have any part of it, & ea pars quae inventoris fuit adjudicatur fisco, that is, that part which should have befallen to the finder, is adjudged to the common treasure, and besides all these temporary evils, Sorcerers and Witches should not enter within the holy city, Rev. 21.27. And there shall in no ways enter into it anything that defileth, neither whatsoever worketh abomination • the greatest abomination that God abhorred, is witchcraft, D •• t. 18.12. therefore they shall never enter within the holy city.

SECT. 1. Of the beginning of Idolatry.

IT is most probable that this Idolatry took the beginning from the love which men carry to their dead parents, to set up images and statues to them in remembrance of them, which Satan afterward moved them to worship: and then they began to say to the stock thou art my father, Ier. 2.27. and to the stone that thou hast brought me forth; and hence it was that they were commanded to forget their fathers house when they were to leave Idolatry, Psal. 45.10. That is the religion which they had from their parents, and which was continued amongst them in remembrance of their fathers: And those Idolaters are more blamed who chose new God's which their fathers knew not, Deut. 32.17.

Secondly, the subtle devil deluded people; and made them believe that the gods sent down images from Heaven, which they called 〈 in non-Latin alphabet 〉 coming down from Jupiter, Act. 19.35. So he made them believe that gods came down to them in the likeness of men, Act. 14.11. and so they worshipped them. Thirdly, he made them believe that those images which were made with men's hands had some divine power assisting them, and that they were not like other works of men's hands; Acts 19.26. It is natural for all men to have some god or other; and men according to their several inclinations found gods to themselves, someone way, and some another; Those who were inclined to war made Mars for their God, and the Scythians a belicouse people worshipped their sword; and those who inclined to filthiness or lust, made Venus for their godesse; And the Jews worshipped Tammuz, Ezech. 8.14. with their 〈 in non-Latin alphabet 〉 , and from hence sprang all their fabulous theology (as Varro calls it) of the incests, adulteries, and rapts of their God's: So men inclining to covetousness made their gods accordingly, as the Philistines made Dagon a fish their god, because they lay near the sea coast and used fishing; So some worshipped a sheep, as the Syrians worshiped gnashtoroth a sheep, So in Egypt they worshiped an ox; an ox was a sign to them of plenie of corn, Pro. 14.4. where no oxen are the crib is clean, but much increase is by the strength of the ox; and those who were given to drunkenness made Bacchus their god; And even as the Ethiopians because they are black themselves, paint the good Angels black like themselves, and the devils white; So did men imagine of their gods, and made them like unto themselves, and that which they affected most, foolish man imagine that God is like unto him, Psal. 50. because I held my peace thou thoughtest I was like unto thee.

When men beheld the stars, first they observed the influx of the stars, and that bred Physic: secondly they observed the course of the stars, and that bred Astronomy. Thirdly, they used predictions by the stars, and that bred Astrology: Fourthly, they worshipped the stars, and that was Idolatry.

They worshipped their gods of gold; silver, iron, wood, and stone, Dan. 5.4. they represented Jupiter, by gold, Venus, or Diana, by silver, they made silver shrines to Diana; They represented Caeres, by wood, and Pluto and the infernal gods, by stone.

To these Idols they gave all honor which was due to God, they called them their husbands, Hos. 2.7. they called them their kings, Zeph. 1.5. and their gods, and their kings and their great men took names from those Idols, as Nebuchadnezzar, and Nebuch palassar took their names from their Idol Nebo, Isa. 46.1. So Balthasar, Hannibal, Hasdruball, took their names from Baal, so the King of the Sidonians was called Ethbaal, 1 Sam. 6.31. and others took their names from Bell, which is the contraction of Baal; So they bestowed their goods upon their Idols, they sacrificed their children unto them, and poured out all their affections upon them, and they held that all which they did possess they possessed it by their Idols, Iud. 11.24.

SECT. 2. How great a sin this sin of Idolatry is.

GOd who is the supreme and independent cause, from whom are all things, by whom are all things, and for whom are all things, who is Alpha and Omega, is worthy of greatest honor; and he hath reserved three things to himself, which he will not communicate with any creature. The first is absolute and supreme power in judging man's standing and falling; Who art thou that Iudgest another man's servant Rom. 14.4. there is a great wrong done to this supreme Lord, when man takes upon him to sit in his judicatorie, which only belongeth to God.

The second thing, which God hath reserved to himself is vengeance, Rom. 12.19. Vengeance is mine, I will repay (saith the Lord) when any creature takes upon him that which the Lord hath reserved for himself, then he dishonoreth God.

The third and greatest of all, is his glory and worship; which he hath reserved for himself; and that he will communicate to no creature. God is liberal enough otherways to man; he communicates to him his goodness, his mercy, and bountifulness; but he hath reserved his worship for himself: He gave Adam liberty to eat of all the trees of the garden, but he reserved to himself the tree of knowledge of good and evil; and even as in the eucharistical sacrifices, the Priest got a part, and the people got a part, but the Lord reserved the fat for himself, Levite. 3.3. So the Lord hath reserved his worship for himself, therefore when Idolaters bestow this divine worship upon creatures, this is a horrible and a fearful sin.

In every sin there concur two things, first aversio a Deo, a turning from God, and conversio ad creaturam, a turning to the creature; and the baser and vilder that the creatures be which a man turns himself to, the sin is the greater; when Demas embraced this present world, here was a great aversion from God, and a turning to the creature; but in Idolatry there is a greater aversion from God & a turning to the creature, for here he turns himself to the Devil, who is most opposite to God; for the worshipping of Idols is the worshipping of Devils, Deut. 32.17. Psal. 106.7. 1 Cor. 10.21.

To refuse the most excellent, and to choose the vilest, this is great madness: when the trees of the field despised the vine tree Judges 9. which cheered both God and man, and the Olive tree for all his fatness, and the Fig tree for all his sweetness, and made choice of the bramble to reign over them, what a miserable choice was this; there came a fire from the bramble and burnt the trees of the field: So for a man to refuse the living God, and to make choice of a base Idol, and worship it, what a bad choice was this: And what marvel is it that there comes not a fire of the wrath of God, and consume these Idolaters.

The most excellent creatures in heaven, the Angels have always refused to accept of this divine worship, Rev. 19.10. If thou wilt offer a burnt offering, thou must offer it to the Lord, Judge. 13.16. but the devils have taken this worship unto themselves, and by all means sought it: The devil accepted of this spiritual worship at Saul's hand, when he bowed himself before him: so he sought it of Christ, Mat. 4. It must be a horrible sin then to commit this Idolatry; the good Angels and glorified spirits are set down to us for imitation, and not the devils.

This Idolatry is the greatest sin, because it dissolves the marriage betwixt Christ and his Church: This idolatry is spiritual adultery; for the which the Lord repudiates his Church: This sin of Idolatry blots the children, and gives them place to plead against their whoorish mother, Hos. 2.2. Plead with your mother, plead with your mother, for ye are the children of fornication.

In Religion there are four things which we ought to consider: first, we ought to consider the infinite majesty of God, and that all things depend on him. Secondly, we should consider our own baseness and vileness, and that we are nothing, and have nothing of ourselves. Thirdly, there must be an earnest and true submission of the mind to God, which the mind must acknowledge within it self. Fourthly, there are external signs, and bodily gestures and actions required, testifying this inward reverence which we carry to God. The Angels having no bodies, testify this their reverence by internal and spiritual submission to God; and when the Angels appeared in visible shapes, they covered their faces before the Lord, in token of their submission to him: and man must testify this his obedience both in mind and body. Now when man considers not the great and high majesty of God, then he begins to resemble God to a creature, and he gives the creatures that worship which is due only to God, and this is Idolatry. Secondly, when he considers not his own baseness and vileness, but • ve, ••• s himself above his own condition, then he comm •• s Idolatry; take for an example the King of Tyre, who elevated himself far above his own condition, Ezech. 28.3. who thought himself wiser than Daniel, and that there was no secrets hid from him; his contempt led him yet higher; he thought himself more glorious than the high-priest for all the precious stones in his breast-plate; he thought himself wiser than Adam when he was in Eden, ver. 13. and yet he ascends more, he thought himself like a Cherub, or an Angel of God, verse. 14. and lastly, when he can go no higher, he thinks himself not inferior to God himself, verse 2. And so Antichrist takes that honor to him which is due only to God, 1 Thes. 2.4. when he sits in the house of God as God; when men consider not the majesty of God, but begins to resemble him to a creature, than the balance goes down, and they will give his worship to the very creeping things; but when man forgets himself; and elevates himself above his condition, then the balance goes up, and he never makes a stay until he equal himself with God.

The Lord tanted and mocked those Idolaters, showing their madness, how with one piece of the tree he warmed himself, and of another piece of the tree he made a God, and worshipped; and so the heathen 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 mocked these worshippers of Idols; Seneca, Quid (inquit) brutalius est, quam statuis sacrifices, statuarium vero mensa tua excludas, apud statuam genua tua flectis, pictorem aperto capite coram te stantem despicis & negligis, what is more senseless and brutish (saith Seneca ) then for thee to sacrifice to an Idol, and yet thou will not suffer him who made the Image to come to thy table; thou bowest thy knee before the Image, and yet thou suffers him who made the Image to stand ba ••• ded before thee, and him thou despisest and •• g •• cts. So Diagoras jested at the Idols of old, and when he saw the Image of Hercules, he pulled it down, and threw it into the fire, and said, this shall be the thirteenth labor of Hercules: Thus we see every man a beast in his own knowledge, Ier. 10.14.

There is no sin that hath so many shifts for it self as this sin hath, as the whore wiped her mouth, and said, she did it not, Prov. 30.20. So they deny, extenuate, and cover this sin; therefore it is that the Lord when he describes this spiritual whoredom; he describes it in more plain and open terms, then he doth bodily whoredom, Ezech. 16.15. Thou powrest out thy fornications upon everyone that passeth by, his it was; and verse 25. Thou hast opened thy feet to everyone that passeth by; and verse 26. Thou hast committed fornications with thy neighbor, great of flesh; and Chap. 23.30. She doted upon their paramoures, whose flesh is as the flesh of asses, and whose Issue is as the issue of horses; but when the Lord speaks of bodily adultery, he speaks in more covered terms, as Prov. 9.17. Stolen waters are sweet. So he describeth by eating, She eateth and wipeth her mouth, Prov. 30.20. and the reason is, because men are more sensselesse in taking up this spiritual adultery, and they use moe shifts to hide it; and therefore the Lord sets it down in such plain terms.

The Lord saith, Ye shall not make to thyself any graven image, gnal pani before me, gnal panai signifieth either continuance of time, or noteth a place.

First continuance of time, that so long as I am, ye shall not choose another god, Num. 3.4. And Eleazar and Ithamar ministered in the Priests office, in the sight of Aaron their father, gnal peni Aaron, vivente adhuc Aarone. So 1 Sam. 31, 1. and the child Samuel ministered unto the Lord before Eli, lipne gneli ante Eli, that is while Eli was alive, Deut. 21.16. ye may not make the son of the beloved first borne, before the son of the hated, gnal peni ben, juxta faciem filij exosae, that is, so long as the son of the hated liveth. So Exod. 20. Ye shall have no other God's before me, gnal panai, ante seu coram me; that is, so long as I live.

So it is taken for a place; ye shall neither set up an Idol before me, either privately or publicly, for God's face is everywhere privately: the Lord forbiddeth them, Deut. 27.15. Cursed be he that maketh any graven or molten image an abomination of the Lord, the work of the hand of the craftsman, and putteth it in a secret place. So the Lord abhorred the chamber of their imagery Ezek. 8.12. and he forbids them publicly to commit that Idolatry in the visible Church; Cain fled from the face of the Lord Genes. 4.16. That is from the visible Church; So the propitiatory in the Church of Jerusalem was called the face of God Exod. 25. they were called panes facierum, because they stood before the propitiatory the face of the Lord; therefore the Lord forbids to set up an Idol before him: It was a great malapertnesse in the Jews to set up their Idols in mount Olivet, just under the Lord's nose; therefore it was called 2 Kings 23.23. not men's Oliverum hamishka unctionis, but chamishceth perditionis, God never looked out of the holiest of all, but he saw this vile Idolatry: to set up this image of jealousy in the sight of the Lord, was a vile abomination Ezek. 18.

Before my face; the laws of men at the first commanded, if the husband should apprehend the adulterer with his wife, then he should kill them both; as Solon and Draco his Laws ordained; but the Law of the twelve tables mitigates this afterward, Maechum in adulterio deprehensum necato, si vilis est, the husband might kill the adulterer with the adulteress, if he was a base person. So when the Lord apprehends his Church committing abomination with these Idols, and apprehends her in 〈 in non-Latin alphabet 〉 , may he not justly kill the adulteress?

Before my face, the Schoolmen have a good axiom, Bonum nisi ex causa integra, malū vero ex quocun{que} defectu pessimum vero ex defectu maximo. Circumstances do much exaggerat a sin, for as in man it is not enough that the body have all the complete parts to make up the perfection of it; but there is requisite likewise proportion, color, situation of partes, and if any of these be wanting, then a man is thought an uncomely man, Bonum hic ex integra causa nascitur; but if anything be wanting, then that breeds defect, but the greatest defect ariseth of the greatest want, and which is farthest from the good: It was a great sin in Absalom to lie with his fathers concubines in any place, but to lie with them in the sight of the sun, before all the people, this was a double sin and a deformity 2 Sam. 16.23. So for Cozbi and Zimri to commit their wickedness in any place, was a great sin, but to commit this sin in the sight of Moses and of all the congregation, when all the people were weeping before the Tabernacle of the Congregation, Num. 25.6. this was a fearful sin: So to commit this Idolatry in a private place was a great sin, but for the Israelites to have committed this sin before the Lord in the sight of the whole Congregation, this was a sin committed with a high hand against the Lord.

SECT. 3. Of the division of Idolaters.

AN Idolater is either a formal Idolater, or a material Idolater; the formal Idolater is he who hath a false conception of God, and worshippes him falsely.

The conception of God is either verus, analogicus, or falsus. We have either a true conception of God; or a conception of God by way of Analogy; or a false conception of God. The true conception of God is that which God hath only of himself; for he only conceives himself as he is; we take him up only by way of analogy: this conception is not a false conception of God, for we being but finite creatures, cannot comprehend the infinite God but finitely, and although our conception answer not to the infinite God, yet we conceive not here any Idol; for this conception is judged here after the manner of him who conceives, and not after the manner of him who is conceived: Our eye when it beholds the fire it receives into it the image of the fire, but not the essence of the fire; So we conceive of God according to our conception: When the Cherubims represented the angels in the Temple, this representation was rather of their qualities and actions, then of their persons; they were painted with the faces of children to signify their mildness; and with wings, to signify their agility, and with the crist of a Lyon, to signify their strength: So when God is described to us by way of analogy in the Scripture; the essence of God is not described to us, but only his actions, that we may take him up by way of analogy.

The false conception of God is this, when the Idolater thinks he may resemble God, by a creature, and so worship the creature, or him by the creature, Psal. 106.20. Thus they changed their glory into the similitude of an Ox that eateth grass; and this is a false conception of God, as when these heretics called 〈 in non-Latin alphabet 〉 thought that God had a body indeed as men have.

But least our minds should err in conceiving of God, who is infinite, and we take him up but finitely, therefore let us set Christ God and man, as the object of our mind when we worship; He that seeth the Son seeth the Father John 14.10. If a man should behold himself in a Cristall glass, he should not see his face in it, but if we put steel in the back of the glass (as we see in looking glasses) then we behold the reflex of our face perfectly in the glass: So when we behold the divinity by it self, our minds waver, and there comes no comfortable reflex from it; but God assuming the humanity, this makes a comfortable reflex as the steel does to the glass, and this helps our conception, when we look this ways upon God made man.

The formal Idolater is he who worships the image, and the material Idolater is he who makes the image; the Israelites said to Aaron, make God's to us who may go before us; Aaron made the Calf and he was the material Idolater: but the Israelites who worshipped the Calf, they were the formal Idolaters: If one had come into the shop of Demetrius the silver smith, and had asked what he was doing, if he should have answered that he was making gods, he should not have answered rightly here; for he that worships and adores the image properly makes a God of it.

SECT. 4. Of the effects of Idolatry.

SVndry are the effects of Idolatry; wherefore in the scripture the Idols get sundry names, they are called gelilim, gods of dung, because they are loathsome, and defile the conscience of men proceeding as dung and excrements out of man's corrupt heart, Shickutsim, that is loathsome things, Ezekiel. 20.8. and they are called Zirim, Isa. 45.16. as ye would say Tormina, such as a woman hath in childbirth: And they are called gnazthamini sorrows, Psal. 115.4. 1 Sam. 31.9. which brings nothing to a man but sorrow, Psal. 16.4. So they are bosheth pudor, Ier. 5.19. and 11.13. the same name which is given to a man's privy parts, Deut. 25.11. So they are called Miphlezeth horrenda Statua. 1 Kings 15.13. and Isa. 65.4. they are called custodita in contempt, because they cannot keep themselves, see Isa. 46.1.2. And Emim terriculamenta, 1 Chro. 15.16. Ier. 50.38. because they terrify their worshippers, and they get no comfort by them, Apoc. 14.11. and they are called vanities and lies, Ier. 14.24. and 16.19. and Aven Iniquitas, Hos. 10.8. and 4.15. And the people who worships them are called a foolish people, Deut. 32.11. and no people Hos. 2.23. and 1 Pet. 2.10. And their Idolatry is not only called foolishness, but Summa malitia, Hos. 10.15. and Idolaters are said to eat the bread of lies, Hos. 10.13. that is a lie itself, such is that form of speech Prov. 4.17. to eat the bread of sluggishness, that is to be a sluggard; So Ephraim is said to feed upon the wind, Hos. 12. that is to deceive himself, with vain hopes, depending upon Idols: So he is said to follow the east wind; The east wind is the worst sort of any wind, for it brake their shipps; so the Idols are called the spiders cobwebbes, which are easily swept away, Hos. 8.10. and 1 Pet. 4.3. they are called abhominable Idols: this Epithite is added to them, not for distinction sake, as though there were some Idols which were not abhominable, but it is Adiectivum perpetuum (as the Hebrews call it) Such is that phrase he descended into the low graves; This distinguishes not one grave from another, but only signifies a deep grave, see Levite. 11. the creeping thing which is unclean, here the adjectivum is adjectivum perpetuum, and not a note of distinction, Isa. 37.36. they are called dead corps, which makes not a distinction here, but is adjectivum perpetuum: So Idols are called abhominatio stupenda, Dan. 9.27. and 〈 in non-Latin alphabet 〉 abhominationes, Mat. 24.15. so the wife that lies in thy bosom Mic. 7.5. this Epithite is not a note of distinction.

These Idols are nothing, 1. Cor. 8.4. They are nothing, not negative, but privative; they can neither hurt those who abhor them, nor help those who worship them: therefore Psal. 106.28. they are called Dii mortui, dead gods, who could neither help their friends nor hurt their foes.

SECT. 5. Of the progress of Idolatry.

EPiphanius reckons up twenty heresies, which were before Christ's coming in the flesh, which he reduceth unto four heads, Barbarism, Schythisme, Hellenisme, and Samaritanisme.

First Barbarism, which comes from Bar, and in the Syriac, signifieth extra, but being doubled makes barbar, as if ye would say, those who are altogether without the Church, and at this period of time there were but few gathered into the Church; He makes Barbarism to have lasted from the creation of the world, to the days of Noah for ten generations: This first period of Idolatry was before the flood, then they began to profane the name of the Lord, Gen. 6.5. but seeing this time is tempus 〈 in non-Latin alphabet 〉 , and few things are set down by Moses of the progress of the Church at this time, and the heathen history begins long after this time, therefore we will rest here, and inquire no further of it.

Secondly, he makes Schythisme to have endured from Noah to the building of the tower of Babel.

Thirdly, he makes Hellenisme to have endured from Abraham to the carring away of the ten tribes.

This Grecian by the Syriac is called an Aramite, Col. 3.11. and so elsewhere an Aramite is put for a gentile, or an Idolater still in the Syriac; and the reason why they were so called is this; because the first Idolaters who are named in the scripture were Syrians, or Aramites, as Terah the father of Abraham was a Syrian, and Balaam was a Syrian, Deut. 25.5. and Naaman was a Syrian; all these were Idolaters.

Fourthly, he makes Samaritanisme to have endured from the captivity of the ten Tribes, unto the days of Christ.

The pure worship of God (so long as this Grecisme, or Aramites Idolatrous worship lasted) was in the family of Abraham, Melchisedecke, and a few others.

The Church hath been divided, first as she lived in a family, and then she is called an economical Church. Secondly, when she was dispersed through a nation, and then she was called a national Church. And thirdly when she was scattered through the world, and then she was called the Catholic Church.

First, the Church was in a family, as in Abraham's family, Isaackes family, secondly in a nation, as when the Church was spread through Judea: The Church when she was in Egypt she was not a national Church, because the Church lived then but in a part of Egypt: So when she was in the wilderness, she was not a national Church, but when the Church came to Canaan, and expelled the Canaanites, then she was a national Church.

The people of God were ruled three ways, by Patriarchs, by Judges, and by Kings: first we will consider how Idolatry increased or decreased under the Patriarchs; Secondly, under the Judges, and Thirdly under the Kings.

When Idolatry spreads it self over the face of the earth, then it pleased the Lord to have pity upon Abraham, and Sara, who lived in Chaldea, and worshipped the Moon, the Sun, and the stars, to call them out of Chaldea to Charran, and there he taught them the true worship of God; They were first Idolaters as well as Terah was, & Nahor: Therefore Joshua saith Joshua 24.2. Your fathers dwelt beyond the flood of old time, even Terah the father of Abraham, and of Nahor, and they served other God's, Amos 2.4. Their lies caused them to err after the which their fathers have walked; that is, the Idols which their fathers worshipped: Abraham was an Idolater as well as Terah was, and as Nahor: therefore, Rom. 4.5. when the Lord justified him, he found him 〈 in non-Latin alphabet 〉 , an ungodly man; and Rembam testifies, that first he was a worshipper of the stars.

Abraham left not his Idolatry, when he was in Mesopotamia, when he dwelt in Vr, of the Chaldeans; but when he came to Carran; therefore the Lord brought him out of Mesopotamia, that he might leave that Idol service; but as concerning Terah, and Nahor, they retained something of their old Idolatry, as Rachel did afterward, who although she was taught by her husband to renounce Idolatry, yet she stoll her fathers Idols; & so there was some of this leaven of Idolatry in Jacob's family, which he caused to be purged out, Ge. 15.2. Terah and Nahor got some knowledge of the truth, and they acknowledged Jehovah to be the true God, but they retained with all their Idols, and worshipped him in their Idols: And Abraham when he was to provide a wife for his son of the best that he could find (abhorring the Canaanites altogether) he made choice to send to his kindred of Nahors house, who (although he was not free altogether of this Idolatry and superstition) yet he reckons him not as an infidel, and rather wills his son to marry with him than with the vile Canaanites. It is said, Gen. 11.31. that Terah the father of Abraham went out of Vr of the Chaldees, to go unto the land of Canaan, and they came to Haran and dwelt there, and yet it is said, Gen. 12.1. Now the Lord said to Abraham, Get thee out of thy country, and from thy kindred, into a land that I shall show thee; but God commanded this before Terah went out of Vr, to Haran as it is clear out of Act. 7.4. The rule of the Hebrews holds here, Non esse prius & posterius in Scriptura; So Gen. 1.27. Male and female created he them, and Gen. 2.22. The rib which the Lord had taken from man made he a woman.

He called Abraham and Sarai out of Chaldea, that Idolatrous country; and commanded his people to flee out of Babylon, lest they should have been partakers of her punishments, Ier. 51.6. Rev. 18.4.

Quest. For what sins should we leave a Church?

Answ. There are two sorts of defects in a Church: The first is, defects in manners: The second in doctrine; for corruption of manners, a man should not separate himself from a Church, for then they might have left the Church of Ephesus, the Church of Pergamos, the Church of Thyatira, the Church of Laodicea; for the Lord laid something to the charge of all these Churches: But in this case men should separate themselves from their corruptions, and not defile their garments, but walk in white, Rev. 3.4. As for errors in doctrine they are three-fold; first, those which are praeter fundamentum; and a man ought not to leave a Church for these. Secondly, there are errors in doctrine, circa fundamentum, which weakens the foundation, although they overthrow it not; and for these, men should not leave a Church. Thirdly, there are errors, contra fundamentum, and razeth the foundation, for these a man should not leave a Church, if the Church be not wholly infected with them & totally. There were amongst the Galatians some who maintained the doctrine of Justification by works, but because all maintained it not, therefore they were not to leave the Church for that error. So in the Church of Corinth there were who maintained, that there was no resurrection from the dead, but because this was not holden by all, therefore the Church was not to be left for this. So there were in the Church of Pergamos, who held the doctrine of Balaam, yet all held it not; therefore the Church was not to be left for that: The whole head may be sick, and the whole heart faint, Isaiah 1.5. and yet may recover again; as the Church of Thyatira was ready to die, yet the Lord exhorts her to repent, and to watch, Rev. 3.3. and to strengthen the things which remain, that are ready to die; but when once she is dead, and no life to be found in her, then men are to separate themselves from her. Hence it was that the Priests and Levites in this case, left Israel and came to Judah, 2 Cor. 11.13. because she was a dead Church, and not a decaying: Therefore the Lord's soul hath no delight in those who separate themselves from the Church, and make a rent, finding but small blemish in her.

Quest. But was not this against nature for Abraham to leave his country and old parents.

Answ. This is only against corrupt nature, which preferreth it self to God; but he that loves father or mother better than God, is not worthy of him. The nearest conjunction of all is betwixt God and man; and therefore he should leave all for God. It is said of Levi, Deut. 33.9. That he said unto his father, and to his mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children, for they have observed thy word and kept thy covenant. So the disciples, Matth. 4.23. When Christ called them, left their fathers, and the ship, and followed Christ. When Hanna wept, because she had no children, her husband comforted her, saying, Am I not better to thee than ten sons, 1 Sam. 1.8. A man should love his wife better, nor his father, or his mother, yea than ten sons: what love then should we carry to God, who should be deater to us than ten fathers, ten wives, twenty sons, and all the world.

He called him from the Idolaters; there is no society so bad; but the Lord can choose out some from amongst them, except only out of hell: As in Nero's court, he had some, Phil. 4.22. Salute them of Caesars house: And in Crete, although they were slow bellies, and wild beasts there, yet the Lord planted a Church there; and in Ahab's house, he had Obadiah, who feared the Lord greatly, 1 King. 18.3. And amongst the Pharisees, the Lord had Nicodemus; and in superstitious Athens, he had Dionisius, Areopagita, and Damaris, Act. 17.34. By this we may see that the Lord reigns even amongst the midst of his enemies, Psal. 110.2.

He called Abraham and Sarai out of Chaldea, when they were Idolaters, Josh. 24.2. The Lord when he would teach his people thankfulness, bids them look back to their former estate; first, how he multiplied them out of a dry stock, Esa. 51.2. Look unto Abraham your father, and to Sarai who bare you, and he called him alone and blessed him, and increased him: Look to the rock whence ye are hewn, and to the hole of the pit whence ye are digged: So he willeth them to look back to their poor estate, that they may be thankful to pay their first fruits, Deut. 26.4. And the Priest shall take the basket out of thine hand, and set it down before the altar of the Lord thy God; and thou shalt speak and say before the Lorh thy God, I profess this day unto the Lord, a Syrian ready to perish was my father, Syrus perditionis, non Syrus perdens, meaning Jacob that served in Syria under Laban; and then he brought him down to Egypt and sojourned there with a few, and became there a mighty and a great people; for this the Lord would have him to be thankful. And lastly, he calls them back to remember their Idolatry, how their fathers were Idolaters, and served Idols beyond the flood, Ios. 24.2. So the Apostle wills the Corinthians to look back to their former estate, how they were Idolaters, 1 Cor. 12.2. Ye know that ye were Gentiles carried away unto dumb Idols, even as ye were led.

SECT. 6. Of the increase and decrease of Idolatry in the family of Jacob.

THis Idolatry took increase in the family of Jacob, when Rachel stole her fathers Idols, Gen. 31.19. and in his retinue was polluted with these strange gods, the Idols that she brought from her father Laban's house; she was not free of Idolatry, yet neither was her sister Leah, and her handmaid Zilpah free of that Idolatry, Gen. 30.11. Bagad is read two ways; first, bagad, venit turma, vel exercitus. Secondly, it is read, conjunctim, bagad, i.e. fortuna vel fortunate: and Rabbi; Solomon reads it, Venit sidus bonum, seu planeta bonus; and she acknowledged this her child, fortunae influentis donum, a good gift from fortune, Esa. • 5.11. gad, they interpret fortunam; and the Arabians (as Abenezra witnesseth) called God, Gad, or Mars, & hence come this word God, and Leah called this her son Gad, or good fortune, because in Laban's family they worshipped Gad or Fortune as a God.

Rachel brought these Idols from her father Laban's house, which was a dangerous treasure for her to carry about with her. Saint John saith in his first Epistle, Chap. 5. verse. 21. Little children keep yourselves from Idols, they are soon ensnared with them; and as children delights much to play with puppets, so Idolaters are much delighted with their Idols.

Q. But did she not well in taking away her fathers Idols?

Answ. She was but a private woman and had no authority to do this; for a good action when it is done by these who have not a calling to do it, becomes sin. Theodoret tells us how one Abdas, in a preposterous zeal threw down 〈 in non-Latin alphabet 〉 , or the chapel, which the Persians kept their fire in, and which they worshipped as a God; and he being commanded to build it up again, he altogether refused: whereupon Iazdigard the Emperor being highly incensed, caused first to cast down the Churches of the Christians, and search to be made for the Christians, whom he caused to be put to exquisite torments, which Theodoret describes most pathetically there, and shows that it was a most foolish enterprise of Abdas to have cast down this 〈 in non-Latin alphabet 〉 , and to give occasion this way to torment the poor Christians. Saint Paul when he saw the Idolatrous altar in Athens, Act. 17. he brake not down the Altar, but reasoned against it out of the inscription that he read into it.

Again ye may mark here the vanity of these Idolaters, Laban cried out that she had stolen his gods; if they were gods had they not power to save themselves; If Baal be God let him plead for himself, Judge 6.21. Zephan. 1.13. Their God's shall become a booty. But Idolaters are wondrous foolish in this case, as Amaziah when he had killed the Edomites, and taken their gods, yet he brought the gods of the children of Seir, and set them up to be his gods, and bowed down himself before them, and burnt incense unto them: These gods who could not defend themselves how could he worship them? Although Dagon brake his neck upon the threshold of the door, yet the Philistines would never tread upon the threshold of the door thereafter. Zeph. 1.9. I will punish all those that leap on the threshold But what respect should they have carried to that Idol who brake his neck there? the Romans when they overcame any people, they took their gods and put them in 〈 in non-Latin alphabet 〉 . But for them to have worshipped these gods whom they had taken captive, this was great madness.

The decrease of this Idolatry was, when Jacob took their strange gods, and their earings, and hid them under an Oak which was by Shechem Gen. 35.4.

Jacob was a good father of a family, he purged his house from all Idolatry: so should Christian magistrates purge the Church from Idolatry.

When Hezekiah had removed the high places, Rabsakeh cried out against him, and said that he removed the Lord's high places, and the Lord's altars Isaiah 36.7. and because he said to Judah and Jerusalem, ye shall worship before this Altar, Rabsakeh seems here to plead for the Lord, as though the high places and the Idolatrous altars were instituted by the Lord, and not the altar of Jerusalem, and he blames Hezekiah for removing these, and he shows v. 10. that he had a commandment from the Lord to come up and destroy this Land, because the high places were removed: So Papists plead against Christian magistrates, who have removed Idols out of the Church, crying that they have taken away the Lord's holy images, and defaced his worship, and threaten judgments to come upon them, for defacing those high places of theirs.

The next increase of Idolatry was, when the Church was in Egypt, for then the Israelites did secretly commit Idolatry, Ezek. 23.3. and they committed whoredom in the land of Egypt; they committed whoredom, and had the teates of their virginity bruised.

Because they polluted themselves in Egypt, and lost their virginity there: therefore the Lord was wroth with Idolatrous Egypt, and lifted up his hand to bring his people from amongst them, and to execute Judgment both upon their gods, and upon their first borne, Num. 33.4.

The Lord reckoned it as one of his greatest favors shown to his Church that he delivered them out of Egypt, ten times he reckoned up this great benefit, first in giving of the Law, Exod. 20.2. secondly when he instituted the sacrifices, Levite. 22.33. thirdly, when he makes the promise of blessings to them, Levite. 26.13. fourthly in reckoning up of his great works, which he had done for them: fifthly he rockons this for the great sign of his love, Deut. 7.8. sixthly, when he dissuades them from ingratitude, Deut. 8.14. seventhly, when he instituted the Paschal lamb, Deut. 16.6. eightly, when the Angel reproved the people, Judge. 2.1. ninthly, in hope of the victory against the Midianites, Judge. 6.10. tenthly, when they were about to set up a King, 1 Sam. 10.18.

But see how forgetful they were of this great benefit, and how they longed to go back again to Egypt, Exod. 14.11. Exod. 16.3. Exod. 17.3. Num. 11.3. and 14.4. and 20.3.

The Lord commanded them expressly that they should never go back again to Egypt, Exod. 14.13. Deut. 28.68. Deut. 17.16.

Quest. Was it not lawful for the people to go into Egypt again?

Answ. Some of the Jews (as Rabbi Bechai ) affirm that it was not lawful for them to go into Eypt again: Ye shall not henceforth return anymore that way to Egypt again, Deut. 17.16. that is (saith he) ye shall not go the same way again which ye came out of Egypt, but ye may go out of other Countries to Egypt; but this interpretation is foolish, secondly Maimonides saith, that it was lawful for them to dwell in Egypt, and to trade there, when they subdued the Egyptians, thirdly, others say that it was praeceptum horarium, which endured but for a while, but the prohibition seems to forbid the whole body of the people to go back again to Egypt, Num. 14.4. And they said one to another, let us make a Captain, and let us return to Egypt, this way they might not return to Egypt. Deut. 17.16. The King shall not multiply horses unto himself, nor cause the people return to Egypt, the King might not by his Princely authority send many of the people to Egypt, nor give occasion to the people of much trading there with the Egyptians; for this continual intercourse with the Egyptians had been all one as if they should have gone back to Egypt again to dwell.

But for private men to dwell there it was not simply unlawful; Uriah the Prophet fled to Egypt Ier. 26.21. and Jeremiah himself was carried to Egypt, Ier. 43.6. and there were many famous schools and Synagogues of the Jews in Egypt, which the wise men of God would not have suffered, if it had been simply unlawful to dwell there: they might dwell there if they were not partakers of the unfruitful works of the darkness of the Egyptians Levite. 18.3. after the doings of the Land of Egypt ye shall not do.

The next increase of Idolatry in the wilderness was when they set up a golden calf to worship there, because they saw the ox worshipped in Egypt, Ezek. 23.19. Yet she multiplied her whoredoms in calling to remembrance the days of her youth, wherein she played the harlot in the Land of Egypt.

Many were the plagues which they got out of Egypt, first they brought out of Egypt the filthy leprosy or scab, which lasted so long amongst them in the land of Canaan. Secondly, they forgot their circumcision for forty years in the wilderness; and this they learned from the Egyptians who circumcised not: Therefore when they came to Gilgal, 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, Levite. 24. his mother was an Egyptian; Fourthly, the greatest part of that Miscellanea turba (of whom they learned to speak with open mouth against the Lord) came out of Egypt, Exod, 12.38. Fifthly, they gate the pattern of this golden calf out of Egypt, and the second time Jeroboam brought the pattern of the golden calves, 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 do in the way of Egypt to drink the waters of Sihor? Sihor was a river in Egypt, and to drink the water of Sihor, was to commit whoredom, and spiritual Adultery: So Solomon calls bodily Adultery water, stolen waters are sweet, Prov. 9.7. and they say Abstine ab aqua aliena: This water was called Sihor, which signifieth blackenesse; when they drank this water they committed a baser sort of Idolatry, then when they drank the water of the river Euphrates: for when they followed the Idolatry of the Egyptians, they worshipped oxen, but when they drank of the river Euphrates and followed their Idolatry, they worshiped the Sun, the Moon, and the stars: The Egyptians were the basest Idolaters, and Sihor was the blackest water; Therefore the Lord abhors Egypt and calls it the land of Cham, Psal. 105. Cham was accursed, so was the land of Egypt.

Now let us consider who made this Idol; secondly whereof they made it. And thirdly, how great a sin this was in setting up this Idol to worship it.

First, it was Aaron who made the calf: It was neither ignorance nor complsiō that moved him to make this calf, but fear only, Metus gravis (say they) potest cadere in virum constantem, a great fear may overtake a courageous man; But Aaron here was overtaken with a small fear; Aaron saw not the people stonning him, therefore his fear arose only upon his own apprehension.

Aaron was the man who committed this sin; the high Priests lips should preserve knowledge, Mal. 2.7. he had knowledge enough to resist the sin; the servant that knows his masters will and doth it not, is worthy of many stripes, Mat. 12. When a Prince doth against Justice who should maintain Justice, there is a special repugnancy betwixt his act and his calling: So when Aaron to whom was concredit the purity of God's worship, committed Idolatry, then there was a special repugnancy betwixt him and his profession: how scandalous then was Aaron's 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.

Again, consider the greatness of Aaron's sin by the greatness of the sacrifice of the High Priest. Moses, Lev. 4. distinguishes sins according to the difference of persons, if a common man sinned, he was to bring for one oblation a Kid of the goats, a female without blemish, ver. 28. but if a Prince of the people sinned he shall bring a Kid of the goats; a male without blemish, ver. 23. and if the whole congregation sinned, then they shall bring a young bullock for their sin, ver. 14. and if the Priest who was annointed sin, (that is the high Priest, for none was annointed after the first institution as the high Priest was but he alone) he was to bring a young bullock; here the sacrifice of the Priest, was as great as the sacrifice of the whole people. If the eye be evil, the whole body is full of darkness, Matth. 6.23. and such Priests such people.

Aaron made the calf, hence we may learn, what infirmity was in the legal ceremonies, that they could bring nothing to perfection, Heb. 9.9. And this we may see in the ingress, progress, and ending of the Priesthood: Aaron when the Priesthood was first instituted he committed Idolatry, and Uriah in the progress of the Priesthood he committs Idolatry; And Cajaphas about the ending of the priesthood, he condemns the Lord Jesus: therefore Jesus Christ is our only High Priest that must expiate our sins.

Secondly, consider whereof this Idol was made; the people brought their Jewels and earings to Aaron, Exod. 32.3. and of these the Idol was made. Idolaters are very profuse in the bestowing upon their Idols all sort of cost, Ier. 10.9. they brought the most precious gold from Uphaz or Ophir to make their images of; so from Tarshis they brought their most excellent silver, they spared no cost. Nebuchadnezzar set up an Imag of gold, Da. 3.1. whose hight was threescore cubits, and the breadth thereof six cubits; And that is it which the Lord lays to the charge of the whorish Church Israel, Ezech. 16.34. other whores take gifts; but thou givest gifts.

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 Solomon built it. The silver age they hold begun in Iohash his time, 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 vessels of gold, or vessels 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 shieldes of brass in the temple, whereas in the first age they had shields of gold, 1 King. 14.27. The third age was the iron age, when they stole out of the house of God the sieling & ceiled their own houses with it, Ier. 22.14. so when they dwelt in houses of Cedar, but the Lord's house lay wast, Hagg. 1.4. and when they robbed him of his tithes, Mal. 3.8. we live now under this iron age; If any man bestow any cost now for the maintenance of the worship of God misers cry out with Judas Mark 14.4. what needs this wast, and they think it like bread cast upon the waters, Eccles. 11.1. But the Lord meets with those who robs his Church, for when they have sown much they find but little increase, because they defraud him. Rabbi Alsack writing upon Malachi, tells us of a certain man who had a piece of ground which brought forth yearly a thousand measures of grain, and when the time of paying his tythe to the Priests came, he paid but nintie bushels where he ought to have paid a hundred. The next year his increase was not so great, wherefore he withdrew so much from the Priests: at last his increase came but to an hundredth, which was the first tenth that he was bound to pay the Priests: an old man by chance meeting with him, said unto him, that he was glad of the late dignity that was befallen to his house, how that God had gotten the increase, and he became the Priest of his family to get the tenths; at which words he was ashamed and repented him of his former sacrilege.

The greatness of this sin of Idolatry which they committed here may be considered by the worthiness of the person against whom it is committed, for as in bodily diseases, those are most hurtful that do annoy the original of our life most, as the heart; so in sins, those are the greatest which are committed against God the fountain of life.

Again we may know the greatness of this sin by the nature of the sin it self: There are some sins that are carnal sins; and some spiritual, Ephes. 6.12. and these are greater then carnal sins; Idolatry is a spiritual sin, and adultery is a carnal sin; The spirit being delighted with Idolatry is a greater sin, then when the flesh is delighted with Adultery, and there is a greater aversion from God in Idolatry, then the conversion and adhaering to sin in Adultery. Again, where there is a greater motive to sin, the sin is the less. But these carnal sins hath Concupiscence which draws them away, and moves them to sin; but in spiritual wickedness there is no such concupiscence to draw men to sin, their sin resembles the sin of the devil more, who is not led with lust or concupiscence to sin: He that kills a man in passion, he sins not so fearful, as he who kills him in cold blood: therefore those sins must be the greatest which men are not led to by Concupiscence.

Notwithstanding Aaron committed Idolatry in setting up this calf, yet the Lord spared him, & always shown great tokens of his mercy to the tribe of Levi; as to Aaron, Deut. 9.29. to the posterity of Corah. Numb. 26.11. and to Abiathar, 1. King. 2.26. and so Josiah, when the Priests had committed Idolatry in sacrificing in the high places, he did not kill them, as he did the Idolatrous Priests, who were not called by the Lord, 1 King. 23.20. but only commanded that they should eat of the unleavened bread amongst their brethren, 2 King. 23.9. which was enjoined to those that had any blemish in their body, and they were forbidden to eat the bread of their God, Levite. 21.17.

They worshipped the calf. The ox was a sign of plenty, where the ox is wanting the crib is empty, but much increase is by the strength of the ox, Prov. 4.4. Joseph who provided corn in the time of famine is called God's ox, Deut. 33.17. His glory is like the firstling of a bullock, because he provided for the Egyptians, and for his fathers family in the time of famine; therefore it is said, that the Egyptians placed the similitude of an ox hard by Joseph's burial place.

It may be asked whether this Idol which was set up, was made in the form of a calf or an ox? And the reason of the doubt is, because sometimes this Idol is called an ox, Ps. 106.20. And they changed their glory into the similitude of an ox that eateth grass; And sometimes it is called a calf, verse. 14. they made a calf in Horeb.

Answ. This word gnegel vitulus with the Hebrews signifies, either vitulum subrumum, that is, a sucking calf, or it signifies vitulam tertiam, Ier. 48.34. when it is three years old, and then it is called indifferently, Shor, or gnegel bos, or vitulus; but when it is seven year old, then it is only called Shor, and not gnegel, that is an ox, and not a calf, Judge. 6.4.6.

Again, it may be asked whether it was a cow, calf or an ox calf, which they worshipped: The reason of the doubt, is because, Hos. 10.5. he calls them gnegloth in the feminine gender, which they worshipped in Dan and Bethel, and they were made after the form of this calf which they worshipped in the wilderness?

Answ. David, Esal. 106.20. calls this calf Shor, an ox calf which they worshipped, and the 70. convertes it, 〈 in non-Latin alphabet 〉 , which signifies an ox calf, and they plowed with oxen and not with kine: And whereas Hos. 10.5. puts them in the feminine gender, calling them gnegloth, this was spoken per Ligragnon, per contemptum (as the Jews speak) that is in contempt. So Tob. 1.5. this calf is put in the feminine gender, sacrificantes, 〈 in non-Latin alphabet 〉 , sacrificing to the Cow; it should not be read 〈 in non-Latin alphabet 〉 , seu potestati, for what power is in an Idol. In contempt this calf is called a cow calf, and not an ox; So Rom. 9.5. I have reserved to me, 7000. men who have not bowed their knee to Baal, 〈 in non-Latin alphabet 〉 , in the feminine gender; and he understands, 〈 in non-Latin alphabet 〉 noting the infirmity of the sex. So Virgil in his 9. book, when he exprobrates to the Trojans their cowardliness, he calls them not Phryges, but Phrygias. So Homer calls them not 〈 in non-Latin alphabet 〉 , to signify how far degenerate and effeminate they were.

Thirdly, it may be asked whether they worshipped the head of the calf here, or the whole calf, and the reason of the doubt is, because S. Cyprian in his book, De bona conscientia sub finem: S. Ambrose Epist. 6. Lactantius, lib. 4.10. S. Augustine in Psal. 73. hold that it was not an ox, but caput bubuli which they worshipped: But this seems not to be probable, seeing the Scripture everywhere calls it a calf; and he resembleth him to an ox eating grass, Psal. 106.20. The head of an ox alone cannot eat grass; and they resembled an ox as near as they could.

This ox which they worshipped in Egypt, was marked with strange spots; Bos (inquit) in Egypto numinis vice colitur, Apin vocant, insigne ei in dextro latere candicans macula, similis cornibus Lunae crescere incipientis, nodus sub lingua quem cantbarum appellant; There is an ox in Egypt which is worshipped as a God, and they call him Apis, he hath upon his right side a white spot, which is like the horns of the Moon when she beginneth to grow, and he hath under his tongue a knot which they call Cantharus; And S. Augustine holds that the devil (whereby this Idolatry might be continued in Egypt) used this slight, Phantasiam talis tauri vaccae concipienti ostendere, ut libido ejus attraheret quod in ejus faetujam corporaliter appareret, that is, he presented before the Cow, when she was ingendering, and in her heat, a Bull marked after the same manner that the ox of Egypt was; which marks the Cow apprehending in her fantasy, transmitted to the calf, and by that means the calf was marked after the same manner that the ox was; and so the devil by his slight and cunning, continued this Idolatry in Egypt. But mark the foolishness of these Idolaters; this ox which they worshipped, when he grew old, they used to drown him in some lake or pool, and then they lamented for his death in mourning apparel, knocking upon their breasts, and renting their clothes; but when they had found annother marked after the same manner, then they rejoiced exceedingly; this was great madness. One jested at the gods of Egypt, when he saw them lament for their gods, Si dii sunt cur plangitis, si mortui cur adoratis, if they be gods, what need you to lament, if they be dead, why do you worship them.

This Idolatrous worship decreased, when Moses caused the calf to be beaten to powder, and given to the people to drink, Exod. 32.20. thus he would let them see when this Idol was turned to excrements; It was but a god of dung, Lev. 26.30. Deut. 29.17. and because these Idols were but gods of dung, therefore the Lord commanded that Baals house should be turned into a privy, 2 King. 10.27. and so when the Levites consecrated their hands to kill their neighbors and brethren, Exod. 32.29. that were Idolaters, their hands were consecrated with the blood of their brethren; as that day when they were ordained priests, and the blood of the sacrifice was sprinkled upon the thumb of their right hand, Exod. 29.20. and this was as acceptable a consecration to the Lord, as that day when they were consecrated priests unto him.

The second increase of Idolatry in the wilderness was, when God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets; O ye house of Israel, have ye offered unto me slain beasts, and sacrifices, by the space of forty years in the wilderness; yea ye took up the tabernacle of Moloch, and the star of your god Rempham, figures which ye made to worship them.

Here first we are to inquire how the Israelites are charged by the Prophet Amos, Chap. 5. verse. 25. and by Stephen, Acts 7. that they worshipped the host of heaven in the wilderness; when as the Lord never charged them with this sort of Idolatry in the books of Moses. Secondly, how they are said never to have sacrificed all the time that they were in the wilderness, when as they sacrificed to the Lord in the wilderness? Exo. 24.5. and Levite. 8.21. and 9.2. Thirdly, what these Idols were which they worshipped and sacrificed to in the wilderness?

As to the first, How can they be said by the Prophet, and by Stephen, to offer to the host of heaven, seeing the Lord blames them not for that; and we read nothing in the history of Moses of it?

An. Rabbi Solomon reads it in the future tense, portabitis, ye shall bear, as though the Lord were threatening a judgment against them for the time to come, but this is neither the meaning of the Prophet, nor of S. Stephen for they charged the Israelites with that Idolatry which they committed whiles they were in the wilderness. Beza upon the 7. Act. holds that the Israelites committed not this Idolatry while they were in the wilderness; but the Prophet blames them that they worshipped God, but hypocritically, and not sincerely in the wilderness; and so David blames them, Psal. 95. and Psal. 106. and therefore the Lord gave them up afterward to this open Idolatry, to worship the host of heaven: But the Prophet Amos expressly saith, Amos 5.25. that they worshipped the host of heaven 〈 in non-Latin alphabet 〉 , which signifies a particular wilderness; the wilderness of Arabian, where they wandered forty years.

Object. But if it be said that there is no mention of this Idolatry in the history of Exodus, neither are they charged with it as with other Idolatry?

I answer, that the Scripture, sometimes sets down in one place, that which is omitted in another: Example, it is set down in Exodus how the Magicians were called who resisted Moses, and yet the Apostle calls them Jannes and Jambres, 2 Tim. 3.8. So the strife which was betwixt the devil and Michael about the body of Moses, the Apostle Jude sets it down, ver. 9. So it is set not down in the history of Genesis, that Joseph when he was in prison, his feet were put into the stocks, and Iron entered into his soul, and yet David sets it down, Psal. 105.18. So the Israelites worshipping of the Hoste of heaven in the wilderness, although it be not mentioned by Moses; yet it is set down by Amos, and by Saint Stephen Act. 7. and many things are omitted in some places of Scriptures, which are clearly set down in other places, which being conferred together makes up the full sense of the Scripture.

The second thing to be required here is, how it can be said that they sacrificed not 40 years in the wilderness, seeing they sacrificed at mount Sinai, Exod. 24.4.5. and Levite. 8.21 and 9.2.

Answ. The scripture when it speaks of numbers, sometimes expresseth the full number (after the manner of men) although there be moe or less then is set down, as Judge. 16.27. they were about 3000 on the roof of the Temple. So John 6.10. there sat down about 5000 upon the grass, and Act. 1.15. there was about 120 that is few, more or less. Secondly, although there be some wanting in the number, yet the Scripture expresseth the full number; and this is called rotundatio numeri, as Gen. 35.26. these are the 12 children that were borne to Jacob in Padan Aram, that is almost 12 children, for Benjamin was not borne there, but in the way as they returned from Syria. So Gen. 42.13. we are the 12 sons of Jacob, that is almost 12 sons, for they thought Joseph had been dead then. So Judge. 9.5. Abimeleth killed, the 70 brethren; they were not all killed, for Iothan escaped. So Numb. 14.34. ye shall carry your iniquities 40 years in the wilderness, that is, almost 40 years; for this judgment was pronounced against them the second year that they came out of Egypt: and 1 Cor. 15.5. Christ appeared to the 12, that is, almost to 12 for Judas was hanged then. So 2 Sam. 5.5. David reigned over Judah 7 years and six months, and in Jerusalem 33 years, he reigned but 32 years and 6 months yet to make the number round, it is said that he did reign 33 years. Thirdly the Scripture sometimes sets down the greater number and leaves out the lesser ob rotundationē numeri as Judge. 20.46. all those that fell that day of Benjamin were 25 thousand, the whole number that fell were 25 thousand, and one hundred, but when the Scripture sums them up, it sets down the greater number and leaves out the hundredth: so 2 Sam. 5.4. David reigned 40 years; he reigned 40 years and six months, but to make the number round, the 6 months are left out. Fourthly when the thing numbered comes far short of the number, then the Scripture draweth it not that aed rotundationem numeri, but acknowledgeth it in effect to be nothing, because it hath been so seldom done: as ye sacrificed not unto me 40 years in the wilderness, because they sacrificed so seldom unto him in the wilderness, therefore the Scripture saith, ye sacrificed not to me in the wilderness. Some reckons this time that they sacrificed not in the wilderness, to be from the time that the spies returned from the searching of the Land of Canaan; and all that time they sacrificed not: as Theodoret and Ribera upon Amos affirm.

The third thing to be inquired here is this: what these Idols were which they worshipped in the wilderness Amos 5.26. But ye have borne the Tabernacle of your Moloch and Chium your images, the star of your god which you made to yourselves, ver. 27. Therefore I will cause you to go into captivity beyond Damascus saith the Lord. But Acts 7.42. Yea ye took up the Tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them, and I will carry you beyond Babylon.

First it is to be considered, that the Lord gave them up to worship the Hoste of heaven. Secondly, what they worshipped. Thirdly, the punishment, they shall be carried beyond Babylon for their Idolatry.

First the Lord gave them up to worship the Hoste of heaven, that is, as they turned to the Idolatry of Egypt so the Lord turned to give them up to serve the Hoste of heaven.

Ye have borne the Tabernacle of your Moloch, or Regis vestri, of your King. The Israelites at this time had no earthly King, but by King here is meant the sun which those in the East called Bagnal and in the Syriac Begnel and Beel Bel their Lord, and their Melech King or Molech, and Amos saith Regis vestri. Luke reads it Moloch and Succoth he turns it 〈 in non-Latin alphabet 〉 Tabernaculum, because they carried their God's about with them in a tent or Tabernacle. Succoth is Tabernaculum, and Succoth was the proper name of the Idol, these he calls imagines vestras, figures which ye made to worship them, because they carried about with them in a Tabernacle their Succoth or Moloch the image of the heaven in the which the Sun or Moloch (that great King over all the stars, and having dominion over all sublunary things) was placed in his Tabernacle. The Lord hath set a Tabernacle for the sun in the heavens Psal. 19.4. So they carried Moloch the sun in a Tabernacle.

For Chiun Saint Luke reads it the star of your god Remphan, all grant Remphan to be put for Chiun or Chevan, but what this Remphan was here is the doubt; Lodovicus de deiu shows us learnedly out of Acts the 7 that this Cheven was Saturnus, where he reckons up the names of the planets ex lexico Arabico, this Saturnus was Moloch also, therefore they sacrificed men both to Saturn and to Moloch, and therefore Moloch and Chiun Saturnus are fitly joined together by Amos. And next he shows why Saturnus is called Chiun, from Cunstabilire, disponere, and Keina quae a Syris, natura dicitur quae vivificat omnia which is called by the Syrians, nature it self that quickeneth all things. Then he adds Remphan or Rephan, which in the Egyptian tongue signifieth that which we cal Saturn, and this (he saith) Claudius Salmatius did first clear unto him that in the Egyptian tongue 〈 in non-Latin alphabet 〉 signifieth Saturn, and for proof of this he brought forth the Egyptiacke Alphabet sent from Rome to him, where the Planets are set down after this manner, the first is 〈 in non-Latin alphabet 〉 Sol, 〈 in non-Latin alphabet 〉 Luna, 〈 in non-Latin alphabet 〉 Saturnus, 〈 in non-Latin alphabet 〉 Jupiter, & sic de caeteris. The seventy when they Translated the Bible into Greek, they made choice of a known word to the Egyptians, Rephan in place of Chiun, a word which was not known to them, he adds the star of your god, stella Saturni, idest, Saturnus as Fluvius Euphratis, id est, Euphrates.

Stephen. adds figures which they made to themselves; the Lord made them not, but they made them to themselves.

God was only the God of Jacob, and he chooseth Israel only for his inheritance, but so soon as they chose gods to themselves, and set up the golden Calf to worship it, Exod. 32.9. He will be their God no more. Then he said to Moses, thy people have corrupted themselves, they are no more my people, neither will I be their God anymore.

Their punishment followeth, Amos 5.27. Therefore I will cause you to go into captivity beyond Damascus, and Stephan. adds beyond Babylon, for here he is speaking of the ten Tribes, which were carried captive by Salmanazar beyond Babylon into Media, and the reason which moved Amos to say beyond Damascus, was because Hasael the King of Damascus had plagued Israel, or the ten tribes fearfully, many of them he killed, many of them he carried captives away to Syria, and yet the stiff 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 clearly which the Prophet aimed at.

The third increase of Idolatry in the wilderness was, when Balaam persuaded Balak to take the daughters of the Midianites, and set them before the Israelites: first they committed whoredom with them; And then they committed a trespass against the Lord in the matter of Peor, Num. 31.16. 2 Pet. 5.15. He cast a stumbling block before the children of Israel to eat 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 been well resembled to the moon; and the heart to the sun: and as in an eclipse when the moon is interposed betwixt our sight and the sun; then there is an eclipse in the sun: So when the Adulterous eye is interposed betwixt the heart and us, that makes the eclipse of the heart.

Secondly, they stumbled in eating these things which were sacrificed to Baal Peor.

Here we may learn how easy a thing it is for men to fall from bodily whoredom to spiritual, and what great affinity is betwixt these two, the breaking of the seventh Commandment by bodily adultery, and the second, by spiritual adultery. When a man commits sin (saith Saint Gregory ) he breaks all the commands, I am. 2.10. But there is some more affinity betwixt the breach of some commands then of others: And he illustrates the matter by this comparison; As he who plays upon a Lute; when he touches one of the strings, all the rest tremble, but that string only which is upon the same note gives the sound with the string which is touched: So every sin touches as it were all the commandments, and makes them to tremble, but these who stand upon the same concord, sin toucheth them most, and men fall easily from Idolatry to whoredom, and from whoredom to Idolatry, Romans 1.24. because Idolaters changed the glory of God into corruptible things; Therefore the Lord gave them up to uncleanness, and to the lusts of their own heart, and to defile their bodies: here bodily whoredom is the punishment of Idolatry, which is spiritual whoredom. Great is the affinity betwixt these two sorts of whoredoms; and therefore it is, that Antichrists seat, Rev. 11.8. is called spiritual Sodom: and because of the resemblance betwixt these two sins Ezekiel 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 Balak the king of Moab consulted against them, and what Balaam the son of Beor answered him from Shitim to Gilgal, that they might know the righteousness of the Lord: The meaning of the place is, that Balaam endeavored by all means (when the people of God were travelling through the wilderness) to corrupt them; therefore he strove first to corrupt them, and he prevailed with them at Shittim, when they committed whoredom with the daughters of Moab, Num. 25.1. and there the Lord plagued them for their offense, & then they repented & wept bitterly for their offense at Abel Shittim (Abel 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 wilderness is a lively type of a poor Christians pilgrimage through the world, first he is baptized; then he is at the red sea with the Israelites, 1 Cor. 10. They were baptized in the red sea; then through the temptations of the devil he falls, and is whipt, and chastised for his offenses; then he is in Shittim with the Israelites. Thirdly he laments and weeps for his offenses, and then he is in Abel Shittim a place of mourning with the Israelites. Fourthly, he renues the covenant with God, and then he is in Gilgal with the Israelites: and at the last he is brought to heaven, and then he is in Canaan with the Israelites.

When the Lord commanded the Israelites to revenge themselves on the Midianites, Num. 30.2.3. and they slew all the males and the Kings of Midian, and Balaam, also the son of Peor slew they with the sword verse. 8. and they killed all the males amongst the little ones, and all the women that had known a man; and thus the Idolatry of worshiping of Baal Peor decreased amongst the people.

The fourth increase of Idolatry in the wilderness was when the devil would have set up the body of Moses to have been worshipped, Jude 9. Some hold that this strife which was betwixt Michael and the devil about the body of Moses was about the ceremonial law, which they call Moses his body; But that place, Deut. 34.4.6. shows that the strife was about Moses natural body, 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 knows unto this day.

After that Moses died, before he was buried, the devil would have taken his body and made an Idol of it, But Michael resisted him, and would not suffer his body to be made an Idol. [Doctrine.]

Great hath been the strife always 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 Shechem for casting down Baals altar, Iud. 6.28. and betwixt Michael and the devil, for the worshiping of Moses his body: so betwixt Christ and the devil about God's worship, Mat. 4. So betwixt the image of the beast which was wounded by the sword, by revived again, and the saints who would not take the mark 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 Idol of it. The bodies of the saints may be made Idols both when they are dead as here of the body of Moses, & when they are alive, as when Cornelius fell down at Peters feet and worshipped him, Peter refused that worship, Act. 10.26, 27. and said, stand up, for I myself am a man, Peter refused this worship, because it was divine worship or inclining too far to it: So when the Priests would have sacrificed to the Apostles, Act. 14. they rent their clothes, and ran in amongst the people, crying, and saying, why do ye these things? we are men of like passions with you, preaching to you, that ye should turn from these vanities. They would have made the Apostles to be in the number of these Idol vanities, when they would have given him divine worship.

Again ye may observe here how Satan goes from one extremity to another; when Moses was alive, how often moved he the people to have stoned him: but now when he is dead, he would have him to make an Idol of his body, so the Jews in die Palmarum, did sing, Hosanna to Christ; and the next day they cried Crucifige. So when the viper lept on Paul's hand, they said he was a murderer; but when he shook it off, and it hurt him not, they said he was a God, and those are unstable in all their ways, I am. 1.8.

He would have set up Moses his body to have been worshipped, if the Lord had suffered this body to have remained in the Church, how would the devil afterward have made up a ground for the continuance of Idolatry in the Church? then he 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 stock without all honor to be given to it? would he not rather have thrown it down, as he did the Idol Dagon? The Lord forbad only this divine worship to be given to the heathen gods, as to Jupiter, Mars, Venus: But it was never his mind that the divine worship should not be given to the bodies of the saints departed; and if Moses himself were redivivus, he would explain himself in this point, that it was forbidden only to give this worship to heathen Idols, but not to saints, which is forbidden in the Law; for he communicating so many dignities with the saints, would not refuse to communicate with them a part of his honor.

Michael resisted the devil, and would not suffer him to take the body of Moses and make an Idol thereof: The Apostle Jude 5. borrows from the Apocrypha book called, Pethirath moshe dimissio mosis 〈 in non-Latin alphabet 〉 ; This strife which was betwixt Michael and the devil about the body of Moses.

Quest. What duties are we bound to perform to the bodies of the Saints when they are dead?

Answ. We are to use them with comliness, Acts 9.37. they washed the body of Dorcas, and laid her in an upper chamber; and to wrap them in linen, as Christ's body was; and to bury them in an honest burial place: we ought to esteem reverendly of their bodies, because they are the members of Christ's mystical body, and they wait for the blessed resurrection: and to suffer them to rest in peace in their graves, 2 Kin. 22.20. But we are never to worship them or their relics; if we follow the example of Michael, who would not suffer Moses his body to be worshipped.

The decrease of this Idolatry was, when Michael buried the body of Moses where no man knew.

Great is the care which the Lord hath over his children in their infancy, 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 year to the end, Deut. 11.12. so are the eyes of the Lord upon his children from their infancy, to their old age, from their old age to their death, and after they are dead; and first from their infancy to their old age, Isaiah 46.3. Hear O house of Jacob, and the remnant of the house of Israel, which are borne by me from the womb; and brought up with me from the birth, therefore until thy old age, I the same, even I, will carry you to your hoary heads; the Prophet points at these two times of our life especially; because these two periods are most weak in all our life; our infancy, 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 he 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 drawn me out of many waters: Hence the Poets from this fain, that some were 〈 in non-Latin alphabet 〉 , borne in the waters because Moses was drawn out of the waters; and in his death the Lord shows his singular love to him; and here after he is dead, the Lord suffers not his body to be made an Idol of: Good King Josiah when he was killed in the battle, 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 soul 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 Jacob; he promised to go down to Egypt with him, and to bring him back again, Gen. 46.4. But how is it said that he brought him back again then, seeing he died in Egypt? The Lord attended his very corpse, when he brought it back, and saw it buried in Machpelah, in the place which Abraham, bought for a burial place, Gen. 50.13.

The Lord buried Moses his body. It is most probable which Josephus holds, that Joshua, Eleazar, and some of the elders of Israel, went up with Moses to the mount Nebo; but after his death; that the Angels carried his body to the valley of Moab, and then it was buried where no man knoweth.

The Angels buried Moses his body: The Angels are ministering spirits to the godly in this life, and at their death they carry their souls to heaven, but they carry not their bodies to the grave. This was a singular favor shown to Moses, that the Lord buried him by the ministry of Angels: They attended Christ's grave; but yet they buried him not as they did the body of Moses.

Not to be buried is a great judgment, Eccles. 6.3. An untimely birth is better, than he that gets no burial. It was a great judgment upon Jehoiakim, Ier. 22.18. who got insepultam sepulturam, and no man lamented his death, saying, Ah my brother, ah my sister, or ah my Lord, ah my glory. verse. 18. The Jews pray to deliver them from four things, first, from the circumcision of the Shechemites, Gen. 34.26. Secondly from the Religion of the Samaritans. Thirdly from the death of the uncircumcised, Ezech. 28.10. And fourthly, from the burial of Jehoiakim; that they get not the burial of an asse, Ierem. 22.19.

Moses his burial was the most honorable burial that ever was; it was more honorable than their burial, who got the burning of their fathers, 2 Chro. 21.19. 1 Chro. 16.14. And more honorable than the burial of Gamaliel, for whom Onkelos burnt an hundredth pound of frankincense, for the honor of the dead.: It was a more honorable burial, than the burial of those who were buried in the garden of their fathers burial, 2 Kin. 21.18. It was more honorable, then these who were buried in the city of David. But consider the attendants who attended his burial: Abner his burial was an honorable burial, when all the people mourned for him, and the King himself followed the hearse, and wept, 2 Sam. 3.31. But here the Angels waited upon his burial, and God himself attended the hearse to the burial, and was the chief mourner there: When a private man died, lamentation was made but seven days for him, Syrac. 22.13. but they lamented for Moses thirty days; and they cried out, ah our brother, ah our Lord; ah our glory, Ier. 22.18. thus God honoreth them who honor him.

He buried him in a place where no man knew, yet Moses was present with Christ at the transfiguration, Mat. 17.3. So these who are buried in the sea, blown in the air, and burnt to ashes, and no man knoweth what is become of their bodies; yet they shall appear before the Lord in the day of the resurrection.

Michael buried the body of Moses: What if the Church of Rome had the body of Moses now, and knew it to be his body, would they bury it or not? Whether would they stand for Michael or the devil? They might say that it was a fit thing to bury it at that time, because the people was an ignorant people then, and Satan was ready to move them to Idolatry: But now seeing they would give no worship to it but 〈 in non-Latin alphabet 〉 , they might safely set it up to be worshipped.

In the time of Joshua Idolatry did not so increase; the elders who out lived Joshua, and who were in age, when they came out of Egypt, and remembered what the Lord had done for Israel; the iniquity of Baalpeor did not cleave unto them, but the rest were not cleansed from the iniquity of Baalpeor, Josh. 22.17. Is the iniquity of Baalpeor to little for us from which we are not cleansed unto this day: they committed no new Idolatry, but the filthiness of Baalpeor clave unto them, because they repented not of that iniquity. In every sin there are four things to be considered; first, 〈 in non-Latin alphabet 〉 , that is, the transgression of the Law: secondly, reatus, the guilt which obligeth the party who sinneth to undergo the punishment. Thirdly, macula, the blot which defileth the soul; and lastly, the punishment it self.

The first is, 〈 in non-Latin alphabet 〉 , the transgression of the Law; and the consequents of the transgression are the guilt, the blot, and the punishment.

The guilt of sin binds a man to answer for the transgression of the Law, and it stands in the midst betwixt the sin and the punishment, and goeth immediately before the punishment, and it is more terrible than the punishment: Therefore Dionysius said well, non est malum puniri, sed fieri poena dignum, that is, it is not evil to be punished, but to deserve punishment; yet wretched sinners are afraid of the punishment, but not of the guilt; but the martyrs of God chose rather to endure the greatest torments, then to incur the guilt of sin. If we would escape the punishment, we must first look that the guilt be removed. Manie think when the sin is past and forgotten in their minds, then there is no more punishment to follow, but if the guilt lie still unpardoned, the sin remaineth still: Joseph's brethren's sin lay over twenty years, and this sin which they committed at Baalpeor lay over a long time unrepented of, but as long as the guilt remained, so long were they subject to punishment; the punishment always followeth the guilt, as the shadow doth the body. The Apostle, 1 Cor. 11. faith ye shall be guilty of the body and blood of Christ; that is, of the punishment which he deserveth, who abuseth the body & blood of our Lord.

The third thing considerable in sin is the blot or stain of sin in the soul. This stain blots the soul, as Inke cast upon a Laune clothe defileth it; and even as in bodily things, spots taketh away that nitor and brightness which is in the body, so doth sin deprive the soul of grace, and makes it deformed; Saul was as comely and proper a man as was in all Israel and he was Tobh bonus id est pulcher, 2 Sam. 9.2. Yet this blot of sin so defiled him, that he was no more the son of Kish the Benjamite, but the son of Kush the Black-more or Ethiopian, Psal. 7. in the inscription.

The Lord that he may take away this guilt, and this blot, he opened a fountain in the house of David, for sin and uncleanness, Zach. 13.1. for sin, to take away the guilt, and for uncleanness to take away the blot, Christ was not only 〈 in non-Latin alphabet 〉 the price of our redemption, Math. 20.28. but also 〈 in non-Latin alphabet 〉 a Laver of regeneration to wash away these spots Ephes. 5.26. Tit. 3.5. He came not by blood only nor by water only, but both by blood and water; by blood, for our justification, and by water for our sanctification; He that is washed (saith Christ) hath no need but that his feet be washed, that is, he who is washed in the blood of Christ, hath no need to be washed over again, but yet he hath need that his feet be washen, • hat is, the remnants of sin which cleaves daily unto us, hath need to be washed away by the water of sanctification; and here he alludes to the custom of those who went into a bath to be washed, when their bodies were washed the filth ran down to their feet, and they were last washed.

The fourth is the punishment which is dew for the transgression of the Law: every sinner violates an order set down; and therefore is justly punished by him whose ordinance he breaks. The will of man is subject to three superiors. First it is subject to reason. Secondly, it is subject to the magistrate, and lastly and above all to God: Therefore man is justly punished by all those three: and first he is punished by the sting of conscience, because he transgressed against reason: Secondly, he is punished by the magistrate, because he disobeyed him; and thirdly by God himself, in tormenting him in the hells; Nam quaecun que res aberratab uno ordine impellitur in alterum, ut quod aberrat ab ordine misericordiae reponitur in ordine justitiae: unde non minus ordinate collocatur damnatus in inferno quam beatus in paradiso: i. e. that which declines from one order is brought into another, as that which declines from mercy is reduced to justice, and therefore the damned are as justly placed in the hells, as the blessed in the heavens.

The Israelites in Joshua his time were guilty of the sin which their fathers committed with Baal Peor; because they did not beg pardon for it: therefore the Saints pray Ps. 97.8. Remēber not against us the faults of our predecessors, that is, which we have allowed and not repented of, being taught by the example of our predecessors

When they forgot the great works of the Lord, they served Baalim and the groves, Judge. 3.7.

All their Idols were called Baalim and it was nomen transcendens amongst them; and sometimes it was contracted into Bel, Isaiah 46.1. and for distinction sake some of the particular idols were called Baal Peor; some Baal berith; and some Baal zebub.

Baal signifieth him who hath power and dominion over one. Man was made a free creature, only to serve the Lord; and for him to become a slave to an Idol what a base subjection was this?

This word Baal so displeased the Lord, that he refused to be called anymore Baal, but Ishi. Hos. 2.16. 17. The first was nomen dominii; the second familiaritatis: Names that are degenerate, men will not be content to be called by them: Magus was a good name at the first, but now it is degenerate, and no man will be content to be called a magitian. So Idiota at the first signified a private man, 1 Cor. 14.23. If there come in the unlearned. In the Greek it is 〈 in non-Latin alphabet 〉 Idiots, but now this word 〈 in non-Latin alphabet 〉 is degenerate, and taken for a fool; and no man will be content to be called an Idiot: The Christians at the first were called Nazarets Acts 24.5. but because this name did degenerate into a sect therefore it was changed, and they were called Christians Act. 11.26.

So words that were exoleta and out of use, may now be used, being come in use again: there was no name more hated of old, then to be called wise, Rom. 1.22. Professing themselves to be wise: The most excellent men of old, would not be called wise men, but Philosophers Lovers of wisdom, they shunned that name of wisdom, they took not that title to themselves nor would be content that others should give them it: but now it is come in use; So this word mysterium, was at the first a heathenish word, used in their heathenish worship; But now the Lord hath sanctified it, and it is come in use.

This word Baal was so degenerate, that God would not be called after it anymore, and as God would not be called by this name Baal; So he charges his Church not to take the name of their heathenish gods in her mouth, Exod. 23.13. Psa. 16.4. I will not take their names in my mouth; To take their names in her mouth signifieth the naming and retaining of their names, as they conduced any way to the upholding of their superstition: even as on the contrary by Putting of the true God's name unto a place, Deut. 12.5. signifieth, the placing of his religion and ordinances there; and his name is said to be forgotten, when false worship is set up, Psal. 44.20.

To name the names of Idols for civil use, and distinction; but not for religion; that was a thing lawful, and not forbidden; as Daniel named often the name of Baalthasar, although he had his name from Baal: So Nebuchadnezzar although he had his name from Nebo that Idol, Isaiah 46.1. and Paul himself named Areopagus, Mars street, Acts 17.19. for distinction sake in a civil use; as he sailed in a ship, which had the badge of Castor & Pollux, Act. 28.11. when Rabsekah called God Jehovah. Isaiah 36.7. he honored not God: So they dishonored not God when they used these names for a civil distinction.

Ob. But the tribe of Reuben changed those Idolatrous names of Nebo and Baal meon, Num. 32.38. why did they not retain those names, and keep them for a civil use and distinction.

Answ. This they did, because now they had made a new conquest of the Land, and the ancient inhabitants were to be cast out of it: they gave these names now as if it had never been possessed before. It is not unlawful to call a man Balthasar for distinction sake; but if a man were to baptize his child, and should call him Balthasar, that were to Initiate him to Baal, and to use this name not in a civil use, but in a religious: And thus he should honor Baal.

The Lord would not be named by the Idol Baal: He would not communicate with Idols in anything. First in the name, as he refused to be called Baal. Secondly, he would not be worshipped in the same place with the Idol: therefore when Dagon was set up beside the Ark, he threw it down and brake the neck of it. Thirdly, he will not be worshipped with the same sacrifice 1 Cor. 10.21. Ye cannot drink the cup of the Lord, and the cup of devils. When the whore would entice the young ma • to commit folly with her, Prov. 7.14. she says I have peace offerings with me, and this day have I paid my vows: In the peace offerings; God got a part, the Priest got a part, and the offerer got a part, and to this part of the offering which belonged to her she invites this foo • e; the whore and the whoremonger, shall they have a part of God's peace offerings? the Lord will not have a share in such a sacrifice: So the Lord will not have a share in a sacrifice where this spiritual adultery is committed. Fourthly he will not be served with the same Priests: The Lord would never accept of the Levites (that went back from the Lord, when Israel went astray after their Idols) to slay the burnt offerings, and sacrifice for the people: but only to keep the gates of his house, and minister in these base offices, Ezech. 44.10. And as Joshua, when he fought against the Canaanites, Josh. 11.6. took their horses, and did hough them, that they might not serve the enemy for war anymore, yet they might serve for baser uses, as to carry loades. So the Lord would not have those Priests who had dishonored him in serving Idols, to serve at his altar anymore but to serve in base offices, as to keep the gates in the house of God.

So they served the Groves, Judges 3.7. they are called there Ashera; because they thought themselves happy, when they worshipped their Idols there: but the groves may be called happy per 〈 in non-Latin alphabet 〉 , because they were unhappy who worshipped there: So it is called Lucus, quod minime Luceat: So Job 39. Struthio camelus is called Chasida, per antiphrasin, because she hatches not her eggs as other fowls do, but leave them in the sand.

It is said they served the groves; that is, their Idols in the groves: There was a tree also amongst the midst of the trees of the grove which they worshipped, Isa. 66.17. they that sanctify and purify themselves in the garden behind one tree in the midst. This tree in the midst they worshipped, as they did the other Idols; and they esteemed it as the tree of knowledge of good and evil that was in the midst of the garden.

They planted groves for their Idols. These Idolaters alleged Abraham's example; Abraham planted a grove in Beersheba, and worshiped there, Gen. 21.33. So when they would sacrifice their children to Molech, they alleged the example of Abraham, who would have offered his son Isaac to the Lord: So when Jeroboam set up his Idol at Bethel, he alleged the example of Jacob, who worshiped in Bethel: So when the Prophet rebuked the profane music of the Jews, Amos 6.5. they alleged the example of David, why might not they play on instruments as well as David. These vile Idolaters did still pretend the example of the saints of God, and labored to shelter themselves under them.

They planted groves that they might worship their Idols there, Deut. 16.21. Judge. 6.25. The Rabbin's tell us in Zonorenna, that Salomones throne of Ivorie, was gilded, and had six steppes, by the which he ascended into it, as we see 1 King. 10.9. And when the King stood in the lowest step, the Herald cried unto him; Iudicium ne inclinato, wrest not judgment: when he stood upon the second step, he cried unto him, accept not persons in Judgment: when he stood upon the third step, he cried unto him, take no gifts: when he ascended to the fourth step, he said unto him, Noli plantare Lucum, plant no groves for Idols: and when he stood upon the fifth step he cried unto him, Noli erigere statuam, erect not any pillar to an Idol: and when he stood upon the highest step, he said unto him, noli mactare bovem, that is, take not the priests part upon thee, to offer sacrifice. And so the King was admonished here both to have a care of Justice and Religion, and these may be fitly called admonitiones graduum; as they were called Psalms of degrees, which the Priests sang when they ascended by stairs into the Temple.

The decrease of this Idolatry; the children of Israel cried to the Lord; then the spirit of the Lord came upon Othniel, and he delivered them, Judge. 3.10. So the spirit of the Lord came upon Gideon, Judge. 6.34. so 2 Chro. 24. the spirit of the Lord came upon Zachariah, and we say indifferently either he put on the spirit, Act. 1.8. or the spirit came upon him. So he put on Justice, or the spirit of Justice came upon him. This spirit which came upon him was the spirit of Judgment, and the spirit of strength; the spirit of Judgment, Judge the people aright, and the spirit of strength, to defend them; Because those Judges were but extraordinary, and for a time, therefore the Lord sent his spirit upon them in a singular manner, for the deliverance of his people.

The spirit of the Lord came upon Othniel. There are four illapses of the spirit noted in the scripture which hath fallen upon men. The first is illapsus spiritus roboris, the illaps of the spirit of strength; So the spirit came upon the Judges, and upon Amasa, David's chief captain, 1 Chro. 12.18. The second is illapsus spiritus regiminis, illaps of the spirit of government which came upon Saul and David when they became to be Kings, 1 Sam. 16.13. The third illapse is spiritus illuminationis, of the spirit of illumination, as the spirit of the Lord came upon Balaam, when his eyes were shut, were opened, Num. 24.3. And the fourth is illapsus spiritus sanctificationis & illuminationis, the illapse of sanctification and illumination, as when the spirit of the Lord came upon Zechariah the son of Jehoiada the priest, when he said unto the people, Why transgress ye the commandment of the Lord, 2 Chro. 24.20.

When the spirit came upon them then they were said to be clothed with the spirit, 1 Chron. 12.18. The spirit of the Lord clothed Amasai; so Christ bids his Disciples stay at Jerusalem, donec induamini virtute ex alto, Luke 24.49. Tarry ye at Jerusalem till ye be endued with power from on high, or until ye be clothed from on high.

The second increase of Idolatry under the Judges was, Judge. 3.12. And the children Israel committed evil again in the sight of the Lord. It is not specified in particular, what Idolatry they committed at this time; but only it is said, that they committed evil, which is meant of Idolatry; for in a special manner it is called evil: So Jeroboam caused Israel to sin; that is, to commit Idolatry.

The decrease of this Idolatry, Iud. 3.15. then they cried to the Lord, and the Lord sent Ehud a man left handed to deliver them: In the original it is Ittar Iad, shut of the right hand, It is not well translated Ambidexter, a man who could use both the hands; he was not like those who could hurl stones both with the right hand and with the left, 1 Chron. 12.2. he had the use of the left hand only, but he was lame in his right hand, or his right hand was shut together, and he only used his left hand, the stroke whereof is most dangerous.

God in delivering of his own chooseth often times weak means, that his glory may appear the more, as here: when Gideon was to fight against the Midianites he cashired two and twenty thousand, and then there remained ten thousand, and they were too many, therefore he made only choice of three hundredth, and the Lord said I will try them, Iud. 7.4. Hebraice, constabo eos, that is I will separate the dross from the gold, that is the weak from the strong, and I will choose the dross that all the glory may return to me in the victory; for the fewer there was in number, the greater was the Lord's glory. So when he delivered his Church by Gideon that barley cake: and when he overthrew the enemy by Samgars ox goad, Judge. 3.31. & by Deborah a woman, when there was neither spear, nor shield seen in Israel, Judge. 5.8. and when there was no smith in Israel to make sword or spear, yet they overthrew the Philistines, who were in number like the sand of the sea, 1. Sam. 13.5.

The third increase of Idolatry was in Deborah her time, Iud. 5.8. when they chose new gods, that is strange gods: So new tongues are called strange tongues, Mar. 16.17. Acts 2.4. They may be called strange gods, which are not new gods, for the Idols which their fathers worshipped cannot be called new gods, yet they were strange gods, what ever god they feigned to themselves, that was a strange god.

The Jews who worshipped Idols were of three sorts. First, those who worshipped Jehovah the true God by the Idols, Judge. 17.13. Then said Micah, now know I that the Lord will do me good, seeing I have a Levite to my Priest, so 2 King. 17.28. One of the Priests whom they carried out of Samaria, came and dwelt in Bethel, and taught them how they should fear the Lord; That is how to worship the calf, whom they thought represented the Lord. So when they set up the calf in the wilderness, they said, tomorrow shall be afeast to the Lord, Exod. 32.5. they thought they worshipped the Lord by that calf.

The second sort of Idolaters amongst the Jews, were those who worshipped strange gods, but not the gods of their fathers, Deut. 32.17. they sacrificed to new gods whom their fathers knew not.

The third sort were those who willingly made choice of new gods; they were worse than those who choose new gods by the persuasion of others, as Amazia • who took the gods of the King of Edom, and worshipped them, after he had come from the killing of the Edomites, and carried away their gods, 2 Chron. 25.14. he did this freely, and of his own choice; but Solomon when he fell to Idolatry, he did it by the persuasion of others, 1 King. 9.48. Chron. 25.4.

Quest. Whether sinned they more who worshipped the true God Jehovah by false means, then those who worshipped the false gods by false means?

Ans. In one respect they sinned more, who worshipped the true. God by false means, because they had a greater knowledge of the true God, that made their sin the greater; but in those again who worshipped false gods by false means, there was a double sin, first in respect of the object, because they worshipped a false god. Secondly, in respect of the means, because they chose false means to worship their God by.

Quest. If one man should swear a falsehood by the true God, and another should swear a truth by a false God, which of these two sins were the greater?

Answ. The sin of him who swears a truth by the false god is greater than his sin, who swears a falsehood by the true God; the reason is because Idolatry is a greater sin than perjury; Perjurie is but a sin against the third command, and Idolatry is a sin against the second commandment which is greater than perjury: He that swears a falsehood by the true God denieth but the verity of God, but he that swears the truth by false gods, he doth wrong to the very essence of God; for he gives to a creature that which is true only to God. The Lord objects to his people, Ier. 5. that they swear by false God's, they that swear by false gods profess that their Idols know all things, and cannot be deceived, which is only proper to God: if we respect perjury, it is a greater evil to swear a falsehood by the true God, then to swear a truth by the false gods; But Idolatry is always a greater sin then perjury; therefore to swear the truth by a false god, must be a greatter sin then to swear a falsehood by the true God.

The decrease of this Idolatry; When the children of Israel cried unto the Lord for the oppression of Jabin King of Canaan, the Lord sent Deborah and Baracke to deliver them, Judge. 4.

The fourth increase of Idolatry under the Judges, was when the children of Israel did evil in the sight of the Lord, Judge. 6. And the Lord delivered them into the hand of Midian for seven years.

The decrease, ver. 7. And it came to pass when the children of Israel cried unto the Lord, because of the Midianites, that the Lord sent the Prophet Gideon to the children of Israel to deliver them.

Gideon cast down Baals altar, and sets up an altar to the Lord, and calls it Jehovah Shalom, that is, the Lord send peace, Judge. 7. • 4. He would not suffer the altar of peace to stand with the alter of strife; no more than the Lord would suffer Dagon to stand with the ark of God, what communion hath light with darkness; and what communion hath the temple of God with Idols, 2 Cor. 6.14.

Gideon strove with the men of Shechem, and his fathers house against Baal, and therefore he was called Ierubbaal, and Ierubasheth, 2 Sam. 9.21. because he put Baal to shame and disgrace.

When they fell from the Lord and worshipped Idols at this time, they were sore oppressed by the Midianites; then the Lord sends Gideon to deliver them; Gideon desired a sign of the Lord to confirm him, when he was to go against the Midianites.

Quest. Was not this a tempting of the Lord to ask a sign of him so often.

An. God is tempted two manner of ways, by men; first, when they seek not a sign directly of God, but when they mistrust his power, then they are said to tempt the Lord: he tempted him ten times in the wilderness, Num. 14.22. which Rabbi Solomon reckons up this way; first they tempted him at the red sea, Exo. 1 • . Secondly, in Marah, Exo. 15. Thirdly, in the desert of Sin. Enod. 16. Fourthly, when they left Manna while the morrow, Exo. 16. Fifthly, when they sought Manna upon the seventh day, and found it not. Sixthly, at • ap • dim, at the waters of contradiction, Nu. 21. Seventhly, at Herob, by the golden calf, Exo. 32. Eighthly, at Habara, Num. 11. Ninthly, at the graves of concupiscence. Tenthly, at Pharon, which the spies made when they went to spȳ the land. Secondly, God is tempted when we desire of him a sign for curiosity, as doubting of his power, so the devil desired Christ to turn stones into bread, Matth. 4. And they of Nazareth would have had a sign of him, when they said; Whatsoever we have heard done in Capernaum, do also here in thy own country, Luke 4.23. So the Pharisees and Sadducees would have had a sign of him from heaven, Matth. 16.1. But Gideon who had a singular warrant from the Lord to ask a sign, tempted him not through doubting or curiosity; neither Zechariah when he said, whereby shall I know this, Luke 1.18. Neither Marie when she said, how can this be, Luke 1.34. when the Angel gave her a sign of her conception, that she should conceive: This (how) in Marie was admirantes, not dubitantes: In Zechariah it was mixed with doubting, but it was not of infidelity, as the doubting of the Pharisees and Sadducees was.

The first increase of Idolatry was when the Shechemites took the Ephod which Gideon had made, and set it up for an Idol in the house of Baal berith in Shechem, Judge. 9.4. and 46.

Quest. Whether did Gideon purpose to make an Idol of this Ephod or not?

Answ. Gideon caused not a new Ephod to be made, neither minded he to have set it up as an Idol, but as a remembrance to the Lord; when the Rubenites and Gadites erected and attar on the other side of Jordan, Josh. 22.9. they did it not of that mind to sacrifice upon that altar, but only they set it up for a memorial of thanksgiving to the Lord. And it is clear that the Israelites went a whooring after this Ephod but after the death of Gideon, verse 27. therefore they interpret not well this place, who interpret it thus, fornicatu • est omnis populus post eum, all the people went a whoring after him, as though they followed Gideon in this Idolatry; but Junius translates it better, fornicatus est post eum, scilicet Ephodem, seu in eo Ephode, that is, they went a whoring after the Ephod.

The reasons which proves that Gideon intended no such thing, as to erect an Idol in Ophrah are these.

First, Judge. 8.32. Gideon died in a good old age; a good old age comprehends four things in it, first, fullness of days, secondly, peace of conscience, thirdly, a good name, fourthly, when one dies in the favor of God; neither is this phrase found in the Scripture, but of such who died the death of the righteous: So Abraham is said to have died in a good old age, Gen. 25.15. So David, 1 Chror. 29.28.

The second Reason, it is objected of the Israelites, ver. 35. that they shown no kindness to the house of Gideon according to all the goodness which he had shown to Israel? But if Gideon had erected this Idol of purpose, that the people might go a whoring after it how should they be bound to have shown any favor to him; they should rather have hated him, if he had set up any Idol to have been their ruin.

Ob. Burn this Idol became a snare to Gideon and to his house, Then it might seem that Gideon himself was ensnared by this Idol.

Answ. By Gideon here is understood Gideon's children and posterity, as 1 King. 12.16. what portion have we in David, that is in the posterity of David, so 2 Chron. 13.1. it is said that Jeroboam made war against Rehoboam; Rehoboam was dead, Chap. 12. And Rehoboam slept with his fathers, and was buried in the City of David: it was against his son Abija. So Act. 7.16. Abraham bought a burial from the father of Shechem, it was not Abraham himself who bought it, but the posterity of Abraham. So this Idol became a snare to Gideon; that is to Gideon's children; and to his house, that is, to his friends.

This Ephod which Gideon appointed for an holy use, was afterward abused, and turned to an Idol; as the best wine is turned into vinegar; so the brazen serpent was erected in the wilderness for an holy use; yet the people afterward made an Idol of it, and burnt incense to it. So the first institution of the love feasts of the Christians were commendable, and for a good end; but afterward they were turned into abuse, so the comemoration of the saints departed, was afterward turned to invocation.

Gideon his house was ensnared by this ephod. Solomon says, Eccles. 7.26. And I found more bitter then death, the woman whose heart is fordres and • ettes, and her hands as bands. Whose pleaseth God, shall escape from her, but the sinner shall be taken by her. This lewd woman had snares to ensnare men, as the not takes the Fowl and the Fish: She leads the foolish men captive, and none without the special grace of God is safe from her: So the Idols lay snares and ginnes to catch men, and it is hard to escape the snares of the Idol; but he who pleaseth the Lord shall escape from them.

This Baal berith was the Idol of the Shechemites, and they bound themselves by a solemn stipulation to serve this Baal berith,

They made a covenant with Baal berith, yet they covenant with Abimelech to kill his to. brethren. A false religion hath no more power to bind men long to them, then ropes of sand. The Kings of Syria and Egypt made many covenants together, and mingled themselves with the seed of men, Dan. 2.43: that is, they married together, yet these covenants could no more hold then iron and clay when they are mixed together.

Religion is called a religande; But a false Religion hath no power to bind, but true Religion hath power indeed to bind people one to another: Where there is one Lord, one faith, one Baptism, Ephe. 4.5. that makes the multitude of believers to be of one heart and of one soul.

A good conscience when it stipulates with god, 1 Pet. 3.21. hath four singular privileges which a bad conscience hath not when it stipulates with an Idol. First it hath a privilege suptase, when it tookes up to God, 1 Pet. 2.19. Secondly, it hath this privilege in se. It hath the peace of God within it, and is a pure conscience and undefiled, 2 Tim. 1.3. Thirdly, Iuxta se; a good conscience shows it self towards men, Act. 24.16. and fourthly infra se: I am persuaded that neither height nor depth shall separate me, Rom. 8.38. depth, that is, the devils who dwell in the depth: But an Idolatrous conscience when it looks above, it finds no comfort: for it worships dead God's, Ps. 106.28. & within it self it is defiled, Tit. 1.15. and I • ntase those Idolaters cared not to murder the 70. brethren of Abimelech and infra se, it is always in fear of the internal spirits.

Abimelech killed his 70. brethren, and poor Jonathan escaped only: The Jews have a proverb, esto canda leonum, & nesiscaput vulpium, that is, it is better to have a mean place amongst the righteous, than to be a ringleades amongst the wicked, it was better to be in Joash place then Abimelech's.

They robbed their God Baal berith and took out 70. pieces of silver to hire vain and light braind men, Rekim, light braind men; Hence comes Raka, which is a word of disgrace in the Gospel, Matth. 5. and hence comes this word Saracenis, because they lived upon excurtions and robberies, and men of light fashions: The treasures of the Church have been opened to help captives, and those that were in prison; but these opened their treasure here to hire light and vain persons.

They robbed their god Baal berith and gave Abimelech 70. pieces of silver. See what a Judgment befell Abimelech for robbing of his Idol; he perished miserably, not only for murthering of his brethren, but also for robbing Baal, whom he took to be his God, Judge. 9.53. We have anotable example of this that men should not rob their Idols; Amiande Marcellinus testifieth, that in the days of Marcus Antonius and Verus the emperors, that the soldiers spoiled the temple of Apollo, and brought his image to Rome; There was a little chest of gold which stood in the temple of Apollo, that had a little hole in it, which the Chaldee sooth-sayers had shut up before, the soldiers through covetousness opened this hole, thinking to have found a treasure in this chest, but there came out such a vile and deadly smell out of it, that it raised a plague from the bounds of Persia, even unto France, and went into Parthia and Media also, and killed thousand of thousands there. See what it is for the Idolater to rob his • doll.

Quest. Whether doth he commit Sacrilege who robs a false god or not?

Answ. An erroneous conscience (as the Apostle witnesseth Rom. 14.35. and by the consent of all divines) binds a man, for he that doth contrary to the Law given by the superior (holding in his conscience that it is the Law of the superior) despiseth his superior in his conscience, and is guiltly of that same sin, whereof he is, who transgresseth the Law of him who is the magistrate indeed. If the Kings Herald should give out the Law otherways, then it was first ordained by the King, the people are bound to obey this Law, and they who contemn it are justly to be punished; which obligation is taken away, when the Kings mind is rightly understood; not that this obligation was anything before in it self; but only in the mind of the people who believed, that that law was truly promulgated, as it was given out by the King, which apprehension of the people binds them to obey the Law: So he who maketh a promise and swears by a false god, is more strictly bound to perform it, then he who simply promiseth only, without an oath; for although this oath considered in it self, binds no ways a man more than he had simply promised; for this is not an oath when one swears simply by a god who cannot testify the truth, yet notwithstanding because in his erroneous conscience, he takes the Idol to be a god, if he perform not that which he promised by an oath, then he is perjured for although this •• th be nothing 〈◊〉 parte r •• yet as he esteems of it, it is a sin not to perform it: A good conscience and an erroneous conscience bind, but after a diverse manner: A good conscience simply binds, but an erroneous conscience only upon supposition, because it takes that to be the Law of God, which indeed is not; Hence we see that the Shechemites were guilty of Sacrilege, robbing their Idol Baal berith, whom they took to be a god; and the tribe of Dan was in the same case, Judge. 18. when they took away the Idol of Micah.

If Abimelech perished miserably for robbing of his Idol, what marvel is it then that these perish miserably who rob the true God, as Jehoiakim who cut out the Lord's windows and sealed his own house with Cedar, and painted it with Vermilion; Ier. 22.14. He got the burial of an asse for it. v. 19. Athaliah was worse, she brake up the house of the Lord, and bestowed all things dedicated to the Lord, upon • aalim; She was slain by the guard, 2 Chron. 23.15. But Balthasar was most Sacrilegious of all, who took the vessel of the house of the Lord, and dedicated them to his Idols; and when he was in all his jollity the Medes and the Persians came and killed him that same night, Dan. 5.30.

The sixth increase of Idolatry, Judge. 10.6. Then the children of Israel did evil again in the sight of the Lord, and they served Baalim, and Ashtaroth, the gods of Syria, and the gods of Zidan, the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and they forsook the Lord, and served 〈◊〉 him.

Now their Idolatry was mightily increased, when they served the gods of all the nations round about them: It is a question in the Ethickes, whether a man may keep entire and true friendship with many or not? So we may ask what 〈◊〉 of worship could the Jews perform to all these gods?

They served Baalim and Ashtaroth: it is usual w ••• the Hebrews (when they join the masculine and the faeminine together) to comprehend the whole, o • very many of the kind which they speak of; as Gen. 5.7. He begat sons and daughters, that is many children: So Eccles. 2.8. I got me men fingers and women fingers, than is, diverse sorts of Musicians: So they worshipped Baal and Ashtaroth, that is sundry sorts of Idols.

They served gnashteroth the gods of Syria 1 King. 9.5. and they are put in the faeminine gender, because they feigned to themselves, as well women gods, as men gods diverse fe •• s are only for preservation of mortal kinds, but they held their gods to be immortal, why then should they imagine male and female amongst them? Yet the Platonickes held, that there were male and female amongst them; and Trismogish 〈…〉 faemini ••• .

They worshipped the gods of Syria: There were many of the gods of Syria, according as it was diversely divided. Syria interam ••• , or Mesopotamia: So Syria Seba; and Syria Macha, and Syria Damascena: These had all sundry gods 2 Chro. 23.

They worshipped the gods of the Philistines and of the Ammonites, and yet the Ammonites and Philistines oppressed them eighteen years, Judges 10.8.

Mark a difference betwixt the true religion and the false: when they came to serve the gods of the Philistines, and the Ammonites they were their deadly enemies; but when they turned from the false religion to the true, then they cherished and loved them. When men came from Gentilism to Judaism, they were called proselytes, and the Jews shown them all the favors that they did to any Jew: So when they were converted from Judaism to Christianity, they called them fratres Iudai Act. 15. accounted of them as their brethren. So when men were converted from Gentilism to Christianity then they were called 〈 in non-Latin alphabet 〉 , 1 Tim. 3.6. and they cherished them as young plants; therefore the Lord saith to Jeremiah 15.19. Go not thou to them, but let them come to thee.

When they cried unto the Lord in this trespass, the Lord answered them with a bitter taunt, Judges 10.14. Go and cry unto your God's whom ye have chosen, let them deliver you in the time of your tribulation: Bernard saith well, Quod deus dicit cum risu, tu debes audire cum luctu.

The decrease, Judges 10.15. when the children of Israel said unto the Lord; We have sinned, do thou unto us whatsoever seemeth good unto thee, only deliver us we pray thee this day, and ver. 16. And they put away the strange gods from amongst them, and served the Lord, and his soul was grived for the misery of Israel. In the original it is, Anima ejus fuit contracta, and opposit to this is 2 Cor. 6.11. Our heart is enlarged.

Here is the nature of our gracious God shown to us, who is slow to anger, and soon pacified, and at whatsoever time a sinner repents him, he will put away all his sins out of his mind; then the Lord arose and had mercy upon Zion, Psal. 102.13.

The seventh increase of Idolatry Judge. 17.4. when Micah sets up molten gods and graven gods to be worshipped.

Rabbi David observes that this word (God) in all this part of Scripture, which entreates of Micah his Idolatry, is always prophanum nomen, a profane name, taken for Idols, except only in two places: The first in these words (all the time that the house of the Lord was in Shilo) The second is Judges 18.10. The Lord hath given the Land into your hands.

Micah consecrated one of his sons to be a Priest to him, verse 5. Here concurs many irregularities contrary to the Law, in the consecration of this his son. The first irregularity is in him who consecrates. The second in him who was consecrated. The third in making an Ephod to him to serve, who was consecrate. The fourth in the place where he served after he was consecrated, and that was in a private house.

The first irregularity was this, that he took upon him to consecrate his son: No man takes this honor upon him, but he that is called of God as Aaron.

Que. How could Moses consecrate Aaron and his sons, Levite. 8.12, 13. seeing he was not of the sons of Aaron?

The common Answer here is this, that he did it at the commandment of God extraordinarily, at the first establishing of the Priesthood; But there is more in it then this, for Moses was a Priest of God, Psal. 99.6. Moses and Aaron amongst the Priests: Here David terms Moses a Priest as well as Aaron; and Moses Gerundensis saith, that he was a Priest, and therefore offered incense first; and the Hebrews call him, Sacerdotem Sacerdotum the greatest Priest, and that Moses offered a burnt offering on the Altar, it is clear Lev. 8.28. and Hiscuini saith, that all the seven days Moses offered, and in the eight day, he said to Aaron from henceforth come thou, and serve in this ministry, after that Moses had consecrated Aaron and his sons, Moses children are not reckoned amongst the Priests, but amongst the Levites, 1 Chron. 23.14.

Qu • st. 1. Aaron and his sons were those who consecrate: who was it then that consecrate when the Priesthood was out of the right line, from the time of Eli (who descended from Ithamar and not from Eleazar ) • Chron. 24.3.) to the time of Sadock, who was restored by Solomon to the Priesthood?

Answ. These Priests although they were not in the right line, when they entered into the priesthood and although there entry was by usurpation, yet being entered their consecration was lawful, for even as a tyrant Peccat usurpatione tituli, yet he sins not in Iudging and giving out sentence; and the subjects are bound to obey him, and until he be devested of those usurped titles, his edicts have strength to bind the subjects; so long as the tyrant stands they are to obey him, and implicit • he hath the approbation of the subjects, that is, they wish that he may do Justice so long as he rules: The Romans subdued the Jews and made them their captives, and the Jews by their tacit consent acknowledged them as their Lord's and masters: therefore Christ bids them, gave tribute to Caesar, Mat. 22. So when they were carried captives to Babylon, the Lord bids them pray for the peace of Babylon, Ier. 29.7. the people gave there tacit consent to the Babylonians, and although they led them captive, yet they were to pray for them as there superiors; so the Priests although they sinned in usurpation of the priesthood, as not being descended of Aaron, yet durante tali statu, so long as they continued, their consecration was valide, and they had gotten the tacit consent of the people by prescription of time.

Quest. 3. Who consecrated the high Priest after his fathers death?

Answ. An inferior Priest did consecrate him; see Exod. 29.29. Num. 20.26.28.

Quest. 4. When the Idolatrous Priests hand was filled and a piece of flesh put therein, whether had be right to sacrifice and consecrate or not?

Answ. None at • ll; for out of the Church there is no consecration, therefore Jonathan in his 〈◊〉 Paraphrase, calls him, not Cohen, but Cumer, that is, a heathen then Priest, Iud. 18.30. the same phrase of sitting of the hand is used in consecrating of Jereboam's Priests, a Chro. 13.9. and yet Jeroboam had no power to consecrate them; & the water which came out of the rock, 3 Cor. 10. was a sacrament to the Israelites when they drank of it, but when the beasts drank of it, it was no Sacrament to them: so this consecration was no consecration to them, who were out of the true Church. And as Ishmael although he was truly circumcised by Abraham, yet to his posterity who left the true Church; and used circumcision still, it was no Sacrament. So this consecration out of the Church, was no consecration to them, and they had no more right to it, then the thief hath to the true man's purse, when he takes it.

The third irregularity in this consecration was this; that he made an Ephod. for his son to serve this Idol with.

There were three sorts of Ephods, the first was a religious Ephod, such was the Ephod of the Priests. The second sort of Ephod was a political, or civil Ephod, which David wore when he danced before the ark, and that which Gid • on made, and left at Ophrah. The third was an Idolatrous Ephod, which is joined here with Teraphim, and not with Vri •• and Tha •••••• , as the Lord's Ephod was.

The fourth irregularity was this when he were consecrate, he sacrificed in a private place, his fathers house, and not in Shilo, in the place where the worship of God was performed at that time, and this was as bad as if he had sacrificed in the high places, or in the groves.

Then it was added, they did this because there was no king in Israel.

Observe here first that Kingly government is the best government, and a King here is put for a best magistrate; because the Lord was to bring in this kingly government amongst them; Therefore they were called Kings, before the institution of Kings, as Moses is called a King, Gen. 36.31. Deut. 33.5. And because Kingly government was the most excellent government, therefore it is that sundry things take their denomination from a King, at the King, laws, I am. 2.8. so the Kings highway, Num. 20.17. so the shout of a King, Num. 23.22, that is a joyful shout, as when they were choosing a King.

They committed this Idolatry, because there was no King in Israel: so they abused the Levites wife, because there was no King in Israel, Judge. 19.1. Here we see th •• the magistrate is custos utrinsque tabulae, and it belongs to him to vindicate the worship of God. Idolatry is iniquit • s Iudicum, Job 31.28. That is, it is to be punished by the Judge, and to punish wrongs done by men to men: there are two pillars strong like Iakin, and Bag • as, 1 King 7.21. Justice and religion, when these two fail; then the land • elts, Psal. 75.3. the Hebrews say the world is upholden by three things, Super lege, super cultusacro, & super retributione benificiorum, when these three fail, then the world goes to decoy.

Now Micah will have another Priest then his son, a Levite of Judah to be his Priest.

Quest: How could he be a Levite, and of Judah, for the Levites were not of the tribe of Judah.

Answ: He hath been of the tribe of Levi by his mother, for women of one tribe might marie with men of another tribe; providing that they were not heretics, then they were always bound to marry within their own tribe, to keep the inheritance distinct.

Micah chose this Levite to sacrifice; but the Levites might not sacrifice, nor inquire anything of the Lord, but by the priests. When the Tabernacle was to be taken up, or set down, no stranger might come near it; here all are called strangers, who are not priests or Levites, Num. 1.51. But when they were to sacrifice, no stranger might sacrifice, that is, neither Israelite, nor Levite, Num. 3.10. Therefore when he chose a Levite to sacrifice, here there was a great irregularity: their callings were two distinct callings: the Levites did some things which the priests might not do, as to carry the Ark: therefore Uzzah was killed who touched the Ark being a priest; and the Levites might not sacrifice under the pain of death, Num. 3.10.

This wandering Levite was redacted to great misery, and he was content with a poor portion: It was a great curse upon the posterity of Eli, when they should come and crouch for a piece of silver, and a morsel of bread, and should say, Put me I pray thee into one of the priests offices, that I may eat a piece of bread, 1 Sam. 2.36. So when this base Levite sought to be a priest, and was content with ten shekells of silver a year, and a suite of apparel, and his victuals, Judge. 17.10. then he came and crouched down for a piece of silver and a morsel of bread.

None that served in the temple or tabernacle in the basest office did it for naught, as they that shut the doors, and kindled the fire, Mal. 1.10. or the Nethinims, Josh. 9.27. who hewed the wood for the sacrifices, and drew water for the temple, or the Levites that flayed the beasts, or the Priests that offered the sacrifices; all had plenty enough, there was bread enough in their fathers house: but this miserable man contents himself in his Idol service, with a suit of apparel, his victuals, and ten pieces of silver.

He desires to be a priest that he might eat bread, 1 Sam. 2.26. When they desired to be in this holy calling only to eat, and not to serve God in it, then they were mercenaries. The Moralists observe, that some games and recreations are honest, when men use them only for recreation, as to fish, and to hunt; but if a man do fish only for gain, or go a hunting only to make profit by it, then it becomes ignoble, & questus est sordidus, it is base gain: much more if a man turn this high calling to gain, it becomes a base calling: When these greedy dogs, Isaiah 56.11. cannot be satisfied; and when they seek the people's goods, but not themselves, 2 Cor. 13.14. and fleece the flock, but feed it not; Ezech. 34.3. tunc mercantur animas, they sell the fowls of men, 2 Pet. 2.3. and sell the souls of the people for handfulls of barley, and pieces of bread, Ezech. 13.19. then they feed the flock for filthy lucre, 1 Pet. 5.2.

The eight increase of Idolatry; when the whole tribe of Dan fell to Idolatry, Judge. 18. and went a whoring after those Teraphims. Jonathan who was a priest to a poor family before; now he becomes a priest to the whole family of Dan. This Jonathan was the grand child of Moses, Moses begat Gershon, and Gershon begat Manasseh, and Manasseh begat Jonathan, Judge. 18.30. This Menasseth was the father of Jonathan, but because he and his son Jonathan were so unlike to Moses; therefore they write him in the text Manasseh, but in the margin they write him Moshe, elevating the Nun; they write him Manasseh, because they held him to be an Idolater like Manasseh; and they write him in the margin Moshe, because he was naturally descended of Moses.

This might seem strange that Moses, (who was such a faithful servant in all the house of God, Heb. 3.5. and always hated Idolatry) should have a grandchild who is such an apostate and open Idolater: this a man might think should breed great discouragement in the hearts of faithful men, when they see their posterity so degenerate from the truth: but men who are faithful, and stand within the covenant, must comfort themselves, not by looking down to those who come of them, but by looking up, and marking their antecessors of whom they are descended: And even as in the right succession of the inheritance in Israel, they reckoned upward always; So must we do in the spiritual covenant. The Jews saith, if a man died and had no children, then the inheritance came to the father, both the inheritance of the male and the female, unless there came in one who married his brothers wife after his death; and they make the dead father as though he were alive, that the right order of succession might be known, and so the male children succeeded; and if there were no males, then the females succeeded, and if they failed, then the inheritance ascended to the grandfather, and to his other children if he had any moe, and they ascended still up to Adam: therefore the Jews say that there is not a man in Israel, who wants an heir, but he may reckon it up to Adam.

• Abraham.
• Isaac.
• Jacob. Esau.
• Levi, Dinah a daughter.
• Noah. Gershon, Merari. Ccohebed a daughter.
• Amram. Izzar. Hebron. Vzziel.
• Moses. Aaron. Miriam a daughter.

Now in this genealogy Amram dying, the question is, who shall be his heir: If Moses and Aaron be alive; first, Moses succeeds, and if he die, Aaron; and if both die, then Miram; but if all the three die without posterity; then from him it descends to the sons of Amram, Izzar, Hebron and Vzziel, and so at last ascends to Abraham. So here in this spiritual reckoning we must ascend upward; although Manasseh be an Idolater, and his son Jonathan, Judge. 18.30. yet Moses will not want an heir; Let him look to his faithful predecessors, they are his heirs, and he may reckon up to them.

This will minister great comfort to the faithful parents, who have bad children, that they are descended of godly parents: This was David's comfort (who had lewd children) Psal. 86.16. Have mercy upon me, and give strength unto thy servant, and save the son of thy handmaid. This was his comfort, that he was the son of the Lord's handmaid; for they that were the children of the handmaids were their masters, Exod. 21.4. and they were said to be home borne, Ier. 2.14. So David being borne within the Church of the Lord's handmaid, rejoiceth that he is God's child; and although these pedegrees in our ascending be often broken off, yet the covenant is valid and of force still, in respect of the first promise, Isaiah 64.3. Thou art our father, although Abraham hath forgotten us, and Israel doth not know us; that is, although we have broken the covenant and have not followed the footsteeps of our faithful predecessors Abram and Isaac, who (if they were alive) would not acknowledge us for their children, neither do we think ourselves worthy so to be reckoned; we lean only on the free promise of God in Christ Jesus, which we know to be most sure, as God himself is constant.

Ianathan descending of Moses fell to Idolatry; All fathers transmit to their children original sin, Gen. 5. It is said of Adam, that he begat a son to his own Image, that is, to his corrupt Image; but other things parents cannot trasmit to their children, as a seeing father sometimes begets a blind son, John 9. neither can he transmit those things which he hath acquired by Art to his child; as a Musician begets not a Musician; So he cannot transmit his infused gifts to his child; as Solomon could not transmit his wisdom to his foolish son Rehoboam, far less can he transmit grace unto his posterity, as Abraham could not transmit grace to Ishmael, neither could Moses to his grandchild Jonathan; but God only can beget children to his own Image: Therefore the Lord saith; Be ye holy as your heavenly Father is holy, 1 Pet. 1.16.

In this last increase of Idolatry under the Judges, it is to be considered that first the Danites commit sin in taking away Micah's Idols, and by seducing his Priest. Secondly, that Jonathan and his sons become Priests to the tribe. And lastly how long this Idol remained in Dan.

First they take away Micah his Idols by violence Judge. 18.18. they stole them not away secretly, but took them by violence, six hundred men came to take them away: these were called aggressores, who came by force to take a thing.

They steal his gods; the gods which they affected so much, and loved so dearly. See how Laban expostulates with Rachel for stealing his gods: The Idolaters preferred their Idol gods to all their ornaments and comeliness: when the Gaulles besieged the Capitol, because they had no strings to their crosebowes, the women caused to shave off their hair to make strings thereof, in defense of their Palladium, and their gods. And they preferred their Idols to their dear parents; When the Grecians burnt Troy, pitying their captive enemies, they gave everyone their choice to carry away that which they liked best, Aeneas made choice to carry away his gods, before his old father, and therefore he was called Pius Aeneas: they preferred not only their gods to their Parents, but also to their lives; As Metellus when he saw the temple of Vesta burning, he ran into the fire to save the Palladium, and very hardly he escaped with his life, yet he lost his eyes and his Priesthood; for no man who wanted a member might be a Priest in the temple of Vesta.

They took away his gods: If a Christian should steal the Idols of an Idolater, that were but theft, but for an Idolater (who holds Idols to be gods) to steal Idols were sacrilegious theft; And they being men of the same profession and zealous as it might seem in their profession, this aggravates their sin; for the unity of profession should bind men one to another.

They knew the Levites voice. In Israel they had sundry dialects, as some said Shibboleth, and others said Sibboleth; The Ephraimites were discerned by their lisping: and Peter was known to be a Galilaean by his speech: And so they had about Jerusalem a peculiar dialect of their own Act. 2.8. some of them said Aceldama, and others Akaldama, so here they knew the Levite by his peculiar dialect.

They desire this Priest to ask couns • ll of God for them, And he answers them according to their humor: Go in peace, for the Lord is in your way where ye go, he will go before you and assist you: flattering Prophets spake always placentia, as the false Prophets did to Ahab. These are bad Physicians who give always physic according to the patients humor.

Next they persuade him to go with them, and to leave Micah his house.

Micah and his family follow tO restore their gods, and Micah seeing that he was not able to recover them, he falls out into this pitiful speech; Ye have taken away my gods, and my priest, and what have I move.

We may learn of this Idolater Micah to esteem more of God and his worship then of all things beside: Eli his daughter in law, when the Ark of God was taken, called her son Ichabod no glory: That is, when the Ark was taken, all glory was gone from Israel; She was more sorry for the taking of the Ark, then for the death of her father in law, and of her husband.

They dissuade Micah from following of them for fear of his life verse 25. Least thou lose thy life with the lives of thy household. In the original it is, Ne colligas animam tuam, & animam domus tuae, that is, least thou die and thy household: (to gather) is usually put for (to die) in the Scripture; as Gen. 49.33. Jacob is said to be gathered unto his people. So Psal. 26.9. Gather not my soul with sinners, neither my life with bloody men. So. Num. 20.24 Aaron shall be gathered to his people. So Hosea 4.3. fishes shall be gathered, that is, they shall be taken away. This phrase to be gathered to their fathers, is as well spoken of the wicked as of the godly; as Ishmael was as well gathered to his fathers as Abraham, Gen. 25.17. Therefore this will not follow, such a man was gathered to his fathers; therefore he was elect and chosen of God: this is meant only of death, which is common both to the good and the bad.

Jonathan and his sones become Priests to this tribe of Dan. This tribe fell first to Idolatry; and therefore was first carried away to the captivity, Ier. 8.16. the snorting of the horses is heard in Dan, that is of Salmanassar who carried away this tribe first: So that when all the tribes were sealed in the forehead, Dan is omitted, Revelation 7. which wants not a mystery.

Lastly this Idolatry lasted in the tribe of Dan, unto the day of the Captivity of the Land, and verse 31. all the time that the house of God was in Shilo: By the day of the captivity of the Land, here is meant, that time when the Philistines oppressed Israel mightily: it must not be taken here for captivity, which was in the time of Sennacherib; for David would not have suffered this Idol to have been in Dan all this time; it must be taken then for this captivity of the Philistines, and all the time that the house of God was in Shilo; then the scourge of the Philistines came upon Israel: confer 1 Sam. 4.3. with Psal. 78.60. and ye will see this clearly Psal. 78.58. He gave his strength to the captivity, and they provoked him with their high places, and moved him to Jealousy with their graven Images. This Micah his image was one of them that moved the Lord to Jealousy most.

The Ark of the Lord was in Gilgal, Shilo, Nob, Gibeon: It was in Gilgal all the time that they were subduing the Land, and dividing of it for four and twenty years: it was in Shilo till the death of Eli three hundred sixty and nine years: after the death of Eli, Shilo was destroyed, and the Ark was carried to Nob, where it remained to the death of Saul thirteen years, and it stayed in Gibeon until the Temple of Solomon was built; fifty years after Eli his death, fell this captivity of the Land, the Ark was taken; then the Lord forsook the habitation of Shilo; and delivered his power and strength to the captivity, Psal. 78.

Greater was the judgment which fell upon Israel for this Idolatry, then for all the former: for this Idolatry he left Shilo, the Ark was taken captive, and the people; Eli brake his neck, and his sons were kill • ed.

Idolaters think that they have all happiness and prosperity by their Idols, Ier. 44.18. Since we left off to burn incense to the queen of heaven, we have wanted all things; But mark what the Lord says of these Idols, and makes the Israelites confess the same, Ier. 3.24. Shame hath devoured the labor of your fathers from your youth, (that is, from your Idols) their flocks and their herds, their sons and their daughters. Micah when he set up his Idols flattered himself, Judge. 17.13. Now I know that the Lord will do me good. But the Lord says Deut. 27.15. Cursed be the man that maketh any graven or molten Image an abomination unto the Lord, and all the people shall say Amen. But happy is the Church when she says, Hos. 2. I will go and return to my first husband, for then it was better with me then now.

At this time there fell out a filthy fact in Gibeah in the tribe of Benjamin; for there the men of Gibeah abused the Levites concubine, so that she died by the violence done unto her: there the ten tribes made war against the Benjamites, & although Benjamin were the children of iniquity, yet they prevailed against the ten tribes, because the ten tribes at this time were infected with Micah his Idolatry.

Idolatry is a viler sin then the sin of Gibeah, Ho. 10.9. It is a viler sin then the sin of Sodom, Eze 16.46. It is a sin like unto beastialitie, when a man lies with a beast, Eze. 23.20. what sin then can be greater then Idolatry.

And thus they committed Idolatry from age to age, while the Judges ruled them, until God was wroth and greatly abhorred Israel, Psal. 78.

In Samuel's days they worshipped Baal, and Ashta- 1. Sam. 7.

The decrease of this Idolatry was 1 Sam. 7.6. when the people gathered themselves together to Mizpah and drew water, and poured it out before the Lord, and fasted on that day and said there, we have sinned against the Lord: to pour out water in the Scripture signifies to pour out a thing abundantly, Deut. 12.16. ye shall not eat the blood, but pour it out upon the ground like water. So Gen. 49. Reuben is poured forth lik water; that is, he hath given himself over altogether to lust; And the Scripture expresseth this their repentance by pouring out of water rather then by pouring out of any other liquor; for although ye should pour out oil, or honey out of a vessel, yet some of the liquor would still remain in the vessel, & the smell also, But when water is poured out of a vessel, nothing remains, no not the smell. By this pouring out of water, they signify that they would altogether renounce their Idolatry, and that not so much as the tangue or smell of it should remain among them.

Samuel reprooves them for choosing of a King; then they are terrified with thunder in the time of the wheat harvest: Lastly, he diswades them from Idolatry, 1 Sam. 12.12. and 17.21.

He rebukes them for choosing of a King. Kingly government, was the government which God was minded to erect amongst them, they had three commandments given to them, when they were to enter into Canaan, first to cast out the Canaanites, the second to choose a King; and the third to build the temple. The Lord was minded then to give them a King, but he was angry with them, because they would have had a King; such as the nations had. Again he was angry with them, because they were weary of Samuel's government, and likewise for anticipating the time, the Jews said of them comederunt immaturum avam, they eat the grape before it was ripe.

He terrifies the people, calling upon the Lord to send thunder in the wheat harvest, when it was the most clear and fair season of the whole year, at the Pentecost, or about the Pentecost, therefore it is called festum messis. If it had been in the time of the Barley harvest, at the Pascha, it had not seemed so strange a thing to the people to have heard thunder, for then the clouds abounded more, and Jordan did over flow the banks thereof by the melting of the snow upon the mountains.

The Lord caused it to thunder, God hath two sorts of voices by which he speaks to men. The first by his voice in the thunder, Psal. 29. secondly by his voice in the Temple, Psal. 26.9. The first is an inarticulate voice, the other is articulate; sometimes he both thundered and spake at once; and when they came together, then his articulate voice was called hath col filia vocis He gave his law with thunder, Exod. 19. and in sundry of the Revelations shown to John, with the voice there was thunder Chapter 4.5. and 6.1. and 10.3. therefore we read, John 12.18. when there came a voice from heaven, the people who stood by, some of them said it thundereth, and others of them said, an Angel speaketh unto him, the reason of this was because the Lord usually spake to them in the thunder, but here when the people were terrified, he spoke not to them in the thunder, but terrified them and comforted them by Samuel.

Lastly, he prayeth for the people, & diswadeth them to turn aside; for then they should go after vain things which cannot profit nor deliver, 1 Sam. 12.21.

This Idolatry spread more in the time of the Kings, then it did under the Judges; all the Kings of Judah committed Idolatry, or else by their oversight tolerated it.

All the Kings of Judah sinned except three, Syrac. 49. David, Hezekiah, and Josiah, that is all committed Idolatry or did tolerate it, except these three Jehoshaphat he did not tolerate Idolatry, yet because he made affinity with Ahab, 2 Chro. 18.2. and joined himself with Ahaziah King of Israel, who did very wickedly, 2 Chron. 20.36. because he did these things, he is not reckoned amongst the first three of the Lord's worthies, amongst the Kings of Judah, David was most zealous for the glory of God, and is set down as a pattern to other Kings, 2 Chron. 29.2. Hezekiah did uprightly as his father David did, therefore Ecclesiasticus 47.2. David is compared to the fat of the peace offerings; All the peace offerings was the Lord's, but the fat was his after a special manner, because it was wholly burnt to him; So David exceeded all the rest of the Kings in zeal; Therefore the zeal of God's house did eat him up, Ps. 69.9

Amongst the Kings of Egypt or Pharaohes, some of them were 〈 in non-Latin alphabet 〉 minime mali; they favored the people of God, as Abraham's, Pharaoh, Jacob's Pharaoh, and Joseph's Pharaoh. Others of them were 〈 in non-Latin alphabet 〉 bad, as Pharaoh Ophrah, Ier. 44. and Pharaoh Neco, Ier. 46. and some of them were 〈 in non-Latin alphabet 〉 , as Moses his Pharaoh.

Among the Kings of Israel there were none good, they were either 〈 in non-Latin alphabet 〉 , they were either bad, or very bad, none of them were 〈 in non-Latin alphabet 〉 not evil; They sucked the milk of Idolatrous superstition in the days of Jeroboam, whereunto they were addicted always, so long as the common wealth endured even the reign of ninteene Kings.

But amongst the Kings of Judah some were 〈 in non-Latin alphabet 〉 optimi, as David, Hezekiah and Josiah; some of them were 〈 in non-Latin alphabet 〉 boni, as Jehoshaphat, Asa, and Manasseh. Manasseh is reckoned amongst the good kings; because his end was good Eze. 18. Some of them were 〈 in non-Latin alphabet 〉 as Uzziah was, who began well, but his heart was lifted up and he fell away from the Lord afterward, and some of them were 〈 in non-Latin alphabet 〉 most wicked, as Ammon and Ahaz but there were none of them 〈 in non-Latin alphabet 〉 minime mali.

Object. But it may be said of Josiah, that the remnants of Baal were not taken away in his time, Zepha. 1.4. why then should he be reckoned amongst the best Kings?

Answ. He studies to cut away the remnants of Baal, which he could not find out at the first, because Idolaters are very subject to cover their Idolatry.

The first increase of Idolatry under the Kings was in Solomon's days, 1 Kings 11.5. When Solomon went after Ashtaroth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. The Lord gave Solomon wisdom above any, he exceelled the wisdom of the East country, and all the wisdom of Egypt in natural wisdom; The Lord gave him a heart as large as the sand of the sea, 1 Kin. 4.29. the Lord loved him and called his name Jedediah, 2 Sam. 12.25. The Lord appeared twice to him, 1 King. 9.10. The Lord made choice of him to be one of his secretaries to write a part of the holy scriptures: It was he who built the temple, and bestowed infinite charges upon building of it; It was he who consecrated the Temple; It was he who offered when the Temple was consecrated • 0000. oxen, 1 King. 8.63. and 120000. sheep; It was he who prayed for the people and blessed them, 1. King. 8.55. It was he who was a special type of Christ: It was he who fell not away until his old age, and although the Lord threatened him, that he would rent his Kingdom for this his Idolatry, yet he continued still in it, 1 King. 9.11. and was not a whit bettered by the threatenings of the prophet, and herein he seems to be worse then his foolish son Rehoboam, for when the Prophet Semajah came to dissuade him, for to fight against Jeroboam, he left off his purpose, and went back again, but Solomon lay long in a Lethargy, before he awoke; who would have thought that the dragon with his tail could have pulled down so far this shining star; and when we see such a great Cedar of Lebanon as this to have fallen, Let us with fear and reverence work out our salvation.

The decrease of this Idolatry was, when Solomon wrote his book of Ecclesiastes in a public testimony of his repentance. Solomon wrote three books: the first is his Proverbs, and it is entitled, The Proverbs of Solomon the son of David King of Israel; a fit book of moral instructions for a King to write to his subjects: then he wrote his book of Ecclesiastes to the Church after his fall, when he was gathered to the Church again, and he begins this book thus, Vanity of vanities; and by vanities here he means especially Idolatry; for Idols are the Gentiles vanities, Jonah 2. and 〈◊〉 , Act. 14.15. and he shuts up this book thus, fear God and keep, his commandments; which shows that Solomon renounced the vanities of those Idols: And the last book which he wrote, was, the Song of Songs, which is the most excellent of all songs, yea, and of all Solomon's Songs, wherein his heart is elevated in describing this spiritual conjunction between Christ and his Church, under the terms of a marriage made with his queen, when he married Pharaoh's daughter.

It is clear that Solomon wrote his book after his repentance, and after that he had tried all sorts of vanities, and not before his fall: for in this book he describes his wisdom, his power, the buildings, and the glory of his house, which answers to that which is spoken of him, 1 King. 7.9, 10. at the least he spent twenty years before all these things were done; then he spent thirteen years in building of his house; then add to these five or six in repairing the city, and in building of the cities in the desert so that by this time he had been forty or fifty years old; and add to these the sending of the ships to Ophir, which he sent to fetch home gold, Eccles. 2. then he tells how much he was given to women ( J found a woman more bitter than death, Eccles. 7.26.) and of a thousand wives and concubines which he had, there was not one which he could trust, Eccles. 7 and these all he found but vanities. He could not do all those things, and have experience of all these vanities; but in a long time.

Bellarmine goes about to prove out of the text, that this book was written before Solomon's fall, because he saith, my wisdom remained with me, Eccles. 2.9. but his wisdom could not remain with him, when he fell so filthily: therefore (saith he) this book was written before his fall.

Answ. The wisdom which remained with him, so long as he went astray from the Lord, was his carnal wisdom; and his spiritual wisdom was buried all this while until the time that he repented.

The reasons in particular which shows Solomon his repentance, are those.

First, Solomon was a Prophet of God, and a Pen man of holy Scriptures; now all the Prophets of God were holy men, Luke 1.70. therefore Solomon was a holy man, although he was overtaken with those vanities for a while.

The second reason is taken from the promise of God, 2 Sam. 7.14. I will be his father (saith the Lord) and he shall be my son; if he commit iniquity, I will chastise him with the rods of men, and with the stripes of the children of men (that is, with stripes that men are able to bear) but 〈◊〉 mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.

The third reason, Solomon is set down for an example of imitation, and he is commended who followeth him; Rehoboam walked in the way of David and Solomon, the first three years, 2 Chro. 11.17. Hence it followeth, that Solomon hath repented him of his former vanities, and died a son reconciled to his God: and as the evil beginning of Manasseh shows the bad end of Ammon; So the good beginnings of Rehoboam shows the good end of Solomon.

When the Kings of Judah and Israel are set down for examples; these things are to be observed. First, if the wicked son follow his fathers wicked footesteppes, without repentance, then both perish, 2. King. 15.9. Secondly, if the wicked king repent him of his sin, and his son be said to follow his fathers footsteppes; then he is said to follow his fathers footsteppes only in the time of his vanities. It is said of Ammon, 2 King. 21.21. that he followed his father, and he worshipped those Idols which his father worshipped: This is to be understood that he followed his father in his bad days, and not in his last days, when he repented him of his sins. Thirdly, when the King repents him of his former lewd life, and his son is commended for following his fathers footsteppes; then it is to be understood, that the son followed his fathers footsteppes in the end of his life, and not in his former wicked days; and thus Rehoboam is said to have walked in the ways of David and Solomon, 2 Chron. 11.17. that is, he followed Solomon his father in his last years when he repented. Fourthly, if the King carry himself well in the beginning of his reign, and fall afterward, then his son is said not to follow his footsteppes; and the reason of this is given Ezech. 16.24.

The second increase of Idolatry under the Kings, was after the days of Solomon, when the ten tribes fell away from the house of David; and Jeroboam erected golden calves to be worshipped in Dan and Bethel.

After that, the ten tribes separated themselves from the house of David: The ten tribes are called the house of Israel; and those that cleaved to David, are called the house of Judah: So the ten tribes are called Ephraim, and Joseph; they are called Ephraim, Psal. 80.2. because their first king was of Ephraim.

Jeroboam changed four things in the worship of God at this time; and therefore it is said, he drove away Israel from the Lord, and made them to sin a great sin, 2 Kin. 17.21. or fecit Jeroboam Israel avolare a domino; he made them to fly away from the Lord.

He changed first the place, 2 Chron. 7.16. 1 King. 12.14. He placed those calves in Bethel, and Dan. The name of this Bethel (because the Idol was erected there) was changed, and it was called Bethhaven, the house of vanity, and not •• thel the house of God, 1 Kin. 12.30. And this thing became a sin; for the people went to worship before the one, even to Dan; Jeroboam pretended the ease of the people, when he set up those calves; he would not have them to go up to Jerusalem to worship. Therefore he set up one Idol in Bethel, in the South side of the country, and another in Dan, in the North side of the country, that they might go there the more commodiously to worship; yet notwithstanding they were carried after their Idols, as with a whirlwind, 1 Cor. 12.2. that they would run from the South to the North, for the worshipping of those Idols, and would not be content with their Idol which they had near hand in Bethel, but they would run to Dan also and worship.

Secondly, Jeroboam changed the signs of God's presence, and put in two golden calves in their place.

Thirdly, he changed the time of God's worship, 1 King. 12.32. he offered on the altar which he made in Bethel, the fifteenth day of the eight month which he had devised of his own heart.

Fourthly, he made the basest of the people priests, 1 King. 12.31. And Josephus holds that Jeroboam himself played the part of the highpriest, 1 King. 12.33. It is said in the original, that he went up upon the Altar sacrificing to the calves that he had made.

Quest. Whether was the sin of the ten tribes, or the sin of Judah greater when they committed Idolatry.

Answ. The Idolatry of the ten tribes was greater extensive: It was further extended and dured longer than the Idolatry of Judah, but intensive, Judah his Idolatry was greater, The sin of Judah was written with a pen of iron, and with a point of a diamond, it was graven upon the table of their heart • nd upon the horns of their altar, Ier. 17.1. and Jerusalem Aholibah was more corrupted in her fornications than Aholah or Samaria, Ezech 23.11. The promise of the Messias was made more clearly to Judah than to Israel; Judah had some very good Kings, who were types of Christ; Israel had none; Judah had the temple, which Israel had not at all; Judah had many prophets, Israel few; Judah saw Israel carried away, and plagued for their Idolatry, and yet Judah repented not; therefore Judah's sin was greater than Israel's; she exceeded Samaria and Sodom in her filthiness, Ezekiel chapter 16. verse 46.

The Kings of Israel were viler than the Kings of Judah: Therefore when the wicked Kings of Judah are blamed they are said to walk in the ways of the Kings of Israel, 2 King. 16.1. • , 3. The Kings of Israel were worse than the Kings of Judah, because all of them were bad, and some of them as bad or badder than any of the Kings of Judah; as wicked Ahab.

The pride of the ten tribes was greater, than the pride of Judah, they compare themselves to the Cedar of Lebanon; and they compare Judah but to the thistle, 2 King. 14.9.

Object. But God gave an express commandment to the ten tribes that they would separate themselves from Judah.

Answ. But he never commanded them to separate themselves from the worship of Judah.

Because Jeroboam drew away the people to this fearful Idolatry; therefore the Lord threatens that none of his posterity shall succeed.

The Lord punisheth the Idolatry of the fathers upon the children. There is a personal sin, and there is an haereditary sin. A personal sin is that which the father is only guilty of, and not the son: an haereditary sin is that which both the father and the children are guilty of; but in a personal sin the posterity follows not the father: it is said of Zelophehad, Num. 27 3. That he died in his own sin, that is, in a sin which his posterity was not guilty of, it was not that common sin in murmuring against God through misbeleefe, for the which none of them entered into Canaan; but it was a peculiar sin of his own; which his posterity was not guilty of; but if they do follow the foot steppes of their wicked fathers, then it is an haereditary sin, and it is imputed to them.

If the Idolatrous son follow the Idolatrous father, then he is guilty of his fathers sin; as Ammon was guilty of Manasseh his sin: So if they follow the footesteppes of their Idolatrous mother, then they are guilry of her Idolatry: when the mothers baked the cakes to the Queen of heaven, Ier. 7.18. The children gathered the sticks to kindle the fire, here they were guilty of their mothers Idolatry: it is a terrible imprecation of David Psal. 109.14. Let the iniquity of his father be remembered, and let not the sin of his mother be blotted out: when the Idolaters have to answer both for their fathers Idolatry, and for their mothers, this is a fearful case; then they receive Kephalaiim Isaiah 40. double for all their sins, that is, both for their own sins, and for the sins of their parents.

And it is to be marked that although the Idolater repent him of his Idolatry; yet the Lord may charge his posterity with that sin: Manasseh was a great Idolater, and shed innocent blood; these sins were pardoned in Manasseh; yet his posterity were punished (according to all that he did) that is, both for his Idolatry, and for shedding of innocent blood: and these sins were not pardoned in his posterity.

There was never any decrease of Idolatry in the ten tribes, but it overspread all their Kings, as a Leprosy.

The Kings of Israel all of them successively for nineteen generations were Idolaters, yet amongst them all, there was none like Ahab who did sell himself to work wickedness in the sight of the Lord, 1 King. chap. 21. ver. 25:

This Ahab persecuted the Prophets of God, and killed them. Secondly, he threw down the Altars of the Lord. Thirdly, he entertained four hundred Priests of Baal at his table: and fourthly he worshipped Baal.

First he persecuted the Prophets of God, and killed them: Those who are most dear to the Lord, whom the Lord expressly forbad to meddle with, Psal. 105 15. Touch not mine anointed, and do my Prophets no harm. And they that touched them touched the Aple of his eye, Zach. 2.8. He that receiveth a Prophet (saith Christ Math. 10.41) in the name of a Prophet, shall receive a Prophets reward, Then Ahab who killed the Prophets knowing that they were Prophets, what reward got he? The Prophets of God most resemble the great Prophet the Lord Jesus Christ, who did two things for us: first the things which he did from God to us, in revealing God's will to us: The second is which he did from us to god, interceding at his hands for us. So the Prophets of God, first they revealed the will of God to us, and secondly they interceded for us Gen. 20.7. He is a Prophet and he will pray for thee: therefore the Prophets were called the strength and the Chariots of Israel, 2 King. 13.14. and where prophecy was wanting there the people were naked, Prov. 20.12.

Secondly Ahab threw down the Altars of God. 1 King. 19.10.

Quest. What Altars of God were in Israel at this time?

Answ. 1 King. 18.30. And Elijah repaired the Altar of the Lord that was broken down, which Altar Elijah erected in Carmell.

There were many that were injurious to the Lord's Altars; Ahab, threw down the Lord's Altar; Achaz caused to remove the Lord's Altar: Uzziah went about to offer incense at the Lord's golden Altar: Uriah the high priest offered upon the Altar of Damascus in place of the Altar of the Lord: Nadab and Abihu that brought strange fire to the Lord's Altar; and there was never one of these who meddled with the Lord's Altar, but the Lord plagued them for it The Altar of God was called Arriel. Ezch. 43.15. the Lyon of god; and whosoever meddled with this Lyon, he devoured them: when Isaiah was called to be a Prophet, Isaiah 6. there came an Angel flying from the Altar, with a pair of tongs in his hand, and a living coal in it, and touched the lips of the Prophet, and sanctified him: But when God was wroth with those for meddling with his Altar, there came a messenger of God's wrath from the altar and plagued them; as the leprosy came flying from the Altar and smote Vzzia, and fire came from the Altar and burnt Nadab and Abihu; and so upon the rest who meddled with this Altar, whoever threw it down or polluted it. Ahaz meddled with the brazen Altar a type of Christ's death, and Uzziah meddled with the golden Altar a type of Christ's intercession, therefore God poured out his wrath upon them & plagued them both.

Mark a difference betwixt the Prophets of the Lord and Baals Priests; if ye will respect their number, they are eight hundredth and fifty, The prophets of the Lord were but few in respect of them, Obadiah took an hundredth Prophets and hid them by fifties in a cave, 1 King 18.4. If ye will respect their fare; there was a great difference also, the poor Prophets were fed only with bread and water; but the Priests of the groves were fed at the court. 1 King. 18.19. Thirdly, if ye will respect their apparel, and the places where they lived; ye shall see great difference, the Prophets of God went in sheep skins, and goat skins, being destitute, afflicted, and tormented, of whom the world was not worthy of, they wandered in deserts, and in mountains, and in dens and caves of the earth, Heb. 11.37.38. But Baals priests lived daintily in all plenty: But if we shall look to their end; and how they were miserably killed, and how the Prophets of God were delivered, how they were separate for the day of slaughter, and all killed in one day; then we would make choice rather with Moses to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, Heb. 11.25. and with David rather to be a doorekeeper in the house of God, then to dwell in the tents of wickedness, Psal. 84.10.

Fourthly, Ahab worshiped Baal: In the scripture we read of three sorts that were diversely affected to Baal, first those who pleaded against Baal, as Gideon called Ierubaal, of Ierubash • th, 2 Sam. 9.23. and Elijah; secondly those who stoop for Baal, as Ahab and Iezebell, and the Priests of Baal. And thirdly those who halted betwixt God & Baal, in the politickes they were said 〈 in non-Latin alphabet 〉 as Dion said of Cicero, because he now clave to the people, and now to the Senate, and Homer called such a one 〈 in non-Latin alphabet 〉 , that is he who cleaves to this point, and now to that, and this was called 〈 in non-Latin alphabet 〉 when the mind is carried now this way now that way.

Quest. Which of those two was worst?

An: Those who halted betwixt God & Baal; therefore the Lord says, Reve. 3. I would thou wert hot or cold, but because thou art lukewarm, I will spew thee out of my mouth; lukewarmenes here is not the midst betwixt hot and cold, as it is in Physical things, but it is farthest from the virtue, heat, & the Lord detests more the lukewarm then the cold; The Philosopher Ethic. 7. marks four sorts of men, the first is continens & temperans, the second is incontinens & intemperans, the third is, temperans & incontinens, the fourth is, continens & intemperans. Continens & temperans is he who bridles his passions, & suffers them not to burst forth into action. Incontinens & intēperans, is he who rules not his passions, but suffers them to burst forth into action. Incontinens & tēperans, is he who rules not his passion, but yet suffers not his passion to burst forth into action, as he that suffers not the sun to go down upon his wrath, Psal. 4. Be angry, but sin not, as if he should say, when ye are angry (for to this passion of anger all men are prone) sin not, that is, execut not this your anger with a deliberate purpose; the fourth is, continens & intemperans, and he refraines his passion, and bridles it, yet executes it in action, as he who kills in cold blood.

Quest. Which of these four sorts are worst?

Answ. A man would think that he were worst, who were both incontinent and temperate, but yet it is not so, for he that is continent and bridles his passions and intemperate and refraines not from the action he is the worst sort of men, for he does deliberately sin, and not miscarried by his passion: so he that is lukewarm in the service of God, is farther from the virtue, then he that is cold, and he that halts betwixt God and Baal, is by the Lord more abhorred then he who directly stands for Baal: The people that were brought from strange nations to Samaria, they are said to have feared the Lord, and worshipped their own God's, 2 King. 17.33. yet because they worshipped both, it is said, ver. 34. that they feared not the Lord, for the Lord detests those most of all; so those lukewarm people are most hated of him: and as the stomach cannot brook lukewarm things, so well as it does hot or cold, for hot or cold things do contract the stomach, and make it keep things the better; but lukewarm things delates the stomach, and makes it spew them out; so the Lord spewes out these lukewarm people, and cannot brook them by any people.

Now Elijah, who opposeth himself to Baal and to Ahab the maintainer of Baal, comes and reprooves Ahab to his face, and says that it was he that troubled Israel; So Paul came and withstood Peter to his face: These are called the faithful wounds of a friend; The Physicians call the wounds opposit to these 〈 in non-Latin alphabet 〉 unfaithful; Those that are given behind a man's back, as detraction or backbiting are most dangerous wounds.

The second thing which Elijah did here, was his conteste with the Priests of Baal. There was a great dispute here about Religion, and to end the controversy they will try it this way, that the Lord would be pleased to send down a fire from heaven to burn their sacrifices who were accepted of him, but not upon theirs who were not excepted.

By this sign of sending down fire upon the sacrifices, the people of God knew when their sacrifices were accepted; it is said, Gen. 4. that the Lord looked upon Abel, and upon his sacrifice. Aquila translates it, 〈 in non-Latin alphabet 〉 he set it on fire, so when the tabernacle was erected, the Lord sent down a fire upon their sacrifices, and when the temple was erected, he sent down a fire upon their sacrifices, and ordinarily when there sacrifices were burnt to ashes, then they knew that God accepted of them, Psal. 20.3. Remember all thy offerings, and turn to ashes thy burnt sacrifice.

There came down a fire & burnt Elijah his sacrifice, this fire came down four times from heaven upon their sacrifices: First upon Abel his sacrifice, secondly upon the sacrifice of the Tabernacle, when they had sacrificed seven days, Le. 8.33. Then the glory of the Lord appeared on the eight day, and the fire came down upon their sacrifice; Levite. 9.23, 24. Thirdly the fire came down upon their sacrifice when the Temple was erected, and fourthly the fire came down upon Elijah his sacrifice; But the fire came not down in the second Temple to burn the sacrifices.

Quest. How was their sacrifices then accepted in the second Temple, seeing the fire came not down from heaven to burn them?

Answ. The Prophets and the Priests consecrated this fire in the second Temple, and then it was an heavenly fire, and whosoever brought any other fire into the altar, that was strange fire: The fire in the first temple was divinohumanus ignis, that is, it came from heaven; but it was maintained by wood, as our fire is; but the fire in the second temple was humanodivinus, that is, it was at the first but human fire, which came not from heaven, but being consecrate by the prophets, and the Priests it became heavenly fire.

The Jews are uncertain concerning the fire of the second temple; for some say, 2 Mac. 1.19. that the Priests hid the fire of the first temple in a pit, and that it was kindled again in the second temple after the captivity; But others of them hold that there were five things wanting in the second temple, which were in the first; the Ark, Vrim, Thummim, the holy fire, and Shechina the majesty of God who dwelt between the Cherubim.

Because this fire came from heaven, therefore when they wanted it, they studied by rubbing the stones of the altar one upon another to kindle the fire again, 2 Mac. 10.3. and the vest all virgins imitating them, (when their holy fire went out) they kindled it again with the beams of the sun contracted into a crystal glass.

The third thing which Elijah did was this, He caused all the Priests of Baal to be killed; this was Opimum Sacrificium Deo; when the Levites consecrated their hands to kill their neighbors and brethren that were Idolaters, Exod. 32.29. their hands were consecrate with their blood of the brethren, as that day when they were ordained Priests, the blood of the sacrifice was sprinkled upon the thumb of their right hand, Exod. 29.20. And this was as acceptable a consecration to the Lord, as that day when they were consecrate priests unto him; so the shedding of the blood of these Idolatrous Priests was as acceptable a sacrifice to the Lord as any could be.

Elijah for his good service done to God in that great famine, the Lord preserves him wonderfully; first by Ravens at the river Cherith, who brought him bread and flesh twice in the day: secondly by the widow of Zarepta, who had but a little meal which she was to dress, and then to die, 1 King. 17.12. Chrysostom considering the fact of this widow, marks the great charity of this widow, that she gives not out of her poverty to help the prophet, but out of her mere necessity, when both she and her child were like to starve, neither having any hope to be helped by her neighbors; and here he compares Abraham his fact, and her fact when Abraham entertained the strangers, and he prefers her charity to Abraham's, she ran not to the flock as Abraham 〈…〉 • nely to her poor handful of meal which was reserved for her and her son. We are bound to give of things that are profitable for us, to help our neighbors necessity, as the Samaritan took his oil and his wine, and poured it into the hurt man's wounds. So he who hath two coats should impart to him that hath none, Luke 3.11. but this poor widow gaver her one coat, & consumsit 〈 in non-Latin alphabet 〉 , Luke 15.13. to save the Prophets life; thirdly he was fed by the Angel.

The Idolaters in Ahab's time bowed their knees to Baal. The Hebrews have four words, by the which they express the signs of bodily worship. The first is Barach, the bowing of the knee. The second is Cadad, the bowing of the head, from the neck upward. The third is Carang, the bowing down of the head, with the bulk of the body: and the fourth is hishtahave, to cast down the whole body before them. The Apostle, Rom. 6.13. wills us that we should make all our members instruments of righteousness to God; but the Idolaters made all their members the instruments of sin to worship their Idols.

First, their head; they prayed before their Idols with their heads covered, because the people of the East worshipped their great men with their heads covered, therefore they prayed after the same manner, and honored their Idols standing before them with their heads covered. Maimonides saith, that religious outward worship should be given after the same manner as they worshipped great men, and he adds, nisi forte sit mos illius loci, ut quis stet coram magnatibus aperto capite, that is, unless it be the manner of men in that place to stand bareheaded, when they do reverence to great men; where we see that the gesture and the manner of praying is to be accommodated to the custom of the place where one lives, and they should testify their outward reverence b • such signs as men testify their reverence to gre •• 〈…〉 . This manner of worship varies in sundry parts. Maimonides wrote his Mishna in Egypt, and amongst the Mohammedans who uncover not their heads before great men, but bow only their head before them; and therefore when they pray they uncover not their head: So the Jews both the priests and people uncover, not the head in time of divine service. The priests had such bonnets upon their heads which could not easily be taken off and put on as ours, and when they came abroad they never uncovered their heads; but when they made great lamentation they uncovered their heads, and cast ashes upon them: But the Christians in the West, when they do reverence to their superiors, they always uncover their heads; and therefore it is the fittest gesture for us to uncover our heads when we pray. The Jews who live here in Europe, when they are in their synagogues, they never uncover their heads, which is altogether contrary to the custom of Europe: They salute great men here uncovering their heads, and so should they pray according to the canon of Maimonides; but they do this in despite of the Christians: The Apostle, 1 Cor. 11. wills men to be uncovered, and women to be covered, when they pray, because that was the usual form amongst the Grecians, for the men did uncover their heads, when they did any reverence to their superiors; and the women had veils which covered their heads and faces when they came abroad: therefore he would not have them uncovered in time of prayer.

Secondly, they worshipped their Idols by turning their faces to them, and this is properly adorare, ad os orare. So the Lord commands his people that they should not turn their backs to him, but their faces, Ier. 2.27. And the Jews say, that it was not lawful for any when they came to the temple to worship (if they entered in at the East gate) to go out at the same gate again, but to go out at the North gate, least they should turn their backs upon the Lord. The Jews were commanded when they worshipped the Lord, to turn their faces towards the temple, when they were without it, 1 King. 8. This was to be understood only in their public worship, then they were bound to turn their faces towards the temple: and so when they worshipped in their synagogues, they turned their faces always towards the temple; and Daniel, when he was in captivity opened his window and looked towards the temple when he worshipped; but when they worshipped privately in their chambers, they did not this, as when Hezekiah turned his face towards the wall and prayed to the Lord: So David in his secret chamber prayed to the Lord, and watered his couch with tears; and Manasseh when he was prisoner in Babylon, repented, and prayed to the Lord, we cannot think that he did this, they turned not their faces towards the temple then.

Thirdly, they lifted up their eyes to their Idols, Eze. 18.15. neither hath lifted up his eyes to the Idols of the house of Israel. The eye is the messenger of the mind, when the eye is lifted up to the Idols, it testifies that it hath a directon from the mind: The Lord forbiddes them to go a whoring after their own eyes, Num. 15.39. When David testifies that he worshipped God sincerely, be saith, unto thee I lift up mine eyes, O thou that dwellest in the heavens, Ps. 123.1. Our eyes then should wait upon the Lord, as the eyes of the servants look unto the hands of their masters, and as the eye of the handmaind unto the hand of her mistrisse, Psal. 123.

Fourthly, they kissed their Idols, 1 King. 19.18. Hos. 13.2. they kissed the calves. This kissing was an usual thing in worshipping of their Idols, and they used to kiss, either the mouth of the Idol, or their own hand; for when they could not reach to kiss the Idol, they kissed their own hand in sign of homage to their Idol: and Job purged himself of this kind of Idolatry, neither kissed I my hand, Job 31. They gave this kiss to their Idols which is due only to Christ, Kiss the son, Psal. 2. So to eat before the Idols, this is called eating upon the mountains, Ezech. 22.9. and this is Idolatry.

Fifthly, they praised their gods, and that three manner of ways: first, they called upon them with a loud voice, as they did to Baal, 1 King. 18.16. they called upon him from the morning to the noonetide of the day, and then they were vocales. Secondly, they played upon instruments before their Idols, Dan. 3.15. and then they had vocem femivocalem. Thirdly, they called upon their Idols secretly within themselves, and then they were muti; & this they called favere linguis in their Liturgy. So the Church of God had these three sorts of wroship which they gave to the true God. First, they had there public prayers to the Lord, and there they were vocales. Secondly, they offered the burnt offerings, and played upon all sorts of instruments; then they were semivocales, 2 Chron. 29.27, 28. And lastly, they prayed within themselves, for so long as the incense was in offering all the people prayed privately by themselves, and all this while there was no voice heard Luke 1.10. then they were muti, and John Revel. 8. seems to allude to this custom when he saith, there was silence in the heavens for half an hour.

Sixthly, they carried their Idols upon their shoulders; Ier. 10.5. Acts 7.43. Bajulastis in humeris vestris even as the Levites carried the Ark of the covenant upon their shoulders, 1 Kin. 2.26. So they carried their Idols.

Seventhly, they held up their hands to their Idols: The hand is instrumentum instrumentorum, by it (saith Fabius) pollicemur, we promise, vocamus we call, in vocamus we incal, dimittimus we dismis; Minamur we threaten, supplicania we entreat, timemus we fear, interrogamus we ask, negamus we deny; by the hand we show our sadness, our confession, and our repentance; we speak by the hand, Prov. 6.13. He reacheth by his fingers, and he promiseth by his hand, we swear holding up our hand, or laying on the hand; other parts of the body help a man to speak, but a hand seems to speak for it self; we stretch out the hand to that which we would most earnestly apprehend Psal. 119.47. Mine hands also will I l • ft up to thy Commandments whom I have loved, that is, to the Commandments which I desire most earnestly to embrace and lay hold on: So Lament. 3.41. We lift up our heart with our hands to thee Lord: Ethiopia shall stretch out her hands to God, Psal. 68.31. but the Idolaters lifted their hand to their Idols.

Eighthly, they bowed their knees to them, that is, 〈 in non-Latin alphabet 〉 , Math. 17.14. they that came to suit for anything they took their Lord by the knees; because the knees was a sign of mercy, power, and life: and therefore the knees were dedicated to mercy, Servius Aenead. 3.

He saith that the gods had sundry parts of the body dedicated to them, as the ear was dedicated to memory; the forehead was dedicated to Genius, and the knees to mercy: therefore when they begged for anything, they took them by the knees of whom they begged: in our knees lieth our ability to go; they are a sign of strength, Isaiah 35.3. Strengthen our weak knees; and when the Lord threatens a judgment that their strength shall fail them, then he saith, All knees shall be weak like water, Ezekiel. 7.17. And as to bow the knee is a sign of weakness, and indigencie; so to bow the knee is a sign of dignity and power; And therefore the Egyptians made choice to put the Elephant in their colors, which was a sign of their Kingly power that bowed not his knee, nor needed not to supplicate or beg anything from another; therefore when the Idolaters bowed their knees before Baal, and touched his knee, they acknowledged his power, that he had knees like the Elephant, that could not bow; and also their own weakness, falling down and bowing the knee to him to seek his help: Contrary to this bowing before the Idol, is the bowing of the knee to the Lord Jesus Christ, Philip. 3. To whom all knees in heaven and earth should bow, Act. 20.36. 2 Chron. 6.13. All bowed their knees in the Temple of Jerusalem, or stood, but none sat but the King only, 2 Sam. 7.18. Psal. 135.2.

Ninthly, they stood barefooted before their Idols: The people of God when they came before the Lord, he commanded them to reverence his sanctuary; and the Jews infer from this, that they stood bare-footed in the Temple, Exod. 3.7. Take off thy shoes because the place where thou standest is holy. So the Temple is a holy place, therefore they infer that they stood barefooted in the Temple: And Exod. 30.19. the Priests are commanded to wash their feet morning and evening; Therefore it seems that they stood bare-footed before the Lord; and when all the Priests clothes are reckoned up, there is nothing spoken of their shoes; by which we may probably gather, that the Jews stood barefooted before the Lord: as that of Juvenal. Satyr. 7.

And Solomon seems to allude to this, Eccles. 5.1. when he saith, When thou comest to the house of the Lord look to thy feet; and with what great reverence thou ascends to the house of Lord: the Chaldee paraphrast paraphrasing upon Cant. 7.2. (how beautiful are thy feet) paraphraseth it thus: How beautiful are thy feet, when thou goest up three times in the year to the feasts with thy shoes of badgers skins: shoes of badgers skins were the most excellent shoes, Ezech. 16.10. but when they entered into the Temple they laid aside their shoes and stood bare-footed. The Jews at this day before their Synagogues have Iron fastened in the wall wherewith they make clean their shoes, before they enter into the Synagogue: the Idolatrous Priests of Egypt wore nothing but shoes of paper, when they went to worship their Idol: and amongst the Romans it was not lawful for the Priests to wear any shoes made of the skin of the beast which died of it self: and the Sarafeus learned this from the Jews, that enter not into their Temple but barefooted: so when the Priests go bare-footed in their procession, they do this for the honor of some Idol.

Lastly, they dishonored God with their whole body, and worshipped their Idols, Amos 2.8. and they lay down upon clothes, taken into pledge at every Altar, and drank the wine of the condemned, first they leaned themselves when they did eat at their feasts, this is 〈 in non-Latin alphabet 〉 , Luke 24.30. and then they drank the wine of the condemned; that is the most excellent wine; for they gave the most excellent wine to those who were going to execution; according to Solomon's counsel, Prov. 31.6. Give wine to him that is of a sad heart: This religious falling down is dew only to God. 1 Cor. 14.25, he falleth down upon his face and worshippeth God.

A question may be moved here, whether it be lawful to be present at Idol service or not, and to give external worship to the Idol by bowing before it, providing that in their mind they have no respect to it, but do it for some other civil ends? Some go about by the example of Naaman the Syrian to show that this is lawful: Cajetan chiefly labors to prove that this fact of Naaman's was lawful; and first he saith that this word hishtakave, which the Greeks translate 〈 in non-Latin alphabet 〉 to bow down, signifies as well civil worship as spiritual, and that Naaman minded nothing else than spiritual worship, he confesseth the true God, and promiseth that he will serve none but the true God, and that he would erect an altar after he returned to his Country to the true God, and intended only after his accustomed manner to go to the temple of Rimmon, and there to perform civil homage to his King as before; he makes a double bowing of the knee, the first is genuflexio imitationis, the second is genuflexio obsequij: that is, the one for imitation, and the other for obedience: Naaman's bowing, of his knee was not for imitation, but only for obedience, and it was not of the same kind with the Kings bowing: The question is then only de genuflexione obsequij, and that is, for bowing for obedience, and this bowing he holds altogether to be lawful, and that he bowed himself with the King having no respect to the Idol; but only the respect which he carried to the King made him to bow. The servant bowed himself with the King, and performed that homage to him which he ought; for that is Adoratio absoluta: But when he bows & worships with him, this is cultus relativus a relative worship, having relation to the Idol: and he goes about to clear the matter by this comparison; If a noble man should go to a baudy-house, and commit villainy there, the servants follow their master now as at other times, but not as he goes to a whore, but if they should flatter their Lord and approve this fact, then they should be guilty of his sin, so (saith he) Naaman goes to the house of Rimmon now as at other times, and it was only but civil worship which he performed there: And when it is objected that it had a show of evil to bow in such a place; at such a time with the King; Cajetan answers, that Naaman protested the contrary both in word and deed; but Cajetans comparison halts down right here; for if the Noble man's servant should go into the baudi-house with him, and see him commit that villainy, could they excuse themselves after this manner, that they gave him but only civil homage, and respect here. Therefore this that Cajetan pleads for Naaman, will not serve the turn.

Now for the Prophets answer to Naaman (Go in peace) Naaman comes to be resolved in a case of conscience by the Prophet: The case is whether he may go with the King to the house of Rimmon or not, and the Prophet is bound to satisfy him in this case, and to settle his conscience. Now for the better understanding of this, we must remember that there are four sorts of conscience, first a good conscience; Secondly, a bad conscience; Thirdly, a doubtful conscience; Fourthly, a scrupulous conscience: A good conscience is that conscience which concludes truly and comfortably after this manner; Every commandment of God is to be kept; but to love God is the principal and chief command, therefore it is to be kept.

A bad conscience is that which reasoneth quite contrary to the truth; as when the Anabaptist reasoneth thus, a man must do no unlawful thing; to swear is an unlawful thing, therefore we must not swear: He takes to swear, to be an unlawful thing, mistaking the place, Mat. 5. Swear not at all. A doubtful conscience knoweth not which way to incline, but yet it inclines more to the one then the other, Sed cum formidine ad oppositum; that is with some fear to the contrary; Example, when the weak Christian doubted in conscience whether he might eat of that part of the flesh which was sold in the shambles or not, seeing the other parts had been offered to the Idol, here he doubts whether he might eat or not eat, and yet he inclines more not to eat, but with some fear to the opposite parts.

A scrupulous conscience is that which cleaves only to one part, yet so cleaves to it, that it troubles the mind: A superstitious mind although it be settled in that superstion, yet that conscience is never free without some scruple.

Now to apply this to the question in hand; the prophet had not to do here with a man that had a good conscience, as yet, neither had he to do with a man that had a bad conscience, neither with a man that had a scrupulous conscience; but with a man of a doubtful conscience, doubting which way he should incline; but yet he inclined more to go with the King to the house of Rimmon, as he used to do before, rather then not to go: Now if the Prophet should have answered him this way, Go in peace, that is, go there for civil worship, and reserve your spiritual worship to God, were not this to daube with untempered mortar, Eze. 13.10. he could not do both civil worship and spiritual worship at once, and at one act: Naaman sought two things of the Prophet, that he might have so much of that earth to carry with him, that he might build an Altar within his own country. Now apply the Prophets answer (go in peace) to this, would the Prophet grant that to him, to erect an Altar to the worship of God by himself? It cannot be concedentis here; granting to him that which he seeks, but it is only optantis: The Lord grant you peace in mind, and trouble not yourselves with these things, that might breed greater trouble in your conscience: The Prophet sometimes says, Lech be Shalom, abi in pace, and sometimes Lech le shalom vade ad pacem, Exo. 4.18. which are optantis pacem.

If the Prophet had approved that deed of his, we marvel, and that justly, why the martyrs have suffered such cruel torments, rather then they would communicate with the Idolles in the least piece of service. The Jews would not so much as cast one stone to the Idol Mercurius, The which the heathen used in token of homage: The primitive Church held them who burnt but three grains of frankincense to an Idol, to be apostates: There was a fountain very curiously built (in the time of Licinius the Emperor) in the midst of the Kings court, and the Image of Bacchus placed above it, and a vine tree had spread her branches round about the court▪ It was a fit place to walk in the shadow in the time of heat: Licinius the Emperor comes in into the court attended with a great number; amongst the rest was Auxentius a Christian; Licinius (perceiving a branch laden with a cluster of grapes) he bids Auxentius cut it down, which he doth presently. Secondly, he bids Auxentius set that branch at the feet of Bacchus, what answers Auxentius? God forbid Emperor that I should do this, for I am a Christian; Then Licinius says unto him, either do this, or get you gone and serve me no more; and he presently loosing his military girdle went his way. Those who studdie to be holy, will neither eat the swine's flesh, nor keep the broth in their vessels, Isa. 55.4. In this new convert Naaman, there was many infirmities yet, first he refuseth the mean which the Prophet commanded him to use, to wash him seven times in Jordan; then he prescribes means which he would have the prophet to use in curing of him; Thirdly, he thinks that the place of God's worship may be changed, yet notwithstanding the Lord will not quench this smoking flax; and as in weighing of things, we grant something to supply the defect of the thing weighed; so the Lord favors his own, although many things be wanting in them. When a man beholds his face in a round glass like a boule, his face seems much less then it is, but when a man beholds his face in speculo concavo, in a hollow glass, then it seems more then it is; but when he beholds it in a plain glass, it seems just as it is, neither more nor less; so when God looks upon the sins of his children, either he sees them not at all, or they seem very little in his sight, he looks upon them as in a round glass; but when Satan looks upon the sins of the children of God, they appear to him in a hollow glass, and they seem more to him then they are; but when God looks upon the sins of the wicked, he sees them in a plain glass just as they are. Although Jehu did destroy Baals priests, and overthrew his altars, yet there was no decrease of Idolatry all this while, for he out of a blind devotion blessed himself in his evil, feigning that he was high in God's favor, and should have peace, although he walked in the obstinacy of his own heart, Deut. 20.19. and because he was innocent, therefore God's wrath should turn from him, Ier. 2.35. For he followed no Idols (what ever men say) Ier. 2.23. but he swears the Lord liveth, Ier. 5.2. and he will show by his works the zeal that he had for the Lord against Idolaters, 2 King. 10.16. he will bring his sacrifices and his tithes, Amos 4.5. proclaim free offerings: yea, willing he is to please the Lord, although it should cost him thousands of rams, or ten thousand rivers of oil, and to give his first borne the fruit of his body for the sin of his soul, Micah 6.7. and though he burn incense unto Baal, yet will he come and stand before God in the house whereupon his name is called; and say, I am delivered, Ier. 7.9.10. he will lean upon the Lord and say, Is not the Lord with me, no evil shall come upon me, neither shall the plague come unto me, neither shall I see the famine, Ier. 5.12. Jehu all this time flattered himself, as zealous for the Lord, and he clave still to the sins of Jeroboam the son of Nebat, who made Israel to sin, and never said, there is a lie in my right hand, Es 4 • .10.29.

Leaving the Kings of Israel, let us now proceed to the Kings of Judah.

The first increase of Idolatry in Judah, after the division of the ten tribes, was in the days of Rehoboam, 1 King. 14.22. And Judah did evil in the sight of the Lord,—and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done; for they also built high places, and Images, and groves on every high hill, and under every green tree.

The decrease of this Idolatry was in the days of Asa 1 King. 15.11. He did that which was right in the eyes of the Lord, as did David his father, He took away the Idols and destroyed them, and burnt thm by the brook Kidron, and his heart was perfect with the Lord all his days, verse. 14.

Quest. How could his heart be said to be a perfect heart, seeing he is taxed with so many gross sins; First, the high places were not removed in his time, 2 Chron. 15.7. Then he was wroth with the Seer, and put him in prison, because he reproved him, 2 Chron. 16. he oppressed the people at that same time, verse. 10. and in his disease he sought not the Lord but to the Physicians, verse. 12. how could his heart then be a perfect heart with the Lord all his days?

An. A perfect heart is called in the scripture, 〈 in non-Latin alphabet 〉 Sincerum non fucatum cor, and it is composed of 〈 in non-Latin alphabet 〉 , which signifieth the brightness of the Sun, and 〈 in non-Latin alphabet 〉 because in brightness it studieth to follow the Sun. The Sun may sometimes be overclouded, but yet appears in his brightness again. So a sincere and a perfect heart, although sometimes it be overclouded with sin, yet it strives to recover its brightness again. Every sin makes not a heart cease to be a perfect heart; but a man that is 〈 in non-Latin alphabet 〉 , of a double mind, or having cor divisum, a divided heart, Hos. 10.2. or a heart and a heart, Psalm. 12.2. he cannot be said to have a perfect heart. The Lord saith, Deut. 25.13. Thou shalt not have in thy bag, a stone and a stone, that is, a false weight. So verse. 15. Thou shalt not have an Ephah, and an Ephah, that is, as false measure: so thou shalt not have a heart and a heart, that is a false heart. Those the Apostle, 1 Tim. 3.10. calls 〈 in non-Latin alphabet 〉 , double tongued. The Philosopher proves that a creature is to be judged to be one or moe by the heart, and not by the brain, for if the heart be one, then the creature is but one, but if there be two hearts, then the creatures are two. There have been men who have had two heads but one heart; such a one was but one man, although he had two heads, and having but one heart his motion was but one, and his imagination one. But if one have two hearts of a necessity he must have two heads; Animal est unum per unam animam: So it is in the spiritual life of a man, if a man have a heart and a heart, then he cannot be said to have a perfect heart, then he makes two men, one for God, and another for the devil, and he hath two sorts of motion and imagination; Solomon calls such a man perversus duarum viarum, Prov. 28.6. and Syrac. 2. Vae peccatori ingredienti duas vias: A tree if the root and the stock be one, although the grafts be diverse, yet it is but one tree. So the heart if it be one, although it bring forth some good and some bad fruit, yet it may be a perfect heart.

The heart, although it be blotted with the sins against the second table, as David was in the matter of Uriah; yet if it be not tainted with Idolatry, it may be a perfect heart still. Secondly, a perfect heart may come short in the internal duties of the first table through incredulity and misbeleefe; as Asa put too much trust in the Physicians in his disease; yet his heart was a perfect heart. Thirdly, a man may have a perfect heart, notwithstanding that sins of omission be found in him in the worship of God, but not sins of commission, as Asa took not away the high places, yet his heart was perfect with the Lord.

Let us make a comparison betwixt David, Josiah, and Asa: David when he brought the Ark from Baal of Judah, to the house of Obed Edom, he brought it upon a new cart, 2 Sam. 6.3. The Philistines carried the Ark of the Lord upon a cart (It should have been carried upon the Levites shoulders) David took away the Philistines Emrods and Mice which they put with the Ark, but he left the cart. Josiah took not away the remnants of Baal, Zephan. 1.4. and Asa left the high places unremoved.

Secondly, let us compare these three Kings together, Amaziah, Uzziah, and Asa; Amaziah did that which was right in the eyes of the Lord, but not with a perfect heart, 2 Chron. 25.2. the Lord liked of his work, but not of his heart, he did bonum opus, sed non been, sed Deus magis delectatur adverbiis quam nominibus, as the Schoolmen speak. Secondly, Uzziah, he sought the Lord and prospered, 2 Chron. 26.5. he had some beginnings of Grace in him; this was more than Amaziah had, yet his heart was lifted up, and he fell away from the Lord, verse. 16. but Asa his heart was a perfect heart with the Lord all the days of his life. These three Kings have been not unfitly compared to the three sort of fruit which the vine brings forth; The first is called Samadar, uva minutula, a little berrie, but very imperfect, which appears first when the flour falls away, and it withereth and decayeth with the least cold or frost. The second fruit of the vine, is called Bozer Omphax, which is a sour grape, but draweth near to the nature of the ripe grape, yet when it ripens not, it sets men's teeth on edge, and the third is gnanabh, uva matura, the ripe grape; and they say that Amaziah was but uva minutula, and that Uzziah was Omphax, and Asa was uva matura.

Quest. Did not Asa sin when he made a league with Benhadad King of Syria, he being an Idolater, 1 King. 15.19?

Answ. All leagues with Idolaters are not unlawful; Abraham made a league with Eshcol, and Aner, Gen. 13.18. So with Abimelech and Phicol, Genes. 21.24. So Isaac with Abimelech, Gen. 26.28. So Jacob with Laban, and David with the King of Ammon; 2 Sam. 10.1. and Asa with Benhadad.

Object. Deut. 17.3. Ye shall not make a league with those nations?

Answ. That is, with the Canaanites, whom they were commanded to destroy. Secondly, the Lord commands, Exod. 22.32. Ye shall not make a covenant with them, and their gods; if their gods came within the covenant, then it was not lawful to covenant with them, for they would have always worship given to their gods: Asa is reproved 2 Chron. 16.2.7. for distrusting the Lord, and trusting in the King of Syria; So he is blamed for putting his trust too much in the Physicians in his sickness; and not in the Lord; it was no more unlawful for Asa to make a covenant with Benhadad the King of Syria, no more than it was unlawful for him to send for the Physicians in his sickness; But to distrust the Lord and trust too much in the King of Syria, that was Asa his fault.

It was never lawful to make a league offensive or defensive with Idolaters, Such was the league which was made betwixt Jehoshaphat and Ahab, King of Israel, when Jehoshaphat said to Ahab, 1 King. 22.4. I am as thou art, and my people as thy people. When the Hebrews compare two things, and would signify a parity betwixt them, then they double the particle Sicut, and the first signifies the 〈 in non-Latin alphabet 〉 , and the second the 〈 in non-Latin alphabet 〉 as Gen. 44.18. Sicut tu, sicut Pharaoh, that is, Pharaoh is like thee, and thou art like Pharaoh, So Deut. 1.17. Ye shall respect no persons in Judgment, sed sicut parvum, Sicut magnum judicato, that is, have no more respect to the one then to the other, So Gen. 13.10. Sicut hortus domini, sicut terra Egypti, that is, Egypt was like Canaan, and Canaan was like Egypt; So Isaiah 24.2. Sicut sacerdos, sicut populus, that is, the Priest was like the people, and the people were like the priest; So 1 King. 22.4. I am as thou art, and my people as thy people, that is, thy cause shall be my cause, and my cause shall be thy cause. This league offensive and defensive was not lawful, and Jehoshaphat his league which he made with Ahaziah, 1 King. 22.29. seems to be more than a league of peace; for first, he refuseth to join with Ahaziah, but afterward he yielded and joined with him; and when he was about to send his ships to the sea, 2 Chron. 2.25. Eleazar the Prophet prophesied against him, saying, Because thou hast joined thyself with Ahaziah, the Lord hath broken thy works that they were not able to go to Tarshis.

Quest. What sort of confederacy was this when the Church gave her hand to Egypt? Lament. 5.6.

Answ. It was not the hand of confederacy, or a league that they made with Egypt here, but they held out their hand here to beg of the Egyptians, or they gave their hand, that is, they acknowledged them to be subject to the Egyptians, Ter. 50.15. So they gave their hand to Ashur, and begged to be satisfied with bread from him, verse. 6.

The second increase of Idolatry under the Kings of Judah, was under Ahaz, 2 King: 16.3. He walked in the ways of the Kings of Israel, and made his son to pass through the fire.

There are three things especially laid to the charge of Ahaz: first, that he made his sons pass through the fire: Secondly, that he brought the pattern of the altar from Damascus, and caused them to make the like, and set it up in Jerusalem: Thirdly, that he sacrificed to the gods of Damascus who smote him, 2 Chron. 28.23.

First, he caused his children to pass through the fire according to the abominations of the Gentiles: The Gentiles used first to carry their children round about the fire, and these were called 〈 in non-Latin alphabet 〉 : Secondly, they caused their children to pass through the fire, and this was called Lustratio: Thirdly some of them cruelly murdered and offered their children to Moloch, Psal. 130.4. The Lord complained Ezech. 16.21. that they slew his children and caused them to pass through the fire: he calls them his children, that is, the first borne who opened the womb who belonged to the Lord; They did not only offer 〈 in non-Latin alphabet 〉 that is, the child who was first borne, But also 〈 in non-Latin alphabet 〉 the first begotten child, 2 Kings 1.23. they were not only content to offer 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , yea if they had but one son 〈 in non-Latin alphabet 〉 they would have offered him to Moloch; Abraham had but one son who was his 〈 in non-Latin alphabet 〉 whom he begat in his old age; and him he would have offered to the Lord, So they neither spared 〈 in non-Latin alphabet 〉 , nor 〈 in non-Latin alphabet 〉 . The Carthaginians sacrificed their children to Moloch; and those who had no children of their own, they would go and buy the poor children, as though they had been Lambes, and the mother stood by not weeping or crying; and if they cried there was a fine set upon their head, and there was nothing heard in the mean time, but beating of drummes, and sounding of instruments, that they might not hear the screaches of the poor infants; this was just after the manner of the Jews, who burnt their children in Tophet, and beat upon drummes, and sounded instruments, that they should not hear their cries, and therefore the place was called Tophet from Taphath pulsare.

When the father offered one of the children to Moloch, he believed that for the offering of this one child God would bless all the rest; But see what the Lord says against this abomination, Levite. 20.5. I will set my face against that man and against his family. The Lord threatens not only to cut him off, that wrought such abomination, but his family also; The Lord threatened Ier. 7.32. that Tophet should no more be called so, but Aceldama 〈 in non-Latin alphabet 〉 , vallis occisorum; because the Idolatrous Kings were killed there who offered their children to Moloch.

The second thing which Ahaz is blamed for, is this, that he caused to bring the pattern of the altar of Damascus, and to make the like, and set it up at Jerusalem.

Ahaz is blamed here for adding to God's worship: In measuring of things the Lord commands that there be a just measure, and that the thing sold be sufficient in quantity and quality: a thing may be sufficient in quantity, but not in quality; As when they mixed their wine with water, and their silver with dross, Isa. 1. here they sold enough in quantity, but the quality was bad: So when they sold that which was good, but not enough of it, with a Leane measure as the Prophet calls it.

The Lord requires the full measure here, and he would have it to run over, Luke 6.38. But he that had anything superfluous in his body could not be a Priest to the Lord, Lev. 21.18. So no beast that had any superfluous part might be offered to the Lord, Lev. 21.18. That is that which the Lord himself forbiddes Deut. 4.2. Ye shall neither add nor pare from my Law, Prov. 30.16. put nothing to his words, least he reprove thee, and thou be found a liar: They say that moral virtues admit Latitudinem quandam, But God's worship must be observed in puncto mathematico, there must nothing be added to it, or taken from it.

Ahaz caused the Altar to be removed, he took away the Altar and put the Altar of Damascus in the place of the altar which was the special place of God's worship, & therefore the Lord appropriates it to himself and calls it his altar, Mal. 1.10. as they are called his Priests, and Prophets, Psal. 105.15. The Altar was the place that sanctified the sacrifice, and not the sacrifice the Altar, Mat. 23.19. The Altar was the place where God shown signs of his mercy, Jsa. 6.6. and there slew one of the Seraphimes unto me, having a live coal in his hand, which he had taken with the tongues from off the altar and laid it upon my mouth, and said, Loe, this hath touched thy lips, and thy iniquity is taken away, and thy sin purged; here the altar was a type of Jesus Christ, of whom we get all sanctifying graces: This was done in the days of Ahaz, Isa. 6.10. and yet Ahaz nothing respects the Altar: The altar was the place of refuge to save poor men, yet Ahaz was not afraid to meddle with it.

He reserved the Lord's altar to his own private uses, 2 King. 16.15. But Mica reserved the altar of Damascus for all the sacrifices both of the King and of the people, this is a just pattern of politickes who make religion but a handmaid to them, they will use it how and where they list; he will keep the brazen altar still, but it was of no great request with him, he will not thrust it out of doors, least he might seem altogether to dsepise the religion of his fathers; yet he prefers the altar of Damascus to it, as being more glorious in show, and for friendship with the King of Damascus.

The third thing which Ahaz is blamed for is this, that he offered to the gods of Damascus who smote him, 2 Chron. 28.23. This is that Ahaz, verse 22. kimhi writing upon the 119 Psal. notes, when (This) is set before some names in Scripture, it signifies some great Apostasy and defection, as Gen. 36.49. This is Esau the father of the Edomites, So Num. 26.9. This is Dathan, So 2 Chron. 28.22. This is Ahaz, which points that he was a notable Idolater, and the Hebrews compare Ahaz and Amaziah together; and they apply that proverb to these two Kings (We have weeped unto you, and ye have not mourned, we have piped unto you, and ye have not danced) I was angry with Ahaz, and gave him into the hand of the King of Damascus, yet he went and worshipped his gods; there was all the mourning which I got for my weeping: Then I piped to Amaziah, and gave him that was King of Edom captive into his hands, yet he went and worshipped his gods when he had taken them captive; and there was all the dancing which I got for my piping.

The decrease of this Idolatry was in the days of Hezekiah, 2 King. 18.4. He removed the high places, and brake the Images, and cut down the groves, &c.

Hezekiah succeeded Ahaz: Moses Gerundensis commenting upon Deut. 7. saith, that God defers to punish wicked men in this life for three causes; First, he gives them this way leisure to repent them of their sins. Secondly, he defers their judgments, because of some act which they have to do, as the Judge spareth the malefactor with child, until she have brought forth her birth. And thirdly, because some good men are to come of them: And so he deferred the punishment of Ahaz, because Hezekiah was to come of him; and of Shimei, because Mordecai was to come of him.

There are four things recorded of Hezekiah his zeal; First, this 〈 in non-Latin alphabet 〉 , he brake the brazen serpent, because the people worshipped it, although it was a type of Jesus Christ, who was the serpent lift up in the wilderness, John. 3.14. and calls it in contempt Nehushtan, that little piece of brass; for the Hebrews when they form their diminitives, they add Nun to them, as Ieshurun, Deut. 33.5. Et fuit Rex apud rectulum. So Ishon pupilla, & Sabbaton Sabbatulum.

The second thing which Hezekiah did was when he took away the book which Solomon wrote of Hearbs and Physic, which was affixed on the gates of the Temple; Hezekiah pulled it down, because the people neglected the Lord to seek their health of him, and did trust too much in this book.

The third thing which Hezekiah did, was that he shut the gates of the temple that the King of Ashur might not enter into them.

The fourth thing which he did was quod traxerat ossa patris sui super lecto funium, he caused a bed of cords to be made, and drew his fathers bones up and down in it; he did this in detestation of his fathers Idolatry, he would not burn his bones as he did the bones of the Idolatrous Kings, Ier. 8.1. Nor let them lie unburied, but this much he did to them and then buried them again; this is set down in the Talmud of him.

The next increase of Idolatry was under Manasseh, 2 King. 21.2. And he did that which was evil in the sight of the Lord, after the abominations of the heathen, whom the Lord cast out before the children of Israel; for he built up again the high places which Hezekiah 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 Jerusalem 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 son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits, and wizards, he wrought much evil in the sight of the Lord, to provoke him to anger, and he set a graven Image of the grove which he had made, in the house, of which the Lord said to David, and Solomon his son, In this house and in Jerusalem, which I have chosen out of all the tribes of Israel will I put my name forever.

There are three special sins marked in Manasseh, first that he built altars for all the host of heaven into the two courts of the house of the Lord: Secondly, that he worshiped the Sun, the Moon, and the stars: And thirdly, that he worshipped the devilles.

First, he set up Idols both in the court of the people, and the court of the Priests: The Hebrews observe divers degrees of holiness, which they kept in the land of Canaan; first the land it self is called holy, Zach. 2.16. and the land of Jehovah, 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 holiness within the land of Canaan, they observe to be within the walled towns; for they suffered no leaper to be within them; neither buried they their dead within them, therefore they counted them more holy then the rest of the land. The third degree they make to be in Jerusalem; there were some things which they might eat in Jerusalem, but not in the rest of the Land, they were holy things, but not holy in the highest kind which they might eat there, as the Paschal lamb, and the tithes of the third year; These they eat in Jerusalem, but not in the temple: The fourth degree of holiness that they make to be in the temple, was, that it was lawful 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 • agnale pekudoth, domini prafectura; they suffered no strangers to come in here, neither in Israelite if he were unclean; this was a holier place then the court of the Gentiles, and if an Israelite were unclean, he behooved to wash himself, and he was unclean till the evening, Levi. 15.16. The fifth degree of holiness was, that no Israelite might come within the court of the Priests, which was called 〈 in non-Latin alphabet 〉 . The sixth degree of holiness was betwixt the porch and the altar where Zechariah was stoned, no Priest might enter here if he had a blemish in his body, or whose head was uncovered, or if his clothes were torn. The seventh degree of holiness was the holy place it self where the golden altar stood, no Priest might enter in here, unless his feet and hands were washed.

By these degrees we may understand how abhominable a thing it was for the Kings of Israel and Judah to have defiled his land with their Idols, Ier. 16.18. and first I will recompense 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 Idols 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 God's names, he is called in the Scripture Gueliion supreme or high Lord, and the greek is framed 〈 in non-Latin alphabet 〉 from this; And they worshipped the sun, which they called the queen of heaven; they called her the queen, because Shemesh the sun, is in the faeminine gender. The heavens are the Lord's, Psal. 115.16. but he hath given the earth to the sons of men. Man hath a commandment 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 he hath power over them, and may use them as their Lord for his service, and maintenance: but he hath not granted such dominion to man over the Sun, the Moon, and the Starrs; He is but here Vsuarius, he is partaker of the heat and light of the sun, he who hinders him from that, doth him wrong; Thus far the sun serves him, and therefore the sun is called Shemesh from Shamesh ministrare, but yet man hath absolute dominion over the Sun, & the Moon, therefore Christ Matth. 5. saith, that God causeth his Sun so rise upon the good and the bad, the dominion over the sun belongs only to God.

Hence it follows, that they are grosser Idolaters, who worship those bodies over which they have dominion, then those who worships the Sun and the Moon; They are full Lord's of the first, but they are usuarij Tenants, who hath the use only of the second: These Idolaters had Images for the Sun, Isa. 17.8. which they call Chammanim. And Benjamin in Itinerario describes them after this manner, there is a people in the land of Cush, which much beholds the stars, and worships the Sun as their God, having many altars built without the town of great stones, and early in the morning they go out of the town, to see the Sun, and they have Images consecrate to the Sun upon every altar made round like the Sun built by magic, and when the Sun riseth, these round circles seem to burn, and they make a great noise, and everyone 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; Josiah took away these horses dedicate to the Sun, 2 King. 23.11. they used to ride upon these horses, when they went to worship the Sun: The Lord promises, Ier. 13. that he would break down the image of Beth Shemesh, which was the house of the sun, and the Egyptians met yearly to worship the Sun in the temple, which was dedicated to the Sun.

So they worshipped the stars in Manasseh time; they worshiped the stars; first because of their great light and beauty: Secondly, because of their influx into the bodies below here; and Thirdly, because they thought them living creatures; and some Physicians held that man was opus siderum, and that in his conception and generation he got his spirit from the Sun, & his body from the Moon, and his concupiscence from Venus, and his wit from Mercury, and his desire from Jupiter, and his blood from Mars, and his humors from Saturn.

Worshipers of the stars Gnobh de Kohabhim umasaloth, cultores stellarum & planetarum, of old they called all the gentiles, who had no knowledge of the true God, and now they appropriate this name to those Christians who worship Idols.

Lastly, Manasseh worshiped the infernal spirits, and herein he exceeded all the rest of the Idolaters.

The decrease of this Idolatry was, when Manasseh repented heartily before his death, when he lay fettered in Babel, 2 Chron. 33. and being restored to the Kingdom, took away the strange God's, and Altars, and Images, which he had made, and restored in Judah God's true religion, except only that the people sacrificed in the high places.

So the decrease of this Idolatry was in the days of Josiah. Josiah did sundry things for the purging of this Idolatry, 1 King. 23. first he put down the Idolatrous Priests, their Chemarim, who were black with the smoke of their sacrifices; secondly, he polluted, Tophet, that is, he appointed it for a place to cast out all their filth, and their dead carcasses; that so the people should commit no more Idolatry there: He polluted that place, that is, he appointed it for pollution, see Lev. 13. the Priest shall pollute him, that is, he shall judge him to be polluted; so Deut. 20.6. He that hath planted a vineyard, and hath not profaned it; that is, who hath not turned it to a profane use, for the fruit trees, when they were planted in Israel, the first three years none might eat of them; for they were holden unclean, and the fourth year they were holy for the Priest to eat of them, and then the fifth year they were common and profane, that the people might eat of them, Ier. 31.5. they shall plant vine trees upon the mountains of Samaria, and shall eat them as profane things.

Josiah polluted this Tophet: It was called before Vallis Hinuom, afterward it was called Gehenna; there was in it Esh tamid, a continual fire to burn the bones, and the since which was cast there; and because of the cruel torments which was used in it: therefore Gehenna is called hell, and Christ alludes to this, Mat. 5.22. He is worthy of the fire of Gehenna, so Isa. 66.24. seems to allude to the punishment of hell taken from the punishment of those whose bodies were burnt there: And they shall go forth and look upon the Carkasses of the men that have transgressed against me, for there worm shall not die, neither shall the fire be quenched, and they shall be an abhorring unto all flesh. The carcasses of those that were cast into the valley of Tophet, were full of worms, and the fire never died out there; so the fire of hell burns continually, and the worm of one evil conscience shall gnaw them continually.

The valley of Tophet, was called Gehenna; It is usual in the scripture to compare Jerusalem Anagogice to the Church, Gal. 4.26. So those places that are without Jerusalem are compared to hell, and to the torments thereof catagogice, as the lake of Sodom which burnt with fire and brimstone, Rev. 19.20. was a type of hell, so Gehenna, Mat. 5. So the winepress of the wrath of God was without the city, Rev. 14.20. so Mat. 8.12. he shall be cast into utter darkness: utter darkness is an allusion to the dark prison which Peter was put in without the city, Act. 12.10. And therefore the wicked are said to be excluded out of the holy city, new Jerusalem, Le. 20. secondly he polluted the graves of the Idolatrous Kings, Princes, and Priests, Ier. 8.1. he caused to take out the bones of the Idolatrous Kings of Judah, & of the Princes, and of the Priests, and spread them before the sun, and the moon, and all the host of heaven whom they loved they shall not be gathered nor buried, but lie like dung upon the field.

Thirdly he brake to pieces the images, and cut down the groves, and filled their places with the bones of men. 2 King. 25.14.

Fourthly, he caused to take the bones of the Priests out of the sepulchers, & burn them upon the altars, 1. Kin. 23.18. but the sepulcher of the man of God (who proclaimed these things, which Josiah did against the altar of Bethel, ) he touched not; Josiah made a reformation here of the whole land; as well of Jerusalem as of Bethel; Josiah did uprightly as his father David had done, and trembled at God's laws and Judgments, 2 Chron. 34.2. yet the people would not hear the words of the prophets, Ier. 25.3.4. calling them from their Idolatry, They sought, not the Lord but worshipped the host of heaven, Zeph. 1.5. remaining frozen in their dregs. ve. 12. and shown themselves to be a nation not worthy to be beloved, Zeph. 2.1.

The rest of the Kings of Judah until the captivity set forward this Idolatry more or less, & Lyke a leprosy it overspread them all, Pro. 24.30. I went by the field of the slothful, & by the vineyard of the man void of understanding & loe it was all grown over with thorns, and nettles, had covered the face thereof, and the stone wall thereof was broken down. The Docters of the Jews by way of Allegory apply this to the Kingdom of Judah, and to the Kings of it; And they say, Ahaz was the slothful man, and Manasseh was the foolish man, Ammon and Jehoiakim planted the nettles, and the thorns, and last the house it self, the temple was destroyed in the days of Zedekias, then the stone was broken down. Now when the Church waxed old in her adulteries, God said now shall she and her fornications come to an end, Ezekiel 23.43.

Now all these things are written for ensamples and they are written for our admonitions, upon whom the ends of the world are come, 1 Cor. 10.11. that we should not be Jdolaters as they, 1 Cor. 10.6.7.

At last this Idolatry was buried in the captivity, and never revived again amongst the Jews: The three children of Israel could not be drawn by any means to bow before the golden image, which Nabuchadnazor set up, neither could the Jews in Babylon be any ways moved to do any worship to Belus; And Mordecai in the captivity refused to give religious honor to Haman; so after the captivity of Vespatian they detested Idols: Peter in his Epistle salutes the Jews dispersed through Pontus, Bithynia, Capadocia, which he would not have done if they had been Idolaters: and they gloried most in this, that they detested Idols, Rom. 2.23. thou who abhors Idols, (he is speaking here to the Jews ) And as often as they remember of the great judgments that have befallen them, they burst forth in these words, Non accidit tibi O Israel ulla ultio, in qua non sit uncia de iniquitate vituli, that is, there is no judgment which hath befallen thee O Israel in which there is not an ounce weight of the sin of the golden calf, and they call the temples wherein Idols are worshipped, Beth haturphan domum turpitudinis, the house of filthiness, and when they see the shaven popish priests they call them Kumarim; these Cemarim were the Priests who sacrificed to the host of heaven all in black or soiled with the smoke of the sacrifices, and they count them but like the heathen Priests and Camilli. The Jews when they detest a thing they call it Pesall from Pesall, which signifieth an Idol. When Pilate and Petronius were presidents of Judea, they tried by all means to set up the images of Caligula and Tiberias in the temple, but the Jews withstood them; Josephus, lib. 18. cap. 4. & 10. And the Jews at this day will not suffer in their Kalenders not so much as these three marks, ☉ ☾ ✶. As this Idolatry of the Jews was buried in the captivity, so we hope that the Idolatry which is now, shall be buried and quite abolished before the second coming of Christ.