Treatise of the Four Degenerate Sons, Treatise · Part 3 · Section 6 (2 of 3)

Treatise of the Four Degenerate Sons · Treatise · Part 3 · Section 6 (2 of 3)

p. 221The third increaſe of Idolatrie was in Deborah her time, Iud. 5.8. when they choſe new gods,The third increaſe of Idolatry. A difference betweene neſt gods and ſtrange 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 Idoles which their fathers worſhipped cannot be called new gods, yet they were ſtrange gods, what ever god they fained to themſelves, that was a ſtrange god.

The Iewes who worſhipped Idoles were of three ſorts.The Iewes who worſhipped Idols were of three ſorts. Firſt, thoſe who worſhipped Iebovah by their Idods. Firſt, thoſe who worſhipped Iehovah the true God by the Idoles, Iudg. 17.13. Then ſaid Micha, now know I that the Lord will doe 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 feare the Lord; That is how to worſhip the calfe, whom they thought repreſented the Lord. So when they ſet up the calfe in the wildernes, they ſaid, to morrow ſhall be afeaſt to the Lord, Exod. 32.5. they thought they worſhipped the Lord by that calfe.

p. 222The ſecond were thoſe who worſhipped ſtrange Gods, but not the gods of their fathers.The ſecond ſort of Idolaters amongſt the Iewes, 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.

Thirdly, thoſe who willingly choſe new gods and not by the perſwaſion of others.The third ſort were thoſe who willingly made choiſe of new gods; they were worſe than thoſe who chooſe new gods by the perſwaſion of others, as Amazia… who tooke 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 owne choiſe; but Salomon when he fell to Idolatrie, he did it by the perſwaſion of others, 1 King. 9.48. Chron. 25.4.

Whether thoſe ſinned more, who worſh…pped the true God by falſe meanes, or thoſe who worſhipped falſe gods by falſe meanes?Quest. Whether ſinned they more who worſhipped the true God Iehovah by falſe meanes, then thoſe who worſhipped the falſe gods by falſe meanes?

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

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

Anſw. The ſin of him who ſweares a truth by the falſe god is greater than his ſin, who ſweares a falſehood by the true God; the reaſon is becauſe Idolatrie is a greater ſin than perjurie;The ſinne of him who ſweare: a truth by a falſe god is greater than his ſinne who ſweares a falſehood by the true god. Perjurie is but a ſin againſt the third command, and Idolatry is a ſin againſt the ſecond commandement which is greater than perjurie: He that ſweares a falſehood by the true God denieth but the verity of God, but he that ſweares the truth by falſe p. 223gods, 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 ſweare by falſe Gods, they that ſweare by falſe gods profeſſe that their Idols know all things, and cannot be deceived, which is onelyonly proper to God: if we reſpect perjurie, it is a greater evill to ſweare a falſehood by the true God, then to ſweare a truth by the falſe gods; But Idolatrie is alwayes a greater ſinne then perjury; therefore to ſweare the truth by a falſe god, muſt be a greatter ſin then to ſweare a falſehood by the true God.The decreaſe.

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

The fourth increaſe of Idolatry under the Iudges,The fourth increaſe of Idolatry. was when the children of Iſrael did evill in the ſight of the Lord, Iudg. 6. And the Lord delivered them into the hand of Midian for ſeven yeares.

The decreaſe,The decreaſe. ver. 7. And it came to paſſe when the children of Iſrael cryed 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 Iehovah Shalom, that is, the Lord ſend peace, Iudg. 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 arke of God, what communion hath light with darkneſſe; and what communion hath the temple of God with Idols, 2 Cor. 6.14.

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

When they fell from the Lord and worſhipped Idols p. 224at this time, they were ſore oppreſſed by the Madianites; then the Lord ſendes Gideon to deliver them; Gideon deſired a ſigne of the Lord to confirme him, when he was to goe againſt the Madianites.

Whether Gideon tempted the Lord when he asked a ſigne of him.Queſt. Was not this a tempting of the Lord to aske a ſigne of him ſo often.

An. God is tempted two maner of waies, by men; firſt, when they ſeeke not a ſigne directly of God, but when they miſtruſt his power, then they are ſaid to tempt the Lord: he tempted him ten times in the wildernes, Num. 14.22. which Rabbi Salomon reckons up this way;The Iſraelites tempted the Lord tenne times in the wilderneſſe through unbeliefe. firſt they tempted him at the red ſea, Exo. 1…. Secondly, in Marah, Exo. 15. Thirdly, in the deſert of Sin. Enod. 16. Fourthly, when they left Manna while the morrow, Exo. 16. Fiftly, when they ſought Manna upon the ſeventh day, and found it not. Sixtly, at …ap…dim, at the waters of contradiction, Nu. 21. Seventhly, at Herob, by the golden calfe, Exo. 32. Eightly, at Habara, Num. 11. Ninthly, at the graves of concupiſcence. Tenthly, at Pharon, which the ſpies made when they went to ſpiē the land. Secondly, God is tempted when we deſire of him a ſigne for curioſitie, as doubting of his power, ſo the devill deſired Chriſt to turne ſtones into bread,Wee tempt God when wee deſire of him a ſigne for curioſitie. Matth. 4. And they of Nazaret would have had a ſigne of him, when they ſaid; Whatſoever we have heard done in Capernaum, doe alſo here in thy owne countrie, Luke 4.23. So the Phariſees and Saduces would have had a ſigne of him from heaven, Matth. 16.1. But Gideon who had a ſingular warrant from the Lord to aske a ſigne, tempted him not through doubting or curioſitie; neither Zacharie when he ſaid, whereby ſhall I know this, Luke 1.18. Neither Marie when ſhee ſaid, how can this be, Luke 1.34. when the Angell gave her a ſigne of her conception, that ſhee ſhould conceive: This (how) in Marie was admirantes, not dubitantes: In Zacharie it p. 225was mixed with doubting, but it was not of infidelitie, as the doubting of the Phariſees and Saducees was.The firſt increaſe of Idolatrie.

The firſt increaſe of Idolatrie was when the Sechemites tooke the Ephod which Gideon had made, and ſet it up for an Idoll in the houſe of Baal berith in Sechem, Iudg. 9.4. and 46.

Queſt. Gideon made this Ephod not to be an Idoll, but to be a remembrance of thankſgiving for their deliverance as the Reubenites ſet up an altar in the other ſide Iordan.Whether did Gideon purpoſe to make an Idoll of this Ephod or not?

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

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

Firſt, Iudg. 8.32. Gideon dyed in a good old age; To die in a good old age comprehends foure things.a good old age comprehends foure things in it, firſt, fulneſſe of dayes, ſecondly, peace of conſcience, thirdly, a good name, fourthly, when one dyes in the favour of God; neither is this phraſe found in the Scripture, but of ſuch who dyed the death of the righteous: So Abraham is ſaid to have died in a good old age, Gen. 25.15. So David, 1 Chror. 29.28.

The ſecond Reaſon, it is objected of the Iſraelites, ver. 35. that they ſhewed no kindneſse to the houſe of Gideon p. 226according to all the goodneſſe which he had ſhewed to Iſrael? But if Gideon had erected this Idoll of purpoſe, that the people might goe a whoring after it how ſhould they bee bound to have ſhewed any favour to him; they ſhould rather have hated him, if he had ſet up any Idoll to have beene their ruine.

Ob. Burn this Idoll became a ſnare to Gideon and to his houſe, Then it might ſeeme that Gideon himſelfe was inſnared by this Idoll.

Anſw. By Gideon heere is underſtood Gideons children and poſterity, as 1 King. 12.16. what portion have we in David, that is in the poſterity of David, ſo 2 Chron. 13.1. it is ſaid that Ieroboam made warre againſt Rehoboam; Rehoboam was dead, Chap. 12. And Rehoboam ſlept with his fathers, and was buried in the City of David: it was againſt his ſonne Abija. So Act. 7.16. Abraham bought a buriall from the father of Sechem, it was not Abraham himſelfe who bought it, but the poſterity of Abraham. So this Idoll became a ſnare to Gideon; that is to Gideons children; and to his houſe, that is, to his friends.

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

Gideon his houſe was inſnared by this ephod. Salomon ſayes, Eccleſ. 7.26. And I found more bitter then death, the woman whoſe heart is fordres and …ettes, and her hands as bands. Whoſe pleaſeth God, ſhall eſcape from her, but p. 227the ſinner ſhall be taken by her. This leud woman had ſnares to inſnare men, as the not takes the Fowle and the Fiſh: Shee leades the fooliſh men captive, and none without the ſpeciall grace of God is ſafe from her: So the Idolls lay ſnares and ginnes to catch men, and it is hard to eſcape the ſnares of the Idoll; but he who pleaſeth the Lord ſhall eſcape from them.

This Baal berith was the Idoll of the Sechemites, and they bound themſelves by a ſolemne ſtipulation to ſerve this Baal berith,

They made a 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 ſeede 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 indeede to bind people one to another: Where there is one Lord, one faith, one Baptiſme, Ephe. 4.5. that makes the multitude of beleevers to be of one heart and of one ſoule.

A good conſcience when it ſtipulates with god,Foure ſingular priviledges of a good conſcience when it ſtipulates with God which an evill conſcience hath not, when it ſtipulates with Idols. 1 Pet. 3.21. hath foure ſingular priviledges which a bad conſcience hath not when it ſtipulates with an Idoll. Firſt it hath a priviledge ſuptaſe, when it tookes up to God, 1 Pet. 2.19. Secondly, it hath this priviledge 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 ſhewes it ſelfe towards men, Act. 24.16. and fourthly infra ſe: I am perſwaded that neither height nor depth ſhall ſeparate me, Rom. 8.38. depth, that is, the divells who dwell in the depth: But an Idolatrous p. 228conſcience when it lookes above, it findes no comfort: for it worſhips dead Gods, Pſ. 106.28. & within it ſelfe it is defiled, Tit. 1.15. and I…ntaſe thoſe Idolaters cared not to murther the 70. brethren of Abimelech and infra ſe, it is alwayes in feare of the internall ſpirits.

Abimelech killed his 70. brethren, and poore Ionathan eſcaped onelyonly: The Iewes have a proverbe, eſto canda leonum, & neſiscaput vulpium, that is, it is better to have a meane place amongſt the righteous, than to be a ringleades amongſt the wicked, it was better to be in Ioas place then Abimelechs.

They robd their God Baal berith and tooke out 70. peeces of ſilver to hire vaine 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 beene opened to helpe captives,Perkiavoth cap. 4. and thoſe that were in priſon; but theſe opened their treaſure here to hire light and vaine perſons.

What a judgement befell Abimelech for robbing of his Idoll.They robbed their god Baal berith and gave Abimelech 70. pieces of ſilver. See what a Iudgement befell Abimelech for robbing of his Idoll; he periſhed miſerablie, not onlie for murthering of his brethren, but alſo for robbing Baal, whom hee tooke to bee his God, Iudg. 9.53. We have anotable example of this that men ſhould not robbe their Idoles;Caelius Rodoginum. pag. 298. Amiande Marcellinus teſtifieth, that in the dayes of Marcus Antonius and Verus the emperours, that the ſouldiers ſpoyled 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 Caldee ſooth-ſayers had ſhut up before, the ſouldiers through covetouſneſſe p. 229opened 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 robbe his … doll.

Queſt. Whether he commits Sacriledge who robes an IdollsWhether doth hee commit Sacriledge who robbes a falſe god or not?

Anſw. An erronious conſcience (as the Apoſtle witneſſeth Rom. 14.35. and by the conſent of all divines) bindes a man, for hee that doth contrarie to the Law given by the ſuperiour (holding in his conſcience that it is the Law of the ſuperiour) deſpiſeth his ſuperiour in his conſcience, and is guiltly of that ſame ſinne, whereof he is, who tranſgreſſeth the Law of him who is the magiſtrate indeede. If the Kings Herauld ſhould give out the Law otherwaies, then it was firſt ordained by the King, the people are bound to obey this Law, and they who contemne it are juſtly to be puniſhed; which obligation is taken away, when the Kings mind is rightly underſtood; not that this obligation was any thing before in it ſelfe; but onelyonly in the minde of the people who beleeved, that that law was truely promulgated, as it was given out by the King, which apprehenſion of the people bindes them to obey the Law: So he who maketh a promiſe and ſweares by a falſe god, is more ſtrictly bound to performe it, then hee who ſimply promiſeth onelyonly, without an oath; for although this oath conſidered in it ſelfe, bindes no wayes a man more than he had ſimply promiſed; for this is not an oath when one ſweares ſimply by a god who cannot teſtifie the truth, yet notwithſtanding becauſe in his erronious conſcience, he takes the Idoll to be a god, if he performe not that which he promiſed by an oath, p. 230then he is perjur'd for although this …th be nothing … parte r… yet as he eſteemes of it, it is a ſinne not to performe it: A good conſcience and an erronious conſcience bind, but after a diverſe manner: A good conſcience ſimply bindes, but an erronious conſcience onelyonly upon ſuppoſition, becauſe it takes that to be the Law of God, which indeede is not; Hence we ſee that the Sechemites were guilty of Sacriledge, robbing their Idoll Baal berith, whom they tooke to be a god; and the tribe of Dan was in the ſame caſe, Iudg. 18. when they tooke away the Idoll of Micah.

If Abimelech periſhed miſerably for robbing of his Idoll, what marvell is it then that theſe periſh miſerably who rob the true God, as Iehoiakim who cut out the Lords windowes and ſealed his owne houſe with Cedar, and painted it with Vermilion; Ier. 22.14. He got the buriall 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 ſlaine by the guard, 2 Chron. 23.15. But Balthaſar was moſt Sacrilegious of all, who tooke the veſſel of the houſe of the Lord, and dedicated them to his Idols; and when he was in all his jollitie the Medes and the Perſians came and killed him that ſame night, Dan. 5.30.

The ſixt increaſe.The ſixt increaſe of Idolatry, Iudg. 10.6. Then the children of Iſrael did evill againe 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 forſooke 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 keepe intire and true friendſhip with many or not? So p. 231we may aske what … of worſhip could the Iewes performe to all theſe gods?

They ſerved Baalim and Aſhtaroth: When the Hebrewes joynes the maſculine and the faeminine together then they ſignifie many.it is uſuall w… the Hebrewes (when they joyne the maſculine and the faeminine together) to comprehend the whole, o… very many of the kind which they ſpeake of; as Gen. 5.7. He begat ſonnes and daughters, that is many children: So Eccleſ. 2.8. I got me men fingers and women fingers, than is, diverſe ſorts of Muſitians: 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,foreign. becauſe they fained to themſelves, as well women gods, as men gods diverſe fe…s are onelyonly for preſervation of mortall kindes, but they held their gods to be immortall, 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 gods in Syria according to the ſeverall diviſions of it.There were many of the gods of Syria, according as it was diverſly 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 eighteene yeares, Iudges 10.8.

Marke a difference betwixt the true religion and the falſe:A difference betweene 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 Gentiliſme to Judaiſme, they were called proſelytes, and the Iewes ſhewed them all the favours that they did to any Iew: So when they were p. 232converted from Iudaiſme to Chriſtianitie, they called them fratres Iudai Act. 15. accounted of them as their brethren. So when men were converted from Gentiliſme to Chriſtianitie then they were called foreign, 1 Tim. 3.6. and they cheriſhed them as young plants; therefore the Lord ſaith to Ieremie 15.19. Goe not thou to them, but let them come to thee.

When they cryed unto the Lord in this treſpaſſe, the Lord anſwered them with a bitter tant, Iudges 10.14. Goe and cry unto your Gods 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.The decreaſe, Iudges 10.15. when the children of Iſrael ſaid unto the Lord; We have ſinned, doe thou unto us whatſoever ſeemeth good unto thee, onelyonly 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 ſoule was grived for the miſery of Iſrael. In the originall it is, Anima ejus fuit contracta, and oppoſit to this is 2 Cor. 6.11. Our heart is inlarged.

Verbum kum conti… alteri verbo abſque copula praemiſſum agilitatem & expeditionem notat atta takum:Heere is the nature of our gratious God ſhowne to us, who is ſlow to anger, and ſoone pacified, and at whatſoever time a ſinner repents him, hee will put away all his ſinnes out of his minde; then the Lord aroſe and had merciemercy upon Sion, Pſal. 102.13.

The ſeventh increaſe.The ſeventh increaſe of Idolatry Iudg. 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 alwayes prophanum nomen, a prophane name, taken for Idols, except onelyonly in two places: The firſt in theſe words (all the time that the houſe of the Lord was in Shilo) The ſecond is Iudges 18.10. The Lord p. 233hath given the Land into your hands.

Micah conſecrated one of his ſonnes to be a Prieſt to him, Many irregularities in this, when Micah conſecrated his ſonne to be a Prieſt.verſe 5. Here concurres many irregularities contrary to the Law, in the conſecration of this his ſonne. 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 irregularitie was this,The firſt irregularitie. that hee tooke upon him to conſecrate his ſonne: No man takes this honour upon him, but he that is called of God as Aaron.

Que. How could Moſes conſecrate Aaron and his ſons, Levit. 8.12, 13. ſeeing he was not of the ſonnes of Aaron?Moſes was firſt a Prieſt and conſecrated the Prieſtes to the Lord.

The common Anſwere 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: Heere David tearmes Moſes a Prieſt as well as Aaron; and Moſes Gerundenſis ſaith, that he was a Prieſt, and therfore offered incenſe firſt; and the Hebrewes call him, Sacerdotem Sacerdotum the greateſt Prieſt, and that Moſes offered a burnt offering on the Altar, it is cleare Lev. 8.28. and Hiſcuini ſaith, that all the ſeven dayes Moſes offered, and in the eight day, he ſaid to Aaron from henceforth come thou, and ſerve in this miniſtrie, after that Moſes had conſecrated Aaron and his ſonnes, Moſes children are not reckoned amongſt the Prieſts, but amongſt the Levites, 1 Chron. 23.14.

Qu…ſt. 1. Aaron and his ſonnes were thoſe who conſecrate: who was it then that conſecrate when the Prieſthood was out of the right line, from the time of Eli p. 234(who deſcended from Ithamar and not from Eleazar) … Chron. 24.3.) to the time of Sadock, who was reſtored by Salomon to the Prieſthood?The Prieſthood in the wrong line in Eli his time, in Ahitob his time, in Ahi… his time, and his brother Abimelech, his time, in Abiather, his time, and the reſtored to the right line in Sadock. The Prieſts who came of Ithamar and did conſecrate, being in the wrong line, peccarunt uſurpatione tituli, yet there conſecration was valid.

Anſw. Theſe Prieſts although they were not in the right line, when they entered into the preiſthood and although there entrie was by uſurpation, yet being entred their conſecration was lawfull, for even as a tyrant Peccat uſurpatione tituli, yet he ſinnes not in Iudging and giving out ſentence; and the ſubjects are bound to obey him, and untill he bee deveſted of thoſe uſurped titles, his edicts have ſtrength to bind the ſubjects; ſo long as the tyrant ſtands they are to obey him, and implicit… he hath the approbation of the ſubjects, that is, they wiſh that hee may doe Iuſtice ſo long as he rules: The Romans ſubdued the Iewes and made them their captives, and the Iewes by their tacite conſent acknowledged them as their Lords and maſters: therefore Chriſt bidds them, gave tribute to Caeſar, Mat. 22. So when they were carried captives to Babylon, the Lord bidds them pray for the peace of Babylon, Ier. 29.7. the people gave there tacite conſent to the Babylonians, and although they led them captive, yet they were to pray for them as there ſuperiors; ſo the Prieſts although they ſinned in uſurpation of the prieſthood, as not being deſcended of Aaron, yet durante tali statu, ſo long as they continued, their conſecration was valide, and they had gotten the tacite conſent of the people by preſcription of tyme.

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

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

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

p. 235Anſw. None at …ll; for out of the Church there is no conſecration, therfore Ionathan in his … Paraphraſe, calles him, not Cohen, but Cumer, that is,No conſecration … of the Church. foreign a heathen then Prieſt, Iud. 18.30. the ſame phraſe of ſitting of the hand is uſed in conſecrating of Ieroboams Prieſts, a Chro. 13.9. and yet Ieroboam had no power to conſecrate them; & the water which came out of the rocke, 3 Cor. 10. was a ſacrament to the Iſraelites when they dranke of it, but when the beaſts dranke of it, it was no Sacrament to them: ſo this conſecration was no conſecration to them, who were out of the true Church. And as Iſhmael although hee was truly circumciſed by Abraham, yet to his poſteritie who left the true Church; and uſed circumciſion ſtill, it was no Sacrament. So this conſecration out of the Church, was no conſecration to them, and they had no more right to it, then the theefe hath to the true mans purſe, when he takes it.

The third irregularitie in this conſecration was this; that he made an Ephod. for his ſonne to ſerve this Idoll with.

There were three ſorts of Ephods, the firſt was a religious Ephod, ſuch was the Ephod of the Prieſts.Three ſorts of Ephod. The ſecond ſort of Ephod was a politicke, or civill Ephod, which David wore when he danced before the arke, and that which Gid…on made, and left at Ophrah. The third was an Idolatrous Ephod, which is joyned here with Teraphim, and not with Vri… and Tha…, as the Lords Ephod was.

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

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

p. 236Kingly governement of the beſt governement.Obſerve here firſt that Kingly governement is the beſt governement, and a King here is put for a beſt magiſtrate; becauſe the Lord was to bring in this kingly governement amongſt them; Therefore they were called Kings, before the inſtitution of Kings, as Moſes is called a King, Gen. 36.31. Deut. 33.5. And becauſe Kingly governement was the moſt excellent governement, therfore it is that ſundry things take their denomination from a King, at the King, lawes, Iam. 2.8. ſo the Kings highway, Num. 20.17. ſo the ſhout of a King, Num. 23.22, that is a joyfull ſhout, as when they were chooſing a King.

A magiſtrate muſt have a care both for maintenance of religion and Iuſtice.They committed this Idolatrie, becauſe there was no King in Iſrael: ſo they abuſed the Levites wife, becauſe there was no King in Iſrael, Iudg. 19.1. Here wee ſee th… the magiſtrate is cuſtos utrinſque tabulae, and it belongs to him to vindicate the worſhip of God. Idolatrie is iniquit…s Iudicum, Iob 31.28. That is, it is to bee puniſhed by the Iudge, and to puniſh wrongs done by men to men: there are two pillars ſtrong like Iakin, and Bag…as, 1 King 7.21. Iuſtice and religion, when theſe two faile; then the land…elts, Pſal. 75.3. the Hebrewes ſay the world is upholden by three things, Super lege, ſuper cultuſacro, & ſuper retributione benificiorum, when theſe three faile, then the world goes to decoy.

Now Micah will have another Prieſt then his ſonne, a Levite of Iudah to be his Prieſt.

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

Anſw: Hee hath beene of the tribe of Levi by his mother, for women of one tribe might marie with men of another tribe; providing that they were not heretickes, then they were alwaies bound to marrie within their owne tribe, to keepe the inheritance diſtinct.

p. 237Micah chuſed this Levit to ſacrifice; but the Levites might not ſacrifice, nor inquire any thing of the Lord,The Levites might not ſacrifice. but by the prieſts. When the Tabernacle was to be taken up, or ſet downe, no ſtranger might come neare it; here all are called ſtrangers, who are not prieſts or Levites, Num. 1.51. But when they were to ſacrifice, no ſtranger might ſacrifice, that is, neither Iſraelite, nor Levite, Num. 3.10. Therfore when he choſe a Levite to ſacrifice, here there was a great irregularitie: their callings were two diſtinct callings:The calling of the Levites and the prieſts were two diſtinct callings. the Levites did ſome things which the prieſts might not doe, as to carry the Arke: therefore Vzza was killed who touched the Arke being a prieſt; and the Levites might not ſacrifice under the paine of death, Num. 3.10.

This wandering Levite was redacted to great miſerie, and he was content with a poore portion: It was a great curſe upon the poſterity of Eli, when they ſhould come and crouch for a peece of ſilver, and a morſell of bread, and ſhould ſay, Put me I pray thee into one of the prieſts offices, that I may eate a peece of bread, 1 Sam. 2.36. So when this baſe Levite ſought to be a prieſt, and was content with ten ſhekells of ſilver a yeare, and a ſuite of apparell, and his victuals, Iudg. 17.10. then he came and crouched downe for a peece of ſilver and a morſell of bread.

None that ſerved in the temple or tabernacle in the baſeſt office did it for nought, as they that ſhut the doores, and kindled the fire, Mal. 1.10. or the Nethinims, Ioſh. 9.27. who hewed the wood for the ſacrifices, and drew water for the temple, or the Levites that flead the beaſts, or the Prieſts that offered the ſacrifices; all had plenty enough, there was bread enough in their fathers houſe: but this miſerable man contents himſelfe in his Idoll ſervice, with a ſute of apparell, his victualls, and tenne peeces of ſilver.

p. 238Hee deſires to be a prieſt that he might eate bread, 1 Sam. 2.26. When they deſired to be in this holy calling onelyonly to eate, and not to ſerve God in it, then they were mercenaries. The Moraliſts obſerve, that ſome games and recreations are honeſt, when men uſe them onelyonly for recreation, as to fiſh, and to hunt; but if a man doe fiſh onelyonly for gaine, or goe a hunting onelyonly to make profit by it, then it becomes ignoble, & queſtus eſt ſordidus, it is baſe gaine: much more if a man turne this high calling to gaine, it becomes a baſe calling: When theſe greedy dogges, Eſay 56.11. cannot be ſatisfied; and when they ſeeke the peoples goods, but not themſelves, 2 Cor. 13.14. and fleece the flocke, but feede it not; Ezech. 34.3. tunc mercantur animas, they ſell the foules of men, 2 Pet. 2.3. and ſell the ſoules of the people for handfulls of barley, and peeces of bread, Ezech. 13.19. then they feed the flocke for filthy lucre, 1 Pet. 5.2.

The eight increaſe.The eight increaſe of Idolatry; when the whole tribe of Dan fell to Idolatry, Iudg. 18. and went a whoring after thoſe Teraphims. Ionathan who was a prieſt to a poore family before; now he becomes a prieſt to the whole family of Dan. This Ionathan was the grand child of Moſes, Moſes begat Gerſhon, and Gerſhon begat Manaſſeh, and Manaſſeh begat Ionathan, Iudg. 18.30. This Menaſſeth was the father of Ionathan, but becauſe he and his ſon Ionathan were ſo unlike to Moſes; therefore they write him in the text Manaſſeh, but in the margine they write him Moſhe, foreign Manaſſes ſtudio, & imitatione impietatis, Moſis ſilius proſapia.elevating the Nun; they write him Manaſſeth, becauſe they held him to be an Idolater like Manaſſeh; and they write him in the margine Moſhe, becauſe hee was naturally deſcended of Moſes.

This might ſeeme ſtrange that Moſes, (who was ſuch a faithfull ſervant in all the houſe of God, Heb. 3.5. and p. 239alwayes hated Idolatrie) ſhould have a grandchild who is ſuch an apoſtate and open Idolater: this a man might thinke ſhould breed great diſcouragement in the hearts of faithfull men, when they ſee their poſteritie ſo degenerate from the truth:The faithfull who are within the covenant, muſt comfort themſelves by looking up to their good predeceſſors, and not to their bad poſterity. but men who are faithfull, and ſtand within the covenant, muſt comfort themſelves, not by looking downe to thoſe who come of them, but by looking up, and marking their anteceſſors of whom they are deſcended: And even as in the right ſucceſſion of the inheritance in Iſrael, they reckoned upward alwayes; So muſt we doe in the ſpirituall covenant. The Iewes ſaith, if a man died and had no children, then the inheritance came to the father, both the inheritance of the male and the female, unleſſe there came in one who married his brothers wife after his death; and they make the dead father as though he were alive, that the right order of ſucceſſion might be known, and ſo the male children ſucceeded; and if there were no males, then the females ſucceeded, and if they failed, then the inheritance aſcended to the grandfather, and to his other children if he had any moe, and they aſcended ſtill up to Adam: therefore the Iewes ſay that there is not a man in Iſrael, who wants an heire, but he may reckon it up to Adam.

Abraham.

Iſaac.

Iacob. Eſau.

Levi, Dina a daughter.

Noah. Gerſhon, Merari. Ccohebed a daughter.

Amram. Izzar. Hebron. Vzziel.

Moſes. Aaron. Miriam a daughter.

Now in this genealogie Amram dying, the queſtion is, who ſhall be his heire: If Moſes and Aaron be alive; firſt,Ʋide Sheldan de ſucſucceſſione haebreorum. Moſes ſucceeds, and if he die, Aaron; and if both die, then Miram; but if all the three die without poſteritie; p. 240then from him it deſcends to the ſonnes of Amram, Izzar, Hebron and Vzziel, and ſo at laſt aſcends to Abraham. So here in this ſpirituall reckoning we muſt aſcend upward; although Manaſſeh be an Idolater, and his ſonne Ionathan, Iudg. 18.30. yet Moſes will not want an heire; Let him looke to his faithfull predeceſſors, they are his heires, and hee may reckon up to them.

This will miniſter great comfort to the faithfull parents,Verna domus quid. who have bad children, that they are deſcended of godly parents: This was Davids comfort (who had leud children) Pſal. 86.16. Have mercy upon me, and give ſtrength unto thy ſervant, and ſave the ſonne of thy handmaid. The children of the handmaid were their maſters, and David alludes to this.This was his comfort, that he was the ſonne of the Lords handmaid; for they that were the children of the handmaides were their maſters, Exod. 21.4. and they were ſaid to be home borne, Ier. 2.14. So David being borne within the Church of the Lords handmaid, rejoyceth that hee is Gods child; and although theſe pedegrees in our aſcending be often broken off, yet the covenant is valid and of force ſtill, in reſpect of the firſt promiſe, Eſay 64.3. Thou art our father, although Abraham hath forgotten us, and Iſrael doth not know us; that is, although we have broken the covenant and have not followed the footſteeps of our faithfull predeceſſors Abram and Iſaac, who (if they were alive) would not acknowledge us for their children, neither doe we thinke ourſelves worthy ſo to be reckoned; we leane only on the free promiſe of God in Chriſt Ieſus, which we know to be moſt ſure, as God himſelfe is conſtant.

Ianathan deſcending of Moſes fell to Idolatry; All fathers tranſmit to their children originall ſinne, Gen. 5.Fathers tranſmits to their children originall ſinne onelyonly. It is ſaid of Adam, that he begat a ſonne to his owne Image, that is, to his corrupt Image; but other things p. 241parents cannot traſmit to their children, as a ſeeing father ſometimes begets a blind ſonne, Iohn 9. neither can he tranſmit thoſe things which hee hath acquired by Art to his child; as a Muſitian begets not a Muſitian; So he cannot tranſmit his infuſed gifts to his child; as Salomon could not tranſmit his wiſedome to his fooliſh ſonne Rehoboam, far leſſe can he tranſmit grace unto his poſterity, as Abraham could not tranſmit grace to Iſhmael, neither could Moſes to his grandchild Ionathan; but God only can beget children to his owne Image: Therefore the Lord ſaith; Be ye holy as your heavenly Father is holy, 1 Pet. 1.16.

In this laſt increaſe of Idolatry under the Iudges, it is to be conſidered that firſt the Danites commit ſin in taking away Micahs Idols, and by ſeducing his Prieſt. Secondly, that Ionathan and his ſonnes become Prieſts to the tribe. And laſtly how long this Idoll remained in Dan.

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

They ſteale his gods;The Idolaters preferred their Idols to all that which was moſt deare to them. the gods which they affected ſo much, and loved ſo dearely. See how Laban expoſtulates with Rachel for ſtealing his gods: The Idolaters preferred their Idoll gods to all their ornaments and comelineſſe: when the Gaulles beſeiged the Capitoll, becauſe they had no ſtrings to their croſebowes,Caelius pag. 689. the women cauſed to ſhave off their haire to make ſtrings thereof, in defence of their Palladium, and their gods. And they preferred their Idols to their deare parents; When the Grecians burnt Troy, pittying their captive enemies, they gave every one their choiſe to carry away that which they liked beſt, Aeneas made p. 242choiſe to carry away his gods, before his old father, and therefore he was called Pius Aeneas: they preferred not onelyonly their gods to their Parents, but alſo to their lives; As Metellus when he ſaw the temple of Veſta burning,Seneca declamationum. 4 he ranne 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 tooke away his gods: If a Chriſtian ſhould ſteale the Idols of an Idolater, that were but theft, but for an Idolater (who holds Idols to be gods) to ſteale Idols were ſacrilegious theft; And they being men of the ſame profeſſion and zealous as it might ſeeme in their profeſſion, this aggravates their ſinne; for the unitie of profeſſion ſhould bind men one to another.

In Iſrael they had ſundry dialects whereby they were diſcerned.They knew the Levites voyce. In Iſrael they had ſundry dialects, as ſome ſaid Shibboleth, and others ſaid Sibboleth; The Ephraimites were diſcerned by their liſping: and Peter was knowne to be a Galilaean by his ſpeech: And ſo they had about Ieruſalem a peculiar dialect of their owne 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 aske counſ…ll of God for them, And he anſwers them according to their humour: Goe in peace, for the Lord is in your way where ye goe, hee will goe before you and aſſiſt you: flattering Prophets ſpake alwayes placentia, as the falſe Prophets did to Ahab. Theſe are bad Phyſitians who give alwayes phiſick according to the patients humour.

Next they perſwade him to goe 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, p. 243he falles out into this pitifull ſpeech; Ye have taken away my gods, and my prieſt, and what have I move.

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

They diſſwade Micah from following of them for feare of his life verſe 25. Leaſt thou loſe thy life with the lives of thy houſhould. In the originall it is,What the Hebrewes meane by gathering of the ſoule. Ne colligas animam tuam, & animam domus tuae, that is, leaſt thou dye and thy houſhold: (to gather) is uſually put for (to dye) in the Scripture; as Gen. 49.33.foreign Iacob is ſaid to bee gathered unto his people. So Pſal. 26.9. Gather not my ſoule 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 wel 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 onelyonly of death, which is common both to the good and the bad.

Ionathan and his ſones become Prieſts to this tribe of Dan. This tribe fell firſt to Idolatry;The Tribe of Dan fell firſt to Idolatry, and therefore were carried away firſt to captivity. and therefore was firſt carried away to the captivitie, 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,This Idolatry of the tribe of Dan laffed to the captivitie. Dan is omitted, Revelation 7. which wants not a myſterie.

Laſtly this Idolatry laſted in the tribe of Dan, unto p. 244the 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 Philiſtimes oppreſſed Iſrael mightily: it muſt not be taken here for captivity, which was in the time of Senacherib; By the day of the captivity is meant the captivity of the Phiſtimes when the Arke was taken.for David would not have ſuffered this Idoll to have beene in Dan all this time; it muſt bee taken then for this captivitie of the Philiſtimes, and all the time that the houſe of God was in Shilo; then the ſcourge of the Philiſtimes came upon Iſrael: conferre 1 Sam. 4.3. with Pſal. 78.60. and ye will ſee this clearely Pſal. 78.58. He gave his ſtrength to the captivity, and they provoked him with their high places, and mooved him to Iealouſie with their graven Images. This Micah his image was one of them that moved the Lord to Iealouſie moſt.

The Arke 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 foure and twenty yeares: it was in Shilo till the death of Eli three hundred ſixty and nine yeares: after the death of Eli, Shilo was deſtroyed, and the Arke was carried to Nob, where it remained to the death of Saul thirteene yeeres, and it ſtayed in Gibeon untill the Temple of Salomon was builded; fifty yeares after Eli his death, fell this captivity of the Land, the Arke was taken; then the Lord forſooke the habitation of Shilo; and delivered his power and ſtrength to the captivity, Pſal. 78.

The greateſt Iudgment befell them when the Arke was taken away.Greater was the judgement which fell upon Iſrael for this Idolatry, then for all the former: for this Idolatry he left Shilo, the Arke was taken captive, and the people; Eli brake his necke, and his ſonnes were kil…ed.

Idolaters thinke that they have all happineſſe p. 245and proſperity by their Idols, Ier. 44.18. Since wee left off to burne incenſe to the queene of heaven, wee have wanted all things; But marke what the Lord ſayes of theſe Idols, and makes the Iſraelites confeſſe the ſame, Ier. 3.24. Shame hath devoured the labour of your fathers from your youth, (that is, from your Idols) their flockes and their heards, their ſonnes and their daughters. Micah when he ſet up his Idols flattered himſelfe, Iudg. 17.13. Now I know that the Lord will doe me good. But the Lord ſayes Deut. 27.15. Curſed bee the man that maketh any graven or molten Image an abomination unto the Lord, and all the people ſhall ſay Amen. But happie is the Church when ſhe ſayes, Hoſ. 2. I will goe and returne 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 Beniamin; A filthy fact committed in Gibeah at this time.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 warre againſt the Beniamites, The Beniamines prevaile againſt the Iſraelites becauſe of their Idolatrie.& although Beniamin were the children of iniquitie, yet they prevailed againſt the ten tribes, becauſe the ten tribes at this time were infected with Micha his Idolatrie.

Idolatrie is a viler ſin then the ſin of Gibeah, Ho. 10.9.Idolatry exceedes the ſinne of Gibeah and the ſinne of Sodom, and matcheth beſtialitie. It is a viler ſin then the ſin of Sodome, Eze 16.46. It is a ſin like unto beaſtialitie, when a man lyes with a beaſt, Eze. 23.20. what ſinne then can be greater then Idolatrie.

And thus they committed Idolatry from age to age, while the Iudges ruled them, untill God was wroth and greatlie abhorred Iſrael, Pſal. 78.

In Samuels dayes they worſhipped Baal, Of the increaſe of Idolatry under Somuel.and Aſhta- 1. Sam. 7.

The decreaſe of this Idolatry was 1 Sam. 7.6. when the people gathered themſelves together to Mizpeh and drew water, and powred it out before the Lord, and fasted p. 246on that day and ſaid there, What is ſignified by powring out water before the Lord.we have ſinned againſt the Lord: to powre out water in the Scripture ſignifies to powre out a thing abundantly, Deut. 12.16. ye ſhall not eate the blood, but powre it out upon the ground like water. So Gen. 49. Reuben is powred forth lik water; that is, he hath given himſelfe over altogether to luſt; And the Scripture expreſſeth this their repentance by powring out of water rather then by powring out of any other liquor; for although ye ſhould powre out oyle, or honey out of a veſſel, yet ſome of the liquor would ſtill remaine in the veſſell, & the ſmell alſo, But when water is powred out of a veſſell, nothing remaines, no not the ſmell. By this powring out of water, they ſignifie that they would altogether renounce their Idolatrie, and that not ſo much as the tangue or ſmell of it ſhould remaine among them.

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

Hee rebukes them for chooſing of a King. Kingly government, was the government which God was minded to erect amongſt them, they had three commandements 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 hee was angry with them, becauſe they would have had a King; ſuch as the nations had. Againe hee was angry with them, becauſe they were weary of Samuels governement, and likewiſe for anticipating the time, the Iewes ſaid of them comederunt immaturum avam, they eate the grape before it was ripe.

He terrifies the people, calling upon the Lord to ſend p. 247thunder in the wheate harveſt, when it was the moſt cleare and faire ſeaſon of the whole yeare, at the Pentecoſt, or about the Pentecoſt, therefore it is called feſtum meſsis. If it had beene 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 Iordan did over flow the bankes thereof by the melting of the ſnow upon the mountaines.

The Lord cauſed it to thunder, God hath two ſorts of voyces by which he ſpeakes to men. The firſt by his voyce in the thunder, Pſal. 29. ſecondly by his voyce in the Temple, Pſal. 26.9. The firſt is an inarticulate voyce, the other is articulate; ſometimes he both thundred and ſpake at once; and when they came together, then his articulate voyce was called hath col filia vocis He gave his law with thunder, Exod. 19. and in ſundry of the Revelations ſhewen to Iohn, with the voyce there was thunder Chapter 4.5. and 6.1. and 10.3. therefore we reade, Iohn 12.18. when there came a voyce 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, hee ſpoke not to them in the thunder, but terrified them and comforted them by Samuel.

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

This Idolatrie ſpread more in the time of the Kings, then it did under the Iudges; all the Kings of Iudah committed Idolatrie, or elſe by their overſight tolerated it.

All the Kings of Iudah ſinned except three, Syrac. 49. David, Ezekias, and Ioſias, There were three kings of Iudah moſt excellent Kings.that is all committed Idolatrie p. 248or did tollerate it, except theſe three Iehoſaphat he did not tollerate Idolatrie, yet becauſe he made affinitie with Ahab, 2 Chro. 18.2. and joyned himſelfe with Ahaziah King of Iſrael, who did verie wickedly, 2 Chron. 20.36. becauſe he did theſe things, hee is not reckoned amongſt the firſt three of the Lords worthies, amongſt the Kings of Iudah, David was moſt zealous for the glorie of God, and is ſet downe as a paterne to other Kings, 2 Chron. 29.2. Ezekias did uprightly as his father David did, therefore Eccleſiaſticus 47.2. David is compared to the fatt of the peace offerings; All the peace offerings was the Lords, but the fat was his after a ſpeciall manner, becauſe it was wholly burnt to him; So David exceeded all the reſt of the Kings in zeale; Therfore the zeale of Gods houſe did eate him up, Pſ. 69.9

Amongſt the Kings of Egypt or Pharaohes, ſome of them were foreign minime mali; they favoured the people of God,A collation betwixt the Kings of Egypt, the kings of Iſrael, and the kings of Iudah. as Abrahams, Pharaoh, Iacobs Pharaoh, and Ioſephes Pharaoh. Others of them were foreign badde, as Pharaoh Ophrah, Ier. 44. and Pharaoh Neco, Ier. 46. and ſome of them were foreign, as Moſes his Pharaoh.

Among the Kings of Iſrael there were none good, they were either foreign, they were either bad, or very bad, none of them were foreign not evill; They ſuckt the milke of Idolatrous ſuperſtition in the daies of Ieroboam, whereunto they were addicted alwaies, ſo long as the common wealth indured even the reigne of ninteene Kings.

But amongſt the Kings of Iudah ſome were foreign optimi, as David, Ezekias and Ioſias; ſome of them were foreign boni, as Iehoſaphat, Aſa, and Manaſſeh. Manaſseh is reckoned amongſt the good kings; becauſe his end was good Eze. 18. Some of them were foreign as Vzziah was, who began well, but his heart was lifted up and he fell away from the Lord afterward, and ſome p. 249of them were foreign moſt wicked, as Ammon and Ahaz but there were none of them foreign minime mali.

Object. But it may be ſaid of Ioſias, that the remnants of Baal were not taken away in his tyme, 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 finde out at the firſt, becauſe Idolaters are very ſubject to cover their Idolatry.

The firſt increaſe of Idolatry under the Kings was in Salomons dayes, 1 Kings 11.5.The firſt increaſe of Idolatry amongſt the kings was in Salomon time. When Salomon went after Aſhtaroth the goddeſſe of the Zidonians, and after Milcom the abhomination of the Ammonites. The Lord gave Salomon wiſedome above any, he exceelled the wiſedome of the Eaſt country,What great bleſſings the Lord beſtowed upon Salomon before hee fell. and all the wiſedome of Egypt in naturall wiſedome; 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 Iedidiah, 2 Sam. 12.25. The Lord appeared twice to him, 1 King. 9.10. The Lord made choiſe of him to be one of his ſecretaries to write a part of the holy ſcriptures: It was hee who builded 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. ſheepe; It was he who prayed for the people and bleſſed them, 1. King. 8.55. It was hee who was a ſpeciall type of Chriſt: It was hee who fell not away untill his old age, and although the Lord threatned him, that hee would rent his Kingdome for this his Idolatrie, yet hee continued ſtill in it, 1 King. 9.11. and was not a whit bettered by the threatnings of the prophet, and herein he ſeemes to be worſe then his fooliſh ſonne Rehoboam, for when the Prophet Semajah came to diſwade him, for to fight againſt Ieroboam, hee left off his purpoſe, and went backe againe, but Salomon lay long in a Lethargie, p. 250before he awoke; who would have thought that the dragon with his taile could have pulled downe ſo farre this ſhining ſtarre; and when we ſee ſuch a great Cedar of Lebanon as this to have fallen, Let us with feare and reverence worke out our ſalvation.

The decreaſe of this Idolatry when Salomon wrote his booke of Eccleſiaſtes.The decreaſe of this Idolatry was, when Salomon wrote his booke of Eccleſiaſtes in a publike teſtimony of his repentance. Salomon wrote three bookes: the firſt is his Proverbes, and it is intituled, The Proverbs of Salomon the ſonne of David King of Iſrael; a fit booke of morall inſtructions for a King to write to his ſubjects: then he wrote his booke of Eccleſiaſtes to the Church after his fall, when he was gathered to the Church againe,Cohe…eth from Cabal congregare. and he beginnes this booke thus, Vanity of vanities; and by vanities here he meanes eſpecially Idolatrie; for Idolls are the Gentiles vanities, Ionah 2. and …, Act. 14.15. and he ſhuts up this booke thus, feare God and keepe, his commandements; which ſhewes that Salomon renounced the vanities of thoſe Idols: And the laſt booke which he wrote, was, the Song of Songs, which is the moſt excellent of all ſongs, yea, and of all Salomons Songs, wherein his heart is elevated in deſcribing this ſpirituall conjunction betweene Chriſt and his Church, under the termes of a marriage made with his queene, when he married Pharaos daughter.

Reaſons proving that Salomon wrote this booke after his repentance.It is cleare that Salomon wrote his booke after his repentance, and after that hee had tried all ſorts of vanities, and not before his fall: for in this booke hee deſcribes his wiſedome, 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 twentie yeares before all theſe things were done; then he ſpent thirteene yeares in building of his houſe; then adde to theſe five or ſixe in repairing the citie, and in building of the cities in the deſert ſo that by this time hee had p. 251beene fortie or fiftie yeares old; and adde to theſe the ſending of the ſhips to Ophir, which hee ſent to fetch home gold, Eccleſ. 2. then hee tells how much hee 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. Hee could not doe 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 booke was written before Salomons fall, becauſe he ſaith, my wiſedome remained with me, Eccleſ. 2.9. but his wiſedome could not remaine with him, when he fell ſo filthily: therefore (ſaith hee) this booke was written before his fall.

Anſw. The wiſedome which remained with him, ſo long as he went aſtray from the Lord, was his carnall wiſedome; and his ſpirituall wiſedome was buried all this while untill the time that he repented.

The reaſons in particular which ſhewes Salomon his repentance, are thoſe.

Firſt, Salomon was a Prophet of God,Salomon was a holy Prophet of God, therefore he was not a reprobate. and a Pen man of holy Scriptures; now all the Prophets of God were holy men, Luke 1.70. therefore Salomon was a holy man, although he was overtaken with thoſe vanities for a while.

The ſecond reaſon is taken from the promiſe of God,The ſecond reaſon that hee was not a reprobate is taken from the promiſe of God made to him. 2 Sam. 7.14. I will be his father (ſaith the Lord) and hee ſhall be my ſonne; if he commit iniquitie, 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 beare) but … mercy ſhall not depart away from him, The third reaſon becauſe Salomon is ſet down for an example of imitation, and he is commended who followed him.as I tooke it from Saul, whom I put away before thee.

The third reaſon, Salomon is ſet downe for an example of imitation, and he is commended who followeth him; p. 252Rehoboam walked in the way of David and Salomon, the firſt three yeares, 2 Chro. 11.17. Hence it followeth, that Salomon hath repented him of his former vanities, and died a ſonne reconciled to his God: and as the evill beginning of Manaſſeh ſhewes the bad end of Ammon; So the good beginnings of Rehoboam ſhewes the good end of Salomon.

What things are to be obſerved when the Kings of Iſrael and Iudah are ſet downe for examples.When the Kings of Iudah and Iſrael are ſet downe for examples; theſe things are to be obſerved. Firſt, if the wicked ſonne follow his fathers wicked footeſteppes, without repentance, then both periſh, 2. King. 15.9. Secondly, if the wicked king repent him of his ſinne, and his ſonne be ſaid to follow his fathers footſteppes; then he is ſaid to follow his fathers footſteppes onelyonly 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 hee followed his father in his badde dayes, and not in his laſt dayes, when he repented him of his ſinnes. Thirdly, when the King repents him of his former leud life, and his ſon is commended for following his fathers footſteppes; then it is to be underſtood, that the ſonne followed his fathers footſteppes in the end of his life, and not in his former wicked dayes; and thus Rehoboam is ſaid to have walked in the wayes of David and Salomon, 2 Chron. 11.17. that is, he followed Salomon his father in his laſt yeares when he repented. Fourthly, if the King carrie himſelfe well in the beginning of his reigne, and fall afterward, then his ſonne is ſaid not to follow his footſteppes; and the reaſon of this is given Ezech. 16.24.The ſecond in creaſe of Idolatry.

The ſecond increaſe of Idolatrie under the Kings, was after the dayes of Salomon, when the tenne tribes fell away from the houſe of David; and Ieroboam erected golden calves to be worſhipped in Dan and Bethel.

p. 253After that, the ten tribes ſeparated themſelves from the houſe of David: The tenne tribes are called the houſe of Iſrael; and thoſe that cleaved to David, are called the houſe of Iudah: So the ten tribes are called Ephraim, and Ioſeph; they are called Ephraim, Pſal. 80.2. becauſe their firſt king was of Ephraim.

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

He changed firſt the place,The text reading, and the marginall reading. 2 Chron. 7.16. 1 King. 12.14. Hee placed thoſe calves in Bethel, and Dan. The name of this Bethel (becauſe the Idoll was erected there) was changed, and it was called Bethhaven, the houſe of vanitie, and not …thel the houſe of God, 1 Kin. 12.30. And this thing became a ſinne; for the people went to worſhip before the one, even to Dan; Ieroboam pretended the eaſe of the people, when hee ſet up thoſe calves; he would not have them to goe up to Ieruſalem to worſhip. Therefore he ſet up one Idol in Bethel, in the South ſide of the country, and an other in Dan, in the North ſide of the countrie, that they might goe there the more commodiouſly to worſhip; yet notwithſtanding they were carried after their Idols, as with a whirlewinde, 1 Cor. 12.2. that they would runne from the South to the North, for the worſhipping of thoſe Idolls, and would not be content with their Idoll which they had neare hand in Bethel, but they would runne to Dan alſo and worſhip.

Secondly,He changed the ſigne of Gods preſence. Ieroboam changed the ſignes of Gods preſence, and put in two golden calves in their place.

Thirdly, hee changed the time of Gods worſhip,He changed the time of Gods worſhip. 1 King. 12.32. he offered on the altar which hee made p. 254in Bethel, the fifteenth day of the eight monethmonth which he had deviſed of his owne heart.

He made the baſeſt of the people prieſts.Fourthly, hee made the baſeſt of the people prieſts, 1 King. 12.31. And Ioſephus holds that Ieroboam himſelfe played the part of the highprieſt, 1 King. 12.33. It is ſaid in the originall, that he went up upon the Altar ſacrificing to the calves that he had made.

Whether the ſinne of the ten tribes, or the ſinne of Iudah was greater.Queſt. Whether was the ſinne of the ten tribes, or the ſinne of Iudah greater when they committed Idolatrie.

Anſw. The Idolatry of the tenne tribes was greater extenſive: It was further extended and dured longer than the Idolatry of Judah, but intenſive, Iudah his Idolatry was greater, The ſinne 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 hornes of their altar, Ier. 17.1. and Ieruſalem Aholibah was more corrupted in her fornications than Aholah or Samaria, Ezech 23.11. The promiſe of the Meſſias was made more clearely to Iudah than to Iſrael; Iudah had ſome verie good Kings, who were types of Chriſt; Iſrael had none; Judah had the temple, which Iſrael had not at all; Iudah had many prophets, Iſrael few; Iudah ſaw Iſrael carried away, and plagued for their Idolatrie, and yet Iudah repented not; therefore Iudah's ſinne was greater than Iſraels; ſhee exceeded Samaria and Sodome in her filthineſſe, Ezechiel chapter 16. verſe 46.Whether the Kings of Iſrael or the Kings of Iudah who were Idolaters were the viler.

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

p. 255The pride of the ten tribes was greater, than the pride of Iudah, they compare themſelves to the Cedar of Lebanon; and they compare Iudah but to the thiſtle, 2 King. 14.9.

Object. But God gave an expreſſe commandment to the tenne tribes that they would ſeparate themſelves from Iudah.

Anſw. But hee never commanded them to ſeparate themſelves from the worſhip of Iudah.

Becauſe Ieroboam drew away the people to this fearefull Idolatry; therefore the Lord threatens that none of his poſterity ſhall ſucceede.

The Lord puniſheth the Idolatry of the fathers upon the children. There is a perſonall ſinne,The Lord puniſhes the Idolatry of the fathers upon the children in haereditarie ſinnes, but not in perſonall. and there is an haereditary ſinne. A perſonall ſinne is that which the father is onelyonly guilty of, and not the ſonne: an haereditary ſinne is that which both the father and the children are guilty of; but in a perſonall ſinne the poſterity followes not the father: it is ſaid of Zelophehad, Num. 27 3. That he dyed in his owne ſinne, that is, in a ſinne which his poſterity was not guilty of, it was not that common ſinne in murmuring againſt God through misbeleefe, for the which none of them entered into Canaan; but it was a peculiar ſinne of his owne; which his poſterity was not guilty of; but if they doe follow the foote ſteppes of their wicked fathers, then it is an haereditary ſinne, and it is imputed to them.

If the Idolatrous ſonne follow the Idolatrous father, then he is guilty of his fathers ſin; as Ammon was guilty of Manaſſeh his ſinne: 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 Queene of heaven, Ier. 7.18. The children gathered the ſtickes to kindle the fire, here they were guilty of p. 256their mothers Idolatry: it is a terrible imprecation of David Pſal. 109.14. Let the iniquitie of his father be remembred, and let not the ſinne of his mother be blotted out: when the Idolaters have to anſwere both for their fathers Idolatry, and for their mothers, this is a fearefull caſe;foreign then they receive Kephalaiim Eſay 40. double for all their ſinnes, that is, both for their owne ſinnes, and for the ſinnes of their parents.

Although the Idolater repent him of his Idolatry yet his ſonne may be puniſhed for it.And it is to be marked that although the Idolater repent him of his Idolatry; yet the Lord may charge his poſterity with that ſinne: Manaſſeh was a great Idolater, and ſhed innocent blood; theſe ſinnes 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 ſinnes 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 Leproſie.

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

Of the ſinnes of Ahab the wickedeſt King in Iſrael.This Ahab perſecuted the Prophets of God, and killed them. Secondly, hee threw downe the Altars of the Lord. Thirdly, hee intertained foure hundred Prieſts of Baal at his table: and fourthly he worſhipped Baal.

Ahab perſecuted the Prophets and killed them.Firſt he perſecuted the Prophets of God, and killed them: Thoſe who are moſt deare to the Lord, whom the Lord expreſly forbad to meddle with, Pſal. 105 15. Touch not mine annointed, and doe my Prophets no harme. And they that touched them touched the Aple of his eye, Zach. 2.8. He that receiveth a Prophet (ſaith Chriſt p. 257Math. 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 Ieſus Chriſt, who did two things for us: firſt the things which he did from God to us, in revealing Gods 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 prophecie was wanting there the people were naked, Prov. 20.12.

Secondly Ahab threw downe 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 downe, which Altar Elijah erected in Carmell.

There were many that were injurious to the Lords Altars; Ahab, threw downe the Lords Altar;Whoſoever medled with the Altar of the Lord, the Lord plagued them. Achaz cauſed to remove the Lords Altar: Vzziah went about to offer incenſe at the Lords golden Altar: Vriah 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 Lords Altar; and there was never one of theſe who medled with the Lords Altar, but the Lord plagued them for it The Altar of God was called Arriel. Ezch. 43.15. the Lyon of god; foreignand whoſoever medled with this Lyon, he devoured them: when Eſaiah was called to be a Prophet, Eſay 6. there came an Angell flying from the Altar, with a paire of tongs in his hand, and a living coale in it, and touched p. 258the lippes of the Prophet, and ſanctified him: But when God was wroth with thoſe for medling with his Altar, there came a meſſenger of Gods wrath from the altar and plagued them; as the leproſie 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 medled with this Altar, who ever threw it downe or polluted it. Ahaz medled with the braſen Altar a type of Chriſts death, and Vzziah medled with the golden Altar a type of Chriſts interceſſion, therefore God poured out his wrath upon them & plagued them both.