And it is most probable that their cloaths did grow with them as they grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muinveterârunt their shoes waxed not old upon their feete Deut. 29.5 Their shoes did grow with their feet and it seemeth that the childrens clothes were made of the clothes of them who died The foure Captaines pitched their Tents at the foure corners of the Campe Iudah pitched in the Northeast corner Ruben in the Southeast Ephraim on the Southwest and Dan on the Northwest corner Num. 2.2 Every man of the children of Israel shall pitch by his own standard with the Ensigne of their fathers house farre off about the Tabernacle of the Congregation shall they pitch A figure to shew the Ensignes Motto's and order of the Tribes pitching about the Tabernacle Returne O Lord unto the many thousands of Israel Num. 10.36 WEST NORTH EAST SOVTH quasi prima Geniti tauri vulch ritudo ejus Ephraim Duo filij tui c. mei erunt Manasses Lupus Rapax Beniamin fiat coluber in vea Cerastes in semita Dan Gad Aocinotus pneliabitar Gad gershonitae Meraritae Non est Deus ut Deus Jeshurun Asser Diuidam eos in Iacob et disperdam eos in Israel Simeon Coathitoe Moses Aron et Saserdotes Dans eloquia pulchrituâ—inis Nepluhaly Effusus es Sicut aqua Ruben in littore maris hebitabis Zabulon Accumbeus inter Terminos Issacher Catulus leonis Iudath Rise up O Lord and let thine enemies be scattered Num. 10.35 When they arose to march they spread their Colours and they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillis utamur in nomine Dei nostri Vexillabimus in nomine Dei nostri in the name of our God we will set up our Banners Psal 20.5 They had their Colours their Ensignes and their Motto's Their Colours were answerable to the stones in Aarons brestplate First their Colours their Colours were according to the Colours of the stones in the breastplate of Aaron Iudah gaue a greene Colour like the Smarag Ruben a red Colour like the Sardius Ephraim a golden Colour like the Chrysolite Dan gaue partie coloured of white and red like the Iasper In their Ensignes they had the Emblems of Beasts Their Ensignes were first Iudah gaue a Lyon Ruben the head of a man because he was the first borne and the head of the familie Ephraim gaue the head of an Oxe because he was the sonne of Ioseph who was called Bos Dei Deut. 33.17 His glory is like the firstling of his Bullocke and Dan gaue an Eagle in his Colours because the Eagle is an enemy to Serpents the Serpent should not be put in his Colours but the Eagle an enemy to the Serpent Dan shall judge his people Gen. 49.16 Dan is a Lyons whelpe he shall leape from Bashan Here he is commended both for his wisedome and his strength the Serpent doth not expresse these two well but the Eagle doth expresse them very fitly Their Motto's in their Ensignes were out of the Testament of Iacâ—b or of the song of Moses Thirdly their Motto Iuda's Motto was this Iuda is a Lyons whelpe Gen. 49.8 Ruben had this Vnstable like water Gen. 49.4 Ephraims Motto was his glorie is like the firstling of his Bullocke Deut. 33.16 Dan had this Motto he shall be a Serpent by the way an Adder in the path and so every one of the Tribes had their Motto The Lord was their Generall The Lord as their Generall dwelt in the midst of their Campe and his Ensignes were the Cloud and the pillar of fire the Cloud to direct them by day and the pillar by night then he was the guide of their youth Iere. 3.4 The motto which they gaue him was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mi camocha baelohim Iehova quis sicut tu Iehova inter Deos and hence they made the name of the Macchabees Mem Caph Beth Iod and they were called Machei at the first and afterward Macchabaei and like unto this was that abbreviation Agla attagnebher legnolam adonai Tufortis in aeternum Domine When they marched Their marching was different from their pitching about the Tabernacle they kept not the same order as when they pitched about the Tabernacle for when they marched Iuda Issachar and Zabulon went before and the Gersonites and the Merarites next them set forward bearing the Tabernacle Num. 10.17 In the second place came Ruben Simeon and Gad who lay upon the South and next them came the Cohathites with the Arke Num. 10.21 After them Ephraim Benjamin and Manasse and David alludeth to this Psal 80.2 Before Ephraim and Benjamin and Manasseh stirre up thy strength and come and saue us he saith before Ephraim for when they carried the Arke Ephraim came behinde the Arke and the Arke was before him and when they rested Ephraim was upon the West side of the Arke which Num. 2.18 is called jammah the Sea-ward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Sea lay towards the West so that the Arke both when they pitched and when they marched was ever before Benjamin Ephraim Manasseh In the last place came Dan Asser and Nephthali Dan was in the Reareward of all their Camps throughout their Hosts Num. 10.25 When they marched Ascendebant Chamusshim The manner of their Marching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 13.18 Aquila Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui quintam costam habebant cinctam because they carried their sword at the fift rib but Theodosion translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went fiue in rankes when they marched they were said to be Accincti Gen. 49.19 Num. 32.17 1 King 10.11 And Salomon alludeth to this Prov. 30. 31. speaking of the horse girt in his loines a warlike beast fit for the battell and contrary to this is discinctus when they lay aside their armour In their marching they made a Proclamation for foure sorts of people Thirdly they made a Proclamation in the Campe that he who had built a new house and had not dedicated it should goe backe Secondly if he had planted a Vineyard and had not made it common he should goe backe thirdly if he had betrothed a wife and had not lien with her he should goe backe and fourthly they cryed that all those who were fearfull and faint hearted should returne What new house was meant in this Proclamation He who built a new house and had not dedicated it he should goe backe which they expounded thus if he had built a new house either for his dwelling or for his Cattell or his Corne then he was to goe backe to it but if he had built a new house for pleasure and let it and taken hyre for it then he was not to goe backe Secondly if he had planted a Vineyard and had not made it common then he was to goe backe where there is an Allusion to that forme set downe in the Law that the first three years after
this ceremoniall Law but where the ground of the Law is Iudiciall and the ceremony but an appendix of it then the Iudiciall law may be observed at least the equitie of it Example Cities of refuge were appointed as a Iudiciall Law to save the mankiller from the revenger of the blood there was a ceremony annexed to this Law that they should stay within the City of refuge untill the death of the High-priest this was but an appendix of the judiciall Law therefore the Law may stand that Cities of refuge bee kept or at least the equity of it that those who casually kill be not slaine Quest What if a Christian now should keepe any of the ceremonies commanded in the Law Answ There is a three fold use of the ceremonies Materialis formalis mixtus vsus a materiall a formall and a mixed use A threefold use of the ceremoniall Law Materialis as if a man should abstaine from eating of swines flesh onely because it were unwholsome he Iudaizeth not in this case but if hee should abstaine from swines flesh as a meat uncleane and forbidden in the Law then he should formally keepe the ceremony and truely Iudaize the mixt use is this when a Christian borroweth Iewish ceremonies to any use in the Christian Church Marke how the Apostles in their practise renounced the ceremonies of the Law first the Apostles kept the Christian Sabbath after Christs Resurrection and not the Iewish Sabbath therefore they renounced the ceremonies and the Apostle willeth the Corinthians to keepe the Passeover all the dayes of their life in holinesse and restrained it not to some few dayes as the Iewes Passeover was Object But when the dayes of the Pentecost were fulfilled Act. 2.1.2 Cor. 16. Here Paul reckoneth according to the Iewish Pentecost Answ When he speaketh of their Pentecost here and when he sayes the dayes of their fast were expired Act. 27.9 the Iewes at the day of expiation had a great fast Paul doth not Iudaize here but onely marketh these for a civill use to know the time of the yeare which was most knowne to the Iewes when Paul Act. 17.19 calleth Areopagus Mars street none will thinke that Paul worshipped Mars here but he useth onely this name as a name of distinctiō to know this street frō other streets so when he sayes that he sayled in a ship that had the badge of Castor and Pollux Act. 28.11 we must not thinke he worshipped Castor and Pollux but hee useth them onely as names of distinction to put a difference betwixt this ship and other ships Paul used the names of the Iewes feasts for distinction so when Paul useth the name of the Pentecost and the name of the fast Act. 2. and 27.9 he used them onely as names for distinctions sake and not for any Iewish observation and when Paul practised any of these ceremonies he practised them not for the ceremonies themselves but for the weake Iewes sake Example When he did shave his head in Cenchrea the Port towne in Corinth Act. 18.18 this was not according to the Law altogether Paul did not shave his head according to the law for if he had done it according to the Law he should have gone to Ierusalem and there have cast the haire of his Nazarits vow under the Altar and burnt it after the death of Christ none of the Apostles ever went to the brasen Altar againe to sacrifice but onely they practised some of the meaner ceremonies bearing with the weake Iewes Quest How could these ceremonies be hinderances from Christ seeing they were types of him to come Answ Christ saith Ioh. 16.7 If I goe not away the Comforter shall not come Christs bodily presence amongst the Apostles hindered his spirituall presence amongst them if the bodily presence of Christ hindered the comming of the Spirit unto them how much more did these ceremonies under the Law hinder the sight of his Incarnation and obscure his glory amongst them The ceremonies in the third estate are against Christ In the third estate these ceremonies were against Christ in this estate the Apostle calleth it concision and not circumcision Phil. 3.2 In the third estate the Iewes preferred the shadow to the body The errour of the Iewes in preferring the Ceremonies to Christ the bones to the marrow and the letter to the spirit they preferre the shadow to the body the ceremonies to Christ the bones to the marrow because they content themselves onely with the outward figures and types and seeke not for the thing signified and so they have the killing letter but not the quickning spirit and therefore Saint Hierome compareth them well now to dogges who get onely the bones to gnaw but they get none of the marrow or that hidden Manna Iesus Christ to their saluation Conclusion The conclusion of this is it was a great benefit to learning when the obscure Hieroglyphicks in Egypt were changed into letters and the darke and mysticall writings of Plato were changed by Aristotle into a cleare and plaine forme of writing It is a farre greater benefit when the Lord hath changed these darke figures and shadowes into the cleare light of the Gospel Hovv to make use of the Ceremonies of the Law in opening of a Text and reducing them to practise Of the Notes whereby Aaron and his posterity were discerned to be called to the Priesthood Num. 17.2 And the Lord spake unto Moses saying speake unto the Children of Israel and take every one of them a rod c. WHen Corah and his complices murmured against Aaron and contended with him for the Priesthood as we may see in the Chapter preceding the Lord commanded every one of the first borne of the tribes to bring a rod to him that by this new miracle causing Aarons rod to blossome he might end this controversie and confirme Aaron the more in the Priesthood The Prince of the tribe represented the whole tribe Secondly hee commanded that the names of the Princes of the tribes should be written upon the rods and the reason was because the Prince represented the whole tribe so the Prince being repelled from the Priesthood the whole tribe was repelled Write thou every mans name upon his rod. Aaron had not written upon his rod the Tribe of Levi but the name of Aaron and so the rest of the Princes Another reason wherfore the names were written upon the rods of the Princes was because the Princes of the tribes were their first borne and therefore they might seeme to claime right to the Priesthood every mans name was written upon his rod and Aarons name was written upon his rod because he was the first borne of Levi for the first borne of Levi was Cohath and he begot Amram and Amram begot Aaron who was elder than his brother Moses Quest How were the Tribes reckoned in the Scriptures Answ How the tribes are reckoned in the Scripture Whē a matter is in hand which
of the soule they answered That it might be well with them in this life we professe the immortality of the soule why study we not then to keepe the Law that it may goe well with us in the time to come Augustine said if he were perswaded that the soule were mortall then of all religions he would chuse to be the Epicure or Sadduce but seeing the soule is an immortall substance Let us detest these bruit beasts who imagine that death is the end both of soule and body the soule liveth for ever then the body must live for ever either in weale or woe Let us study therefore to feed the soule with that immortall food of the Word of God and not say with the rich man in the Gospell Luc. 12.19 Soule thou hast enough if we would have that happy conjunction betwixt the soule and the body againe Moses said if a man dye having no children Quest The question may be asked here how Moses could command such a thing for incest is condemned in the morall law and forbidden in the seventh Commandement Ans We must distinguish betwixt these lawes which are morall positive lawes and those which are divine positive lawes Morale positivum divinuâ— positivum Morall positive lawes are such as the very light of nature commandeth Divine positive are those which are accessory commandements added to the first Example this is a morall positive law that a man should not lye with his mother nor with his mother in law for this is a fornication that is not named amongst the Gentiles 1 Cor. 5.1 And it was for this sort of incest that the Canaanites were cast out of Canaan So this is primarium jus naturae or morale positivum that a man should not lye with his daughter nor his daughters daughter descendendo descending downeward but this againe is divinum positivum or secundarium jus naturae in the collaterall line that a man should not lye with his sister or his brothers wife No marriage in the collaterall line was forbidden at the first by the law of nature or morall positive law but it was forbidden afterwards by the divine positive law Levit. 18.16 When Lot lay with his daughters this was incest in the highest degree because it was contrary to Ius naturale the morall positive law but when Amram married Iochabed Dodatho his fathers sister Exod. 6 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amita It should not be translated Patrueâ—is cozin-german but his fathers sister see Num. 26.59 This was not against the morall positive or naturall part of the law because it was not in the right line but in the collaterall although in the neerest degree it was against the divine positive law and that the Church might be replenished with people God over-saw this sort of marriage at the first but God doth more here hee commanded the brother to raise up seede to his brother First This Commandement was not against the morall positive Law this is not contra primarium jus naturae because it was not in the right line Secondly it is an exception from secundarium ius naturae for when God commanded to doe this hee willed them not to doe this to satisfie lust for that were against primarium jus naturae the morall positive law but onely that the elder brother might be a tipe of Iesus CHRIST who should never want a seede in the Church If he dye having no children In the originall it is having no seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated sonnes here for daughters succeeded likewise to the inheritance when the fathers had no sonnes therefore it should be translated haeving no children The women raised up seed to their parents which comprehends both the males and femals the women raised up seede to their parents as well as the males marrying within their owne tribe therefore that saying in the Talmud was not true qui masculam prolem non habuit etsi filias habuerit plurimas in eo genus est consummatum His brother shall marry his wife and raise up seede to him What brother had this priviledge The eldest brother was bound to raise up seed onely he that was the eldest brother and therefore Deut. 25.5 If brethren dwell together and one of them dye one of them Numerus Cardinaliâ— pro ordinali that is the eldest of them Gen. 1.5 and the evening and the morning were one day that is the first day this is cardinalis numeruâ— pro ordinali if the third brother had raised up seede to the second brother then it had beene incest He that was the first borne in Israel What things the first borne did to the rest he was bound to do three things to his brethren kinsmen first he was bound to revenge his blood their was vindex sanguinis Secondly he was Goel and redeemed the morgaged lands of his neere kinsman and thirdly it was he that delivered him out of prison all these three he was bound to doe to him jure propinquitatis because hee was his neerest kinsman What things due to the eldest brother There were three things againe which were due to him First hee had a double portion of his fathers goods Secondly he had the whole inheritance and thirdly if he dyed without children his brother was to raise up seed unto him Christ our Goel revengeth our blood upon his enemies Now let us apply these to Christ First Christ is our Goel or vindex sanguinis the revenger of our blood upon that red Dragon who thristeth for the blood of man and upon all the enemies who thirst for the blood of his children the revenger of blood or Goel Deut. 19.6 when he pursued the killer his heart waxed hote in the pursuite Iesus Christ our Goel when hee doth see the blood of the Saints shed his heart waxeth hote and he furbisheth the sword to make it drunke with the blood of his enemies Iere. 51.35 The violence done to me to my flesh be upon thee Babylon shall Sion say and my blood be upon the Chaldeans shall Ierusalem say now marke what is said in the chapter preceding Iere. 30.50 How teares are said to offend Thy Goel or redeemer is strong and I will pleade thy cause See how the revenger of the blood makes Babylon and Chaldea answer for all Iob saith Cap. 17. My teares ascend before the Lord Teares naturally descend but as the Sunne drawes up the exhalations and they fall downe againe so the wrongs that are done to the Saints they come up before their Goel and then fall downe againe upon the enemies heads they shall answer for all the blood shed from Abel to Zachary and all this innocent blood which is shed now the Lord will require it at their hand Secondly he redeemed the morgaged land Ruth 4.4 and Ier. 32.7 when Hanameel the sonne of Shallum had morgaged his field that was in Anathoth the right of redemption belonged
but one full and intire sense When Ionathan shot three Arrowes to advertise David 1 Sam. 20.20 hee had not two meanings in his minde but one his meaning was to shew David how Saul his father was minded towards him and whether he might abide or flye So the meaning of the holy Ghost is but one in these places Example 2 Sam. 7.12 The Lord maketh a promise to David I will set up thy seed after thee which shall proceede out of thy bowels This promise looked both ad propius remotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat formam 2 Chron. 17.17 yet it made up but one sense propius to Salomon and remotius to Christ therefore when he looketh to the farthest to Christ 2 Sam. 7.19 he saith Zoth torath Haec est delineatio hominis Dei it should not bee read is this the Law of the man O Lord God as if David should say this is not all that thou hast promised to me O Lord that I should have a sonne proceeding out of my owne loynes but in him thou dost prefigure to me a sonne who shall be both God and man and hee addeth For a great while to come thou doest promise to me a sonne presently to succeede in my kingdome but I see besides him a farre off the blessed Messias And he applyeth this promise literally to his sonne Salomon and figuratively to Christ his Sonne taking the promise in a larger extent and the matter may be cleared by this comparison A father hath a sonne who is farre from him he biddeth the Tailor shape a coate to him and to take the measure by another child who is there present but withall hee biddeth the Taylor make it larger because his child will waxe taller So this promise made to David was first cut out as it were for Salomon his sonne but yet it had a larger extent for it is applyed to Christ who is greater than Salomon and as by a sphere of wood wee take up the celestiall spheres So by the promises made to David concerning Salomon we take up him who is greater than Salomon and these two make but up one sense When a man fixeth his eye upon one to behold him another man accidentally commeth in in the meane time hee casteth his eyes upon that man also So the Lords eye was principally upon the Messias but hee did cast a looke as it were also to Salomon When these testimonies are applyed in the New Testament A Scripture diversely applyed doth make up but one literall sense the literall sense is made up sometimes of the type and the thing typed Example Ioh. 19.36 A bone of him shall not be broken This is spoken both of the bones of the Paschall Lambe and of the bones of Christ and both of them make up but one literall sense Sometimes the literall sense is made up ex historico allegorico as Sara and Hagar the bond woman and the free signifie the children of the promise begotten by grace and the bond servants under the Law and these two make up but one sense Sometimes ex tropologico literali as Ye shall not mussle the mouth of the Oxe that treadeth out the corne 1 Cor. 8.9 Fourthly the literall sense is made up ex historico mystico prophetico Example Ier. 31.15 A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for children refusing to bee comforted for her children because they were not There was a voyce heard in Ramah for Ephraims captivity that is for the ten Tribes who came of Ioseph the sonne of Rahel this mourning was because the ten Tribes should not be brought backe againe from the captivity this was mysticall and not propheticall that shee mourned for the ten Tribes who were led away into captivity but it was propheticall foretelling the cruell murther which Herod committed in killing the infants not farre from Rahels grave all these are comprehended in this prophesie and make up one full sense When a testimony is cited out of the Old Testament in the new the Spirit of God intendeth that this is the proper meaning in both the places and that they make not up two divers senses Example the Lord saith make fat the hearts of this people Esa 6.9 and Christ saith Matth. 13.14 In them is fulfilled this prophesie This judgement to make fat the hearts was denounced against the Iewes in Esaias time at the first Act. 23.16 Well spake the holy Ghost by Isaiah the Prophet it was fulfilled upon the Iewes who lived both in Christs time and in Pauls time Esay when he denounced this threatning he meant not onely of the Iewes who lived then but also of the Iewes who were to come after and it was literally fulfilled upon them all Example 2. Esa 61.7 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel this prophesie is cited by Christ Luk. 4.18 and it is onely meant of Christ and literally to be applyed to him Example 3. Esay 49.6 I will give thee for a light to the Gentiles Christ went not in proper person to preach to the Gentiles himselfe but he went to them by his Apostles therefore Act. 31.47 Paul saith the Lord hath commanded me to goe and be a light to the Gentiles this is the proper sense and meaning of the Prophet Esay in this place When the testimonies of the Old Testament are cited in the new they are not cited by way of Accommodation but because they are the proper meaning of the places if they were cited by Christ and his Apostles onely by way of accommodation then the Iewes might have taken exception and sayd that these testimonies made nothing against them because it was not the meaning of the holy Ghost who indited these Scriptures to speake against them But Christ and his Apostles bring out these testimonies as properly meant of them and not by way of accommodation onely We must make a distinction betwixt these two Applicatio destinata Applicatio per accommodatione Destinatam applicationem per accommodationem Destinata is this when the spirit of God intendeth that to bee the meaning of the place Applicatio per accommadationem is this when a preacher applieth the Testimonies of the scriptures for comfort or rebuke to his hearers this is not destinata applicatio sed per accomodationem A man maketh a sute of apparrell for one Simile that is Destinatum to him yet this suite will serve for another and this is Per accommodationem When Nathan said to David the Lord also hath put away thy sinne thou shalt not die 2 Sam. 12.13 this was destinata applicatio but when a preacher now applieth this to one of his hearers this is but per accommodationem the scriptures are written for our Admonition upon whom the ends of the world
AN EXPOSITION OF THE LAWES OF MOSES Viz. Morall Ceremoniall Iudiciall The second Volume Containing an explanation of diverse Questions and Positions for the right understanding thereof Wherein also are opened divers ancient Rites Customes of the Iewes and also of the Gentiles as they haue relation to the Iewish Together with an explication of sundry difficult Texts of Scripture which depend upon or belong unto every one of the Commandements as also upon the Ceremoniall and Iudiciall Lawes Which Texts are set downe in the Tables before each particular Booke All which are cleered out of the Originall Languages the Hebrew and Greeke and out of the distinctions of the Schoolemen and Cases of the Casuists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui ista facit non dimovebitur in aeternum By IOHN WEEMSE of Lathocker in Scotland Preacher of Gods Word LONDON Printed by Iohn Dawson for Iohn Bellamie and are to be sold at his Shoppe at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1632. AN EXPLANATION OF THE CEREMONIALL LAVVES OF MOSES AS THEY ARE ANNEXED TO THE TENNE COMMANDEMENTS Wherin are cleared divers customes of the Iewes and also the customes of the Gentiles as they have relation to the Iewish out of the Originall Tongues the Hebrew and Greeke Together with directions how to make the right use of them in Preaching All serving to let us see how they leade us as types to Iesus Christ whom we see more clearely when the vayle is taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia tendunt ad praxin By Iohn Weemse of Lathocker in Scotland Preacher of Christs Gospell LONDON Printed by T. Cotes for Iohn Bellamie and are to be sold at his shop at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1632. TO THE RIGHT HONOVRABLE SIR ROBERT KER of Ankerhome Knight Gentleman of his Ma. Bed-Chamber Honourable Sir WHen the Lord was to give unto his people the Tables of the Law the second time he commanded the people to stand at the foot of the Mount Aaron Nadab Exod. 24.2 3 and 18. and Abihu and the seventy Elders of Jsrael to worship a farre off in the middle of the Mount and that Moses should ascend to the top of the Mount enter within the cloud These three represented very well the three estates of the Church they who stood at the foot of the Mount resembled the Iewish Church Aaron Nadab and Abihu the seventy who ascended to the middle of the Mount resembled the Christian Church and Moses who ascended to the top of the Mount and entred into the cloud resembled the glorified Church and the Fathers say of those three that the Iewish Church was in extimis and and that the Christian Church is in atrijs and that the triumphant Church is in intimis that is the Iewish Church was in the utter court the Christian Church is in the middle court and that the glorified Church is in the inner court Let us make a comparison betwixt the Iewish Church standing at the foot of the Mount and the Christian Church which standeth in the middle of the Mount and we shal see a great difference betwixt them two First let us compare them in the Priesthood Melchizedeck and Aaron Heb. 7.3 Melchisedeck had neither beginnng of his dayes nor end of life he was borne before the flood and none who lived after the flood could tell when he was borne and he lived five hundreth yeares after the flood so that he seemed neither to have beginning nor end of dayes but the Priest who were after the order of Aaron behooved to deduce their genealogies and of whom they were descended Nehem. 7.64 or else they were secluded from the Priesthood Eleaz. in Num. 4. Secondly the Hebrewes say when the Tabernacle removed that Eleazar the Priest carried the oyle for the Lampes in his right hand Luc. 4.8 and 28.45 and the anointing oyle in his left hand the incense in his bosome and the meat offering upon his shoulder Eleazar was but a figure of Iesus Christ the Highpriest in the Christian Church who giveth grace Ioh. 1.16 Revel 8.3 1 Timot 2.5 Ephes 5.26 1 Cor. 5.7 the oyle of the Spirit for the understanding of the Scriptures who putteth the odours of sweet incense to our prayers and lastly he presenteth the Church as a pure meate-offering to his Father Next let us compare the people under the Law with these under the Gospell first their rites were carnall rites consisting in these touch not taste not handle not and even as Fathers forbid their little children to eate of such and such things or handle them not they specially restraine their basest senses but when their sonnes are come to maturity and age they forbid them to hearken unto evill or looke unto evill they restraine their noble senses especially so because the Iewes were but infants he trained thē up this way forbidding them to touch taste or handle but he forbiddeth the Christian Church things of greater moment againe let us compare them them in holinesse under the Law holinesse was written but upon the forehead of the Highpriest but under the Gospell the Prophet Zachariah saith that holinesse shall bee written upon the horse bridles to signifie the great measure of holinesse that should bee in the Church under the Gospell Thirdly compare them in the measure of their love under the Law every seventh yeare they were to let their land rest and to pardon their debtors and to give a full remission to them but see how farre the Gospell exceedeth the Law in this Peter asked of Christ if he should pardon his brother seven times as the Iewes pardoned their debtors the seventh yeare what answered Christ to him thou shalt not pardon seven times nor seven times seven times but seventy times seven times and as farre as the Iubile exceeded the seventh yeare as farre shall your charity exceede the Iubile that is to seventy times seven times Fourthly compare them in the measure of their knowledge their measure of knowledge under the Law was very small all things were covered and wrapped up to them when they carried the brazen Altar in the Wildernesse Numb 4.13 they covered it with a purple cloath When they carried the Arke it was covered with three coverings with a vaile Badgers skins Numb 4 6. and a cloath wholly of blew So the table of the Shewbread had three coverings all was covered save onely the Laver and Moses face was covered to them with a vaile when hee came from the Mount the Priests bare the things which they might not see To signifie a concealing of a part of the mysteries of the Gospell afterwards to be revealed Coloss 1.26 so the people saw but through a grate Heb. 9.1 but now the Temple of God is opened in the heaven and there is seene in his Temple the Arke of the Testament they stood a farre off
seeing he had not taken in Ierusalem a long time after Answ That part of Ierusalem which stood in the tribe of Benjamin was taken in by Saul before and to this part David brought the head of Goliah but the other part was possessed still by the Iebusites untill David was crowned King both over Israel and Iuda and the first victory that he got after he was crowned King over both Israel and Iuda was over the Iebusites Ierusalem is called the midst of the earth Ezek. 38.12 in the originall Tabbur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vmbilicus metaphorice Locus editus why Ierusalem is called the midst or the navil of the earth umbilicus because it stood upon the hils as the Navell doth in the Bodie by this is understood that parable of Gaal Iudg. 9.37 Behold people came downe from the Navell of the earth that is from Ierusalem hence all the Regions round about Ierusalem take their denomination from the situation of it Other countries take their denominations from the situation of Ierusalem Psal 89.12 the north and the sea thou hast created them and it is called the north in respect of Ierusalem So Psalm 107.3 From the East and from the West and from the North from the sea Here the mediterranean Sea in the Scriptures is put for the South in respect of Ierusalem therefore the situation of the heavens is not taken from the body of man in the Scripture The situation of the heavens is taken from the Lord dwelling betwixt the Cherubims as the Philosophers say but from the Lord dwelling betwixt the Cherubims in the west end of the Temple of Ierusalem who sitteth betwixt the Cherubims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vespera occasus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est locus campestâ—is et pluraliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coeli hinc est quod quidam verterunt Equitat super ad Occasum Alii Insidet amoenitatibus Alii Equitat super Coelos looking alwayes towards the East and then his right hand was to the South and his left hand to the North Psal 68.4 extoll him qui equitat super ad occâ—sum who rideth upon the West because the Cherubims stood in the west end of the Temple The Conclusion of this is Ierusalem being in the center of the earth and the line of the Gospel going out from it to be preached through the whole earth to gather in the Church of the Gentiles to the Iewes whereby they might make a compacted Citie therefore glorious things are spoken of it So Ier. 3.17 All the Nations shall be gathered unto it to the name of the Lord to Ierusalem in the originall it is Venikevu They shall run in a line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 linea corum for the Gospel went out from Ierusalem the sound thereof went to the ends of the earth Psal 19.5 in the originall it is the line thereof for Ierusalem was as the center and the lines went from the center to the ends of the whole earth and the same way that the lines went out from it So shall all Nations returne by the same lines and bee gathered in to Ierusalem which is above EXERCITAT VII In what Tribe the Temple stood A ceremoniall appendix of Command 2. Ezek. 43.12 This is the Law of the house Vpon the top of the mountaine the whole limit thereof round about shall be most holy behold this is the Law of the house THat we may the better understand to what Tribe the Temple of Ierusalem did belong Why the Tribes were kept distinct we must marke that the Lord commanded in his Law that neyther the Tribes their possessions nor generations should be confounded to the end they might know of what Tribe Christ should come who was to come of the seede of David according to the flesh therefore he caused to divide the Land into Tribes Num. 36.2 and he commanded that they should not dispone of their possessions eyther amongst themselves or to strangers therefore if a poore man for poverty had morgaged his possession the Lord appointed the yeere of Iubile that it might returne to him againe that yeere Levit. 15.10 To which Tribe the Temple belonged Now Iuda having gotten his lot and Benjamin his for upon these two Tribes the Temple did stand the question is to which of these it did belong for sometimes it is given to the Tribe of Iuda Iosh 15.63 as for the Iebusites the inhabitants of Ierusalem the children of Israel could not drive them out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum contrarie significationis but the Iebusites dwell with the children of Iudah at Ierusalem unto this day In the originall it is Iarash exhareditare to cast them out of their possessions The Temple ascribed to the Tribe of Benjamin Sometimes to the Tribe of Benjamin Iudg. 1.25 Iosh 18.20 and Nehe. 11.24 Ierusalem could not belong to them both alike for mount Moriah standeth betwixt the upper and lower Citie the upper belonged to the Tribe of Iuda and the lower to Benjamin but to which of the Tribes doth mount Moriah belong it seemeth to be ascribed to the Tribe of Benjamin by the testament of Iacob Why Benjamin is called a ravening Woolfe as the scepter to the Tribe of Iuda for Iacob saith in his testament Benjamin shall ravine as a Woolfe in the morning he shall devoure the prey and at night he shall divide the spoyle Gen. 49.27 by which is signified the Altar upon which the sacrifices were burnt and the blood powred out at the foote of the Altar for the Priests killed the sacrifice in the morning and divided the spoyle that is the things which they had gotten from the people they divided amongst themselves at night they call the Altar the ravening Woolfe and the Priests the dividers of the spoyle The Temple ascribed to the Tribe of Iuda Againe the Tribe of Iuda vendicateth the Temple to them Psal 78.67 he refused the Tabernacle of Ioseph and chose not the Tribe of Ephraim but chose the Tribe of Iuda the mount Sion which he loved and he built his sanctuary like high places like the earth which he hath established for ever meaning the Temple which was builded in this Tribe But that we may decide the question we must marke that the Temple was builded upon mount Moriah 2 Chron. 3.1 The Temple was builded upon mount Moriah this mount Moriah was divided from mount Akra by a great valley but in the time of the Macchabees they filled up this valley that they might joyne the Citie to the Temple and made the top of mount Akra lower that they might see the Temple in the Citie The upper and the neather Citie were divided by a great valley which Iosephus calleth Tyropoeon How the upper and neather Citie of Ierusalem were divided in the Scriptures Millo If the line be drawne through this valley then it leaveth Sion towards the South in the
yeares which will make up just fifty Iubilies we may reckon this way per tempus prolepticum which is neither postulatitium nor historicum tempus postulatitium they call this when the Kings of Egypt deduced their genealogies thirteene thousand yeares before the Creation this is a false reckoning but tempus prolepticum is this when they reckoned seven hundred yeeres before the Creation to make the Sunne the Moone and the yeare of the Indiction to fall in one yeare and so doth Scaliger reckon and thus wee may reckon the Iubilees ascending up to the Creation Tempus postulatitium prolepticum historicum not per tempus historicum nor tempus postulatitium but per tempus prolepticum but when we reckon from Ioshua's dayes descending to the time of Christs death this is per tempus historicum the Scripture sheweth us just twenty nine Iubilees from Ioshua to Christ then was the acceptable time and the day of great deliverance Luc. 4.18 and then all the Iubilees ceased The difference betwixt the seventh yeere of release The difference betwixt the priviledges of the seventh yeare and the Iubile and the yeare of the Iubile was this in the seventh yeere the Hebrew servant was released and if he had maried a stranger his wife and his children were not released but in the yeare of the Iubile they were released Secondly the morgaged lands in the seventh yeare were restored to the last Morgager but in the yeare of the Iubile the Land was restored to the proper inheritor The Lord appointed these Iubiles First Why the Iubile was appointed that the poore might not be excluded from their inheritance Secondly he instituted them that they might keepe a right chronology and reckoning of times for as the Greekes did reckon by their Olympiades and the Latines by their Lustra So did the Hebrewes by their Iubiles Thirdly he instituted these Iubiles that they might be a type to them of their full deliverance by Christ Esay 61.2 Luc. 4.10 The extent of the remission under the Gospell above the remission under the Gospell above the remission under the Law The Remission of the Iubile exceeded the remission of the seventh yeare seven times and Christ extended the remission under the Gospell as farre above the Iubile as the Iubile is above the seventh yeare to seventy times seaven times Peter would have restrained this remission to seven onely Mat. 18.21 but Christ extendeth it farre above seven times or seventy times but he saith that wee should forgive our brother seventy times seven Conclusion The conclusion of this is the seventh day they rested from their labours in the seventh moneth the most of their feasts fell and in the seventh yeare their Land rested and in the seventh seventh their Iubile fell then all their debts were payed then they were restored to their inheritance but when our eternall Sabbath shall come Esay 66.22 then we shall rest from our labours and our sinnes and the punishment of them then the earth shall rest from the burdens under which it groneth now Rom. 8.22 and the sunne qui jam anhelat ad locum suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anhelavit Eccles 1.5 Who now is weary in running of his course shall rest and there shall be no more need of his light Revel 22.5 Then all our debts shall be fully pardoned and we shall be fully restored to our inheritance which we have morgaged when the Priests went about the fortyninth yeare and proclaimed that the fiftieth yeare was at hand were not these glad newes to the poore and to those who were in debt so when the Ministers of the Gospell Lift up their voyce like a Trumpet Esay 58.2 and proclaime to us that the yeare of the Iubile is at hand should not poore and miserable sinners rejoyce and lift up their heads because their redemption draweth neere Luc. 21.28 Commandement V. EXERCITAT XXIIII Of the maintenance of the Priests under the Law A ceremoniall appendix of Command 5. Num. 18.21 And behold I have given the children of Levi all the tenth in Israel c. LEt us consider here first who payes tithes Secondly to whom they were payed Thirdly for what end they were payed Fourthly what things the Priests and the Levites had beside the tithes and lastly the blessing upon those who payed their tithes First the people payed their tithes to the Levites because the Levites Adhaerebant Sacerdotibus they were joyned to the Priests Num. 18.2 And thy brethren also of the Tribe of Levi of the tribe of thy father bring them with the Vaijlavu ut adherescant tibi that they may bee joyned unto thee the children of Levi called Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius adhaesienis sic dictus a matre quia putabat maritum sibi adhaesurum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhesit hic aliudit dominus cum dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut adoâ—restant were adjuncts to the Priests and therefore the people payed the tithe to them The second thing to be considered here is to whom they payed tithe the people payed their tithe to the Levites Quest How did the Pharises pay tithe seeing they were Church-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimas do vel decimas accipio Answ the Pharisie said I tithe that is I pay tithe Luc. 18.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separati All the Pharises were not teaching Pharisees they were not all Porashim Docentes but some were Parushim vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separati and of these some manured the ground and were Laike Pharises as wee may call them and those payed tithe as well as others Then the Levites payed their tithes to the Priests Sometimes the Priests are called Levites in the Scripture Priest sometimes called Levites as Ezek. 44.15 The Priests the Levites the sonnes of Zadok therefore although when the people are commanded to pay their tithes the Levites are onely mentioned yet the Priests are comprehended under the name of Levites because the tithes belonged to the Priesthood onely when the Priests and the Levites are taken Composite then the tithes belong to them both iointly but when they are taken opposite then the people must pay their tithe to the Levites and the Levites must pay their tithe to the Priest Heb. 7.5 The sonnes of Levi who receives the office of Priesthood have Commandement to take tithes of the people Why the Lord would have the Levites pay tithes The Levites payed to the Priest the tithe of the tithes although they had no inheritance in the land yet the Lord would have them to honor him with a heave offering and it was reckoned to them as if they had possessions and Lands and besides this they payed tithes of the ground of the suburbe and fields which were given them therefore Num. 18.28.29 Thus you also shall offer an heave offering unto the Lord of all your tythes which yee receive
the first borne of man and beast Moreover they had the first borne of all sorts of cattell as of sheepe beeves and goats and the price of the rest which were to be redeemed according to the Priests estimation Likewise the first borne of man redeemed at five shekels the man Ezek. 44.30 Neh. 10.36 And when all the males appeared before the Lord three times in the yeare none of them must come empty handed all these the Priests got And besides all this the Levites had forty eight cities and two thousand cubites of ground round about them on every side They had 48 cities and so much ground about them with their Cattell and flockes the number of the Levites were but twenty three thousand Num. 26. The tribe of Asher was fifty three thousand and two hundreth and the tribe of Nephthali was forty five thousand and foure hundreth and the tribe of Issachar was sixty foure thousand and three hundreth and the tribe of Dan was sixty foure thousand and foure hundreth and yet the greatest of them all had but ninteene Cities but the Levites being but few in number got moe Cities than any of them all and the reason was The Levites were not the tenth part of the people yet they had the tenth part of the inâ—rease because the Lord would provide liberally for them the Levites who were not the tenth part of the people yet they got the tenth part of the increase of the Land and Priests who were but a small number in respect of the Levites yet they got the hundreth part of the increase of the Land and because the Priests had such a plentifull portion therefore the Lord alludeth to this Allusion Iere. 13.14 I will satiate the soule of the Priest with fatnesse The Lord was their portion Num. 18.20 Deut 18.1 Ezek. 44.28 and the godly allude to this Allusion Psal 73.26 God is my part for ever Allusion So Psal 142.6 Thou art my part in the Land of the Living Lam. 3.24 The Lord is my part saith my soule therfore I will hope in him Psal 16 The Hebrewes repeate words to signifie that nothing should be omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et praecipuum omnium primitiarum ex omnibus et omnis oblationis omnium ex omnibus oblationibus vestris Sacerdoesto Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic quinquies repetitur The blessing of God upon those who payed their tithes the Lord is the portion of mine inheritance And see what a care the Lord had that they should want none of these Ezek. 44.30 And the first of all the first fruits of all things and every oblation of all of every sort shall be the Priests the Hebrewes when they would have a thing precisely kept they double this word Col as Psal 119.128 Therefore I esteeme all thy precepts concerning all things to be right So here the first of all the first fruits of all things c. The last thing to be considered here is the blessing of God upon those who payed their tithes they were to pay to the Priests the first fruits and tithes of all their increase of every sort And the first of their dough That he might cause the blessing rest in their house Ezek. 44. So Mal. 3.10 Bring ye all the tithes into the store-house that there may be meate in mine house and prove me now here with saith the Lord of hosts if I will not open you the windowes of heaven and powre you out a blessing that there shalt not be roome enough to receive it Deut 16.74 Thou shall rejoyce in the feast before the Lord thou thy son and thy daughter and thy maid servant and the Levite and the stranger and the fatherlesse and the widdow The Lord had foure and the Priest had foure at the eating of the Tithe of the third yeare as the Hebrewes say that are within thy gates And the Hebrewes say the Levite the fatherlesse the stranger and the widow foure that belong to me answerable to foure that belong to thee thy sonne thy daughter thy man and thy maide if thou comfort those that are mine I will blesse and comfort these that are thine and they say when a man payeth his tithes he is the husbandman and God Almighty is the Priest but when he payeth them not then God is the husbandman and he is the Priest and then Ten Akers of Vine shall yeeld but one Bath Esay 5.8 Conclusion The Conclusion of this is they who have the Lord for their portion can lacke nothing Psal 23.1 here was none of the Priests that did shut the doores of Gods sanctuary or kindle fire upon his Altar for nought Malac. 1.10 EXERCITAT XXV The Jewes might not kill the damme sitting upon the young ones A ceremoniall appendix of Command 5. Levit. 22.6 If the damme be sitting upon the young or upon the egges thou shall not take the damme with the young c. That it may be well with thee and that thou maist prolong thy dayes God made choise of Canaan after a speciall manner The earth is the Lords and the fulnesse thereof Psal 23.1 Yet the Lord made choise of Canaan in a special manner and therefore he saith the Land is mine Levit. 25.23 Thence it is called Emmanuels Land Esay 8 8. and other Lands the Lord calleth polluted Lands Amos. 7.17 Thou shall dye in a polluted Land So the people who dwelt in Canaan were the Lords after a speciall manner and all that which belonged unto them therefore he forbiddeth to take usury of his people The damme fitting on the yong ones was not a type When the Lord forbiddeth them to kill the damme with the young ones the damme sitting upon the young ones was not a type to the Iewes here no more then the oxe when hee trode out their corne but there was a tropologicall sense here to teach them manners but Canaan it selfe was a type to them By this Law the Lord taught them mercy to all men and reverence to their parents God will have them to shew mercy upon the beasts and the birds and he will not have the damme and the yong killed together and Targum Ionathan paraphraseth it thus as your heavenly Father is mercifull in heaven so be ye mercifull in earth The farthest extent and meaning of this Law is that they should abstaine from cruelty Hos 10.14 Gen. 32.11 To kill the Mother and the Children for as God hath not regard of Oxen 1 Cor. 8.9 his chiefe regard was not to the Oxe when he forbiddeth to muzzle his mouth but that the Minister should have maintenance so the Lords chiefe regard is not here that the Damme be spared but that Parents be reverenced God taught the Iewes in their infancy sundry wayes First he taught them by their apparell God taught the Iewes many wayes that they should not weare Linsey wolsey so that the Priests should weare linnen in the Sanctuary and wooll
out of the Sanctuary Ezek. 44.17 and so by their meates putting a distinction betwixt clean and uncleane and so by their houses when he commanded the Law to be written upon the posts of their doores and by the Battlements to be put about their new houses and so by their husbandry when he commanded them not to plow with an Oxe and an Asse and not to sow their fields ' with divers sorts of seede So by their flocks to offer their first borne of them to him and here when they were walking in the fields if a birds nest were before them in the way either in a tree or upon the ground they were commanded to spare the damme to teach them reverence to their Parents wheresoever they lookt they had some instruction before them He forbiddeth them to kill the Damme and the yong ones together Why God would not have the Iewes to kill the Damme with the yong ones he commanded them to eate flesh after the flood but here he would restraine their appetite that they should not kill both the Damme and the yong ones and which is more the Lord forbiddeth when they are about to sacrifice that they kill not the Cow or the Ewe and their young ones both in one day Levit. 22.27 So the Iewes say that they might not kill the damme upon the young ones although it were for cleansed of the Leprosie Lev. 14.4 And if he will not have this done for his owne worship farre lesse will he have men do it for their own private use God will have mercy and not sacrifice Matth. 9.13 he forbiddeth them to kil the Dam but they might take the young ones he will not have them like the Pythagoreans who thought it unlawfull to kill any beast or fowle neither will he have them like Barbarians who kill all without respect but he will have them kill the young ones and spare the old to teach them reverence towards their parents No creature but man may make use of it there is no creature but man may make some use of it either to make it the object of his pity or else to imitate it as the Storke the Crane and Swallowes Who know their times Iere. 8.7 yea the Lord sendeth the sluggard to the pismire to learne Prov 6.6 Honour thy father and thy mother is the greatest Commandement in the second table and it hath this promise annexed unto it that they who honour their parents shall live a long life and here the Lord joyneth it to the meanest of all the Commandements which the Iewes call Praeceptum leve the Lord set the ceremonies Sejag Latorah as a hedge about the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the hedge is a fence to keepe out beasts so were these ceremonies set as a hedge to keepe the Iewes that they should not breake in to violate the morall This law to spare the Damme upon the yong ones binds us not now If a man should find a bird fitting in this land upon her yong ones he is not bound by this Law to spare her more then he is bound when he reapeth his field to leave the gleanings ungathered yet he is bound by the Morall Law to shew pity to his beast and so upon the foule neither could he promise to himselfe longer life if he should doe so but onely he must looke to the morall precept which obligeth man still when these ceremonies are abolished Object It may be said where the reason or the promise annexed to the Law is perpetuall there the law is perpetuall but this promise is perpetuall long life to the obedient child therefore it might seeme that this law is perpetuall How the promise is annexed to this ceremoniall precept and to the morall precept Simile Answ The promise is properly annexed to the morall Law and but accidentally to the ceremoniall Law a father hath a child whom he mindeth to make his heire he biddeth his child doe such and such things which are but trifles and then he promiseth unto him the inheritance there are more weighty conditions included in this promise but for the childs nonage and because as yet he is not capable of the greater conditions therefore his father setteth downe those meaner conditions unto him the inheritance is promised unto him especially if he observe the maine conditions but the meaner are set downe for the present to him so dealleth the Lord with the Iewes here The keeping of the whole Commandements hath this promise of long life annexed unto it Prov. 3.1.2 my sonne forget not my law but let thine heart keepe my Commandements for length of dayes and long life and peace shall they adde unto thee so Deut. 8.1 and 30.16 But it is more particulary annexed to this Commandement and it is called the first Commandement with promise Ephes 6.2 Commandement VI. EXERCITAT XXVI That the Jewes might eat no blood A ceremoniall appendix of Command 6. Deut. 12.24 Thou shalt not eate it thou shalt powre it upon the earth as water The blood is not the forme to the body THe Lord forbiddeth the Iewes his people to eate blood because the life is in the blood the blood is not the forme to the living body because one body cannot be the forme to another neither is it a part of the body for it nourisheth the rest of the body and one part nourisheth not another and it is more excellent than milke melancholly or marrow for they have their residence in some particular parts of the body but the blood is dispersed through the whole body and none of those are profitable to the body unlesse they be mixed with blood Why the life is said to be in the blood The life is said to be in the blood because the naturall heat is preserved in the body by blood the blood it selfe is a thing naturally cold and it is the heat of the spirits which commeth from the heart that heateth the body and the blood but keepeth in the heat as a mans cloathes doe quae non calefaciunt sed recalefaciunt it but keepeth in the spirits which are in the heart but when the blood is let out then the spirits faile and the blood is congealed Although the soule be said to be in the blood The blood is not the seat of the soule yet we must not thinke that the blood is the seat of the soule because the seat of the soule is some principall member of the bodie but the blood is not a member of the body the seat of the soule is a firme and a permament thing and it hath sense especially the Touch but the blood in it selfe hath no sense wherefore it is not the seat of the soule but the common instrument and Vehiculum which carieth the spirits The life is in the blood The passions shew themselves in the blood all the passions of man shew themselves in the blood as the blood is hote with
their enigmaticall speeches were not those Symbolicall and taught them some other thing as ignem gladio ne fodias Pythagoras meaning was that they should not provoke an angry man so the precepts of Moses commanding them to abstaine from such and such beasts as uncleane were Symbolicall and implied some other thing This Commandement forbiddeth not mixtures in Religion How this precept is an appendix of the sixt Commandement as an appendix of the second Commandement but as an appendix of the sixt Commandement to abstaine from cruelty as not to take the damme sitting upon the young ones and not to muzzle the mouth of the Oxe that treadeth out the Corne. Yee shall not seeth a kid in the mothes milke The divers interpretation of this precept this is not the meaning of the command content your selves to eate the kid The true meaning of this precept but take head that yee eate not the damme also neither is this the meaning of it ye shall not eate flesh with milke as the Chaldee Paraphrast Paraphraseth it neither is this the meaning of it take heed that ye seeth not the kid in the mothers milke as the superstitious Iewes expound it at this day they will not seeth flesh and milke in one pot neither will they cut both flesh and cheese with one knife and amongst the precepts which they have written of things lawfull to be eaten they forbid the eating of flesh and milke together but the meaning of the place seemeth to be this ye shall not eate of a kid or of a Lambe for so the Seventy translate it so long as it sucketh the damme for all this time it is as it were but milke they might sacrifice it when it was but eight dayes old but not to eate of it so long as it was sucking 1 Sam 7.9 Samuel tooke a sucking Lambe and offered The Lord forbiddeth also Exod. 22.31 To eate that which was torne by beasts the former Commandement that they should not seeth a kid in the mothers milke was a ceremoniall law belonging to the sixt Commandement Not to eate that which was torne is a ceremoniall appendix both of the sixt and eight Commandement but this Commandement that they should not eat of that which was torne by beasts was an appendix both of the eight and sixt Commandement whereby he taught them both to abstaine from blood and from theft Quest Whether should those words Levit. 15.17 Be read copulativè the soule which eateth that which dyeth of it selfe and is torne by beasts or disiunctivè that which dyeth of it selfe or is torne of beasts Answ Some of the Iewes read the words copulativè thus if it dye of it selfe and be torne of beasts they might not eate of it but the true reading is disiunctive if it dye of it selfe or bee torne as Iunius readeth it for the law saith expressely that that which is torne is uncleane although it dye not first and then be torne and some of the Iewes make that more uncleane which is torne then that which dyeth of it selfe one demanded the question of R Ioseph Gersaeus Whether the beast that dyed of it selfe or that which was torne was the more uncleane why hee writ the Law rather upon the skinne of a beast that dyed of it selfe than upon the skinne of a beast that was torne he answered them by this comparison I tell you whereunto I liken the beast that dyeth of it selfe and that which is torne to two malefactors who are adjudged to dye the one malefactor the judge himselfe killeth and the other the hangman killeth so they hold that that which dyed of it selfe was not so uncleane as that which was torne by wild beasts Conclusion The conclusion of this is here we may see the infancy of the Iewish Church when the Lord forbiddeth them to taste touch or handle and restraineth their baser senses tasting touching and handling Coloss 2.21 Even as parents forbid their little children to touch this or handle that whereas they forbid them when they come to understanding to looke upon evill God dealeth with the Iewes as fathers doe with little children or to heare evill So under the Gospell the prohibition is given chiefely to the nobler senses hearing and seeing and not so much to the base senses touching and tasting Commandement VII EXERCITAT XXVIII When a Bastard might enter into the Congregation under the Law A ceremoniall appendix of Command 7. Deut. 23.2 A Bastard shall not enter into the Congregation unto the tenth generation THe Lord forbiddeth here that a Bastard should enter into the congregation of the Lord unto the tenth generation there are foure things to be considered here First who is called Mamzer a Bastard here Secondly What is meant by entering into the congregation Thirdly That this is but a ceremoniall Law What is meant by Bastard here and Lastly That it is not meant of every sort of Bastard First he is not called Mamzer here if his father were an Hebrew and his mother a Gentile as the Chaldee Paraphrast taketh it for then Obed the sonne of Ruth the Moabitesse should have beene a Bastard Secondly He is not called Mamzer or Spurius who is borne of a Widdow as the Hebrewes hold as if an Hebrew had maried a captive woman and had lyen with her and she fel with child and it was in doubt whether hee was the child of the first husband or of the last And so they hold that David begot Chiliab upon Abigail and that his mother called him Daniel and his father Chiliab 2 Sam. 2.2 and 1 Chro. 3.1 Because hee was incerto patre but this is one of their dreames neither is he called a Bastard qui ex secundis nuptijs natus est as when a man marieth a Widdow and begeteth a child upon her her The Iewes are most mistaken in this Ben Syra in his Proverbes saith Oculos tuos absconde a muliere vidua et ne concupiscas pulchritudinem ejus in corde tuo nam filij ejus fiij scortationū sunt hide thine eyes from a Widdow Woman and be not taken with her beauty for her children are the children of fornicatiō And the same Ben Sira at the letter Samech saith Ben syra inter proverbia alphabeto 2. Scriba ducat virginem et ne ducat eam quae maritū habuit nam aquae virginis tibi soli erunt aquā vero eius qua maritū habuit ante te alius praeter te hausit that is let a scribe mary a Virgin and let him not mary her who hath had an husband before and content himselfe with the waters of his owne cisterne and not to drinke of that water where another hath drawne before him where he alludeth to the phrase of the Scripture which calleth adultery stollen waters Prov. 9.17 Water put for seed And they put water for seed Num. 24.7 So Moab is his fathers water But the Iewes were much mistaken in
this for the Apostle saith 1 Cor. 7.37 If her husband be dead she is at liberty to marry whom she will onely in the Lord Rom. 1 Tim. 5.14 Let the younger Widdows mary Therefore Mamzer here signifieth him qui ex incerto patre et certa matre natus est whose mother is knowne but not his father The second thing to bee considered is this what is meant by entring into the Congregation To enter into the Congregation What is meant by entring into the Congregation is to beare charge amongst the people of God and this is expressed by going out and in before the people Deut. 31.1 I am too old to goe out and in before this people so Act. 1.21 All the time that Iesus went out and in amongst us this is to have a charge over the people and in this sense the Bastard might not enter into the Congregation that is hee might have no charge nor beare rule amongst the people of God To beare charge expressed by dwelling Sometimes to beare charge amongst the people of God is expressed by dwelling amongst them as 1 King 3.8 To dwell among the people what Thy servant is in the middest of thy people whom thou hast chosen that is he raigneth amongst them and ruleth them and so Psal 101.2 So to dwell amongst the people is to bee esteemed and to bee in account amongst them Gen. 23.10 Ephron dwelt amongst the children of Heth that is he was a Ruler and a Prince amongst them and in this sense the bastard might not dwell amongst the people of God Sometimes to dwell among the people is to dwell safely among them so the Shunamitish Woman said to the Prophet when he offered to speake to the King and to the captaines for her I dwell among my people 1 King 4.13 that is I dwell safely among them and no man doth me harme and in this sense a bastard might enter into the congregation To enter into the Congregation is to enioy all the priviledges of the people of God Againe to enter into the Congregation is to enjoy all the priviledges that the people of God enjoyed and in this sense a Bastard might not enter in the Congregagation Nehemiah findeth fault with the children of Israel because they married with the Moabites and he giveth the reason because the Ammonite and the Moabite should not come into the Congregation for ever Nehe. 13.1 So by the like reason the Bastard might not enter into the Congregation unto the tenth generation therfore they might not marry with them Iosh 23.7 Ye shall not come among the Nations that is ye shall not marry with them there were many other priviledges which the Israelites enjoyed whereof the Bastard was not capable the Israelite had this priviledge to be set at liberty the seventh yeare So they might not take Vsury of an Israelite these priviledges the Bastard had not When he is secluded from the Congregation The Bastard was not secluded from the worship of God here it is not meant that he is secluded from the worship of God but by Congregation here is meant their civill society and meeting Act. 19 39. It shall be determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a lawfull congregation that is in a civill meeting they were admitted to the Temple and to the worship of God Obj. Zach 9.6 A Bastard shall dwell in Ashdod therefore it may seeme that they might not come to the Temple of God Answ By Bastard here is meant any vile or wicked man A Bastard put for any vile person that is not regenerate by the seed of grace Vnto the tenth generation that is he should never enter Nehem. 13.1 This Law was ceremoniall and when the ceremonies were in force it was not meant of all sorts of Bastards There are three sorts of impurity set downe in the Scriptures which defile the children Three sorts of impurities the first is peccatum innatum that is originall sinne and all the children of men are equally defiled with this both those who are begotten in marriage and those who are begotten in adultery the second sort of impurity which the children doe contract is legall impurity and this is peccatum agnatum Impuritas innata agnata imputata if the woman had vowed her childe to be a perpetuall Nazarite to the Lord if she had drunken any strong drinke after the child was quicke in her belly she defiled the child and he might not be a Nazarite this was but a ceremoniall uncleannesse which hindered him that he might not enter into the Congregation So if there were defects in the Priests birth Defectus natalium persona conjugij person and marriage which hindred him that he might not enter into the Congregation First if he had been basely borne he might not enter into the Congregation So if there were any defect in his person or blemish in his body and the Canon law imitateth that yet and calleth it Impedimentū Canonicū Impedimentum canonicum or irregularity especially if he wanted his left eye that they call oculum Canonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third was defectus conjugij Levit. 21.7 he might not marry Hhalelah a profane woman such a one as was repudiat from her husband or one borne of a whore or a widdow Ezekiel chapt 44. verses 21 22. All these were called Hhalelah profane And a Priest that married such a one might not enter into the Congregation to serve before the Lord No defects in a mans person or birth doe hinder him from entring into the Congregation under the Gospel this was impuritas agnata that hindered the Priest Vnder the Gospel if a man should lacke an arme or a leg he might notwithstanding of this enter into the Congregation as an Eunuch is admitted to stand before the Lord Esay 56. And if the defects of a mans person and of his marriage doe not hinder him to stand before the Lord so neither doe the defects of a mans birth although he be basely born yet he may enter into the congregation Imputed uncleannesse of two sorts The third sort of impurity which defileth a man is imputed uncleannesse and it is of two sorts either before God or before the Magistrate Before God the Lord may visite the sinnes of the fathers upon the children who are begotten in holy marriage much more may he visit the sins of the fathers upō the childrē who are begotten in whoredom The Lord sometimes punisheth the whoredomes of the parents upon the children I will not have pitty upon her children because they are the children of fornications Hos 2.4 And so he visited the whoredomes of Iezabel upon Ioram 2 Kings 9.22 But if the children follow not the footsteps of their fathers then the Lord imputeth not the sinnes of the fathers unto the children if the adulterer repent him of his adultery then God pardoneth him for his adultery So he will not
lay the fathers adultery to the childs charge if he follow not his fathers footsteps The second sort of imputation is by the Magistrate How the Magistrate may impute the parents whoredomes to the children for the restraining of whoredome Thou shalt not inherite with us because thou art the sonne of a strange woman Iud. 10.2 The equity of this Law is because they are not knowne to be their fathers children and if the children of the concubines succeeded not to their fathers inheritance much lesse should the children of the harlots So they exclude them from bearing any civill charge But this defect is taken away first by their good education which washeth away this blot and then they are reabled by the Law and made capable of honors And this should be no more a blot unto them than if they wanted a hand or a legge and as we blame not the stollen seede when it is sowen and groweth up but these who stole the seede Simile so wee should not blame the child begotten out of marriage if he follow not his fathers footsteps but onely his father who begot him The Iewes say in the Talmud Talmud torah cap. 1. fol. 10. that the Priest excelleth the Levite and the Levite excelleth the Israelite and the Israelite excelleth the Mamzer and the Mamzer excelleth the Nethinim and the Nethinim the Proselyte but they say if the Priest be unskilfull in the law and an Idiot and the Mamzer be the son or a scholler of the wise then he excelleth the Priest Notable men in the Church who have been Bastards There have been profitable men in the Church who were basely borne as Lumbard Gratian and Comester who were three bastards borne of one whore and Darius Nothus among the Persian Kings and Hercules When the Lord debarred them to the tenth generation this is a ceremoniall Law and not a Morall This Law is ceremoniall and not morall David the tent fromh Pharez incestuously begotten was King in Israel and if this were a morall precept then Gods Iustice should exceede his mercy in the Church hee showeth mercy to the thousand generation but his Iustice should extend it selfe for ever What sort of Bastard is meant here Lastly it is not meant here of every bastard but of him who is borne of a common harlot Iephthe was basely borne and yet he had the charge of the people of God Foure sorts of sinnes The Lawyers marke that there are foure sorts of sonnes first some naturall and Legitimate secondly some Legitimate but not naturall thirdly some naturall and not legitimate and fourthly some neither naturall nor legitimate Naturall and legitimate are those who are borne in holy wedlocke Secondly legitimate and not naturall are those who are adopted children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collecti ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collegit congregavit and such the Iewes called Asuphim collecti Psal 27.10 Thirdly naturall but not legitimate as those who are borne of harlots but not of common harlots and such are called Nothi Lastly neither naturall nor legitimate as those who are borne of common harlots such a one the Hebrewes called Mamzer and the Latines call him Spurium and the Lawiers call such children incertos quia incerto patre sed certa matre such as those might not enter into the congregation Conclusion The Conclusion of this is children beare not the reproach of their parents under the Gospell therfore it is a vile thing and an opprobry to object to a man that he is a whores sonne although his mother were a whore farre more then when his mother is an honest and chast woman as Saul did to Ionathan 1 Sam. 20.30 Thou hast chosen the son of Iesse to thine own confusion to the confusion of thy mothers nakednesse that is all men hearing that thou lovest a man whom I hate they will say that thou art not my son but the son of a whore and a Bastard and so this shall be a reproach both to thee and to thy mother EXERCITAT XXIX The Priests Daughter that defiled her selfe with fornication was to be burnt A ceremoniall appendix of Command 7. Levit. 21.19 And if any Priests Daughter defiled herselfe by playing the whore she profaneth her father she shall be burnt with fire THe Priests Daughter if she committed whoredome was to be burnt quicke this the Latines call Vivicomburium So the King of Babel Iere. 29.23 Caused rost two adulterous Priests in the fire because they lay with their neighbors wives She was to be burnt quick Why the Priests daughter was to be burnt quicke because she had profaned her father the Priest As Simeon and Levi made their father stinke before the Sichemites because of their vile murther Gen. 34.30 So the Priests Daughter committing whoredome profaneth him and maketh him vile in the eyes of the people Secondly she made the sacrifice of the Lord to be abhorred As the sonnes of Eli lyeing with the women that came to the Tabernacle made the sacrifice of the Lord to be abhorred for the people judged of the sacrifice by the Priest such Priest such sacrifice so when the Priests Daughter committed whoredome she made the sacrifice of the Priest to be abhorred This sinne deserved a fearefull punishment Christus typicus mysticus Sacramentalis proprie dictus because it was committed against the Lord Iesus in type Christ is set downe to us in the Scriptures foure manner of wayes First Christus typicus Secondly Christus Mysticus Thirdly Christus Sacramentalis and fourthly Christus propriè dictus When a profane man or woman defile themselves with whoredome and then doe come to the holy Sacrament thus they defile Christ Sacramentally So when they commit this sinne they offend the Church the Mysticall Body of Christ and they take one of his members and make it the member of an Harlot So when the Priests Daughter committed whoredome she sinned against Christ in type Quest Whether was the man that lay with the Priests Daughter burnt also or not Answ Whether the man that lay with the Priests daughter was â—urnt or not Not and the Iewes say that they killed not two upon one day unlesse they were guilty of one and the selfe same crime as the adulterer and the adultresse were both put to dead upon one day but they say if one had lyen with the Priests Daughter he was strangled and she was burnt and therefore not put to death in one day The Iewes afterwards changed this sort of burning and they burnt them powring in hote Leade at their mouth Combastio anima quid apud hebraeos and this is called Combustio animae and so Ionathan the Paraphrast paraphraseth it this wayes she shall be burnt powring in hote Leade at her mouth Combusti per munus cali qâ—â—d and this sort of burning they called also Combustio per manus coeli that is as if they were stricken from the Heavens
himselfe and rejoyce when he is glorified Tâ—â— Angels are not ordainâ— to be ministring â—pirâ—ts to the wicked The Angels sing praise to God for the hardning of the hearts of the wicked and they are not sad for that the reason of this is because they are not ordained to be ministring spirits to such and therefore it was no griefe to them to see them condemned they rejoyce to see the godly converted because they are committed to their charge but Ministers have both the good and the bad in their charge and therefore at the first cannot be but grieved that they should miscarry as Samuel mourned for Saul 1 Sam. 15.35 The travell of the Minister is not alwayes lost But we are to marke if a Preacher be faithfull and painfull in his calling although his Ministery be not effectuall to the conversion of all yet it shall alwayes serve to the conversion of some Esaias ministery was to make the hearts of that people fat yet there was a remnant seed left unto him Esay 1.9 If he refused to raise up seed to his brother then the woman spit in his face Great shame to unprofitable Ministers Great shall be the shame and confusion that shall befall unprofitable and wicked Ministers in the day of the Lord who refused to raise up seed to their eldest brother Marke but the circumstances of spitting in the face and ye shall see how great a disgrace it was First we use to spit upon a dogge and not upon a man Secondly Num. 12.4 the Lord saith If her father had spit upon her face would she not have beene ashamed for seven dayes Where the Lord compareth Miriams leprosie to a father spitting upon his child so the Lord spit as it were Spitting in the face a great disgrace upon Miriam when he strucke her with leprosie and Onkelos paraphraseth it Si increpando increpasset eam pater ejus The woman the weaker Sexe did spit here in the mans face but what a shame is it for a childe to have his father to spit upon him Thirdly the place aggravates the shame it was in the publike meeting in the gates of the City it was a great matter to be praised in the gates of the City Prov. 30.23 The husband when he was well apparelled sitting among the Elders in the gates of the City then his wife is praised this was her greatest credit so it was the greatest credit of the Father when he had store of children then he was not ashamed to plead with his enemies in the gates of the City Psal 137. therefore to be put to publike shame and disgrace in that place what shame and confusion would that breed Lastly that she should spit in his face the face is the most excellent place in the body the most honourable and not a part of dishonour The Apostle Paul saith If a man smite you in the face 2 Cor. 11.20 If it was a greater shame to be smitten in the face than any other part of the body then it is a greater shame to be spit upon the face than any other part of the body Great shame to have the father spit in their faces and if it was such a shame in Israel for a woman to spit in a mans face in their solemne and publike meetings what shame shall it be for Preachers if the Lord spit in their faces in the sight of Christ and his Angels and if it was a shame to the daughter when the father did spit in her face what shame shall it be if the Lord who is the father of all and of whom all fatherhood is called Eph. 3.5 if he spit in the face of those who are negligent in their Callings if she was separated out of her fathers sight for seven dayes what is it to be separated out of his sight for ever There is no argument more forcible to move an unregenerate man to abstaine from sinne Shame a bridle to an unregenerate man than shame what saith Tamar to Amnon 1 Sam. 13.13 And I whither shall I cause my shame to goe and as for thee thou shall be counted as one of the fooles in Israel Saul had rather kill himselfe than fall into the hands of the Philistines and abide that shame 1 Sam. 31. When such doe heare the faithfull Pastors praised in the gates of the City what griefe will this breed to them and when they see those who have converted others shine like starres in the firmament Dan. 22.3 And themselves like darke and blacke clouds Iude. 12. What shame shall this be to them The naturall brother who refused to raise up seed to his eldest brother then the woman who complained did spit in his face but if he was a Cousin German or another kinsman they did not spit in his face because he had not such a neere interest as the naturall brother had to raise up seede yet the holy Ghost Ruth 4.1 doth not expresse his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but calleth him Pelone al moni which implieth some disgrace the Lord would not name him here by his name as he did Boaz. Onan was killed because he refused to raise up seede to his brother Er this Er was a wicked man yet because Onan refused to raise up seede to him the Lord killed him What will he doe then to those who refuse to raise up seed to their elder Brother Iesus Christ who is holy blamelesse and worthy of all honor The putting on of the shooe a signe of possession They pulled off his shooe this was a signe that he lost his inheritance for when they tooke possession of the land they put a shooe upon their foot and when they lost their inheritance the shooe was pulled off their foote The principall and chiefe regard that a man should have is that hee lose not his inheritance a man in Israel for necessity sometimes morgaged his inheritance and sometimes by violence put from his inheritance and sometimes through negligence and slothfulnesse did suffer bryers and thornes to grow up in his inheritance but unlesse he had beene a runnagate like Esau he never sold his inheritance looke what regard Ieremiah had to that little peece of ground in Anathoth which he redeemed from Hanameel his Vncles sonne What care Ieremiah had of his inheritance to secure himselfe in that inheritance Iere. 32. First he bought the field then he weighed the silver and gave seventeene shekles for it then he subscribed the evidence and sealed it and he tooke witnesses and tooke the double of the evidence of the purchase both that which was sealed according to the Law and custome and that which was open than he gave the evidence of the purchase unto Baruch the sonne of Nerijah in the sight of Hanameel his uncles sonne and last hee bids take these evidences and put then in an earthen vessell that they might continue there for many dayes had Ieremiah such
striving against the spirit as Iacob and Esau in their mothers belly and sometime he feeleth the messenger of Satan buffetting him and hanging so fast on and fettering him by the way that in his owne sense and feeling he thinkes this worke will never be finished but yet he may take heart to him in this as God brought home Ioshua out of the captivity cloathed him with change of apparell and lastly put the crowne upon his head so shall the Lord finish that good worke which he hath begun in us Philip. 1.6 The difference betwixt the Kings Crowne and the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corona regis They put a Crowne upon his head The Kings Crowne differed from the Priests crowne First in name the Kings Crowne was called Gnaterah the Priests was called Mitznephath Secondly in the matter the Kings Crowne was of pure gold the Priests was fascia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cidaris vel corona sacerdotis Exod. 28.4 of silke mixed with gold and it was called tiara Thirdly they differed in the forme and lastly in the use the Kings Crowne was typicall and civill also for government in things civill the Priests was onely typicall Secondly the things that were joyned with the Priests Crowne were more vive types of Christ then the Kings Crowne was for his Bells typed Christs propheticall office his white garments his Priestly office and the Crowne his Kingly office he was a more vive representation of Christ than the King was And they put a Crowne upon his head There are three sorts of crownes first the crowne of profession Three sorts of crownes common to all Christians Revelat. 3.11 Hold fast that thou hast let no man take thy Crowne Secondly a ministeriall crowne which belongeth to faithfull Pastors Phil. 4.1 Therefore my brethren my joy and crowne So 1 Thess 2.19 And thirdly the Crowne of glory 1 Pet. 5.4 The crowne of the Pastor is his people converted by him Prov 17.6 Childrens children are the crowne of old men Gnatereth corona commeth from Gnatur cingere 1 Sam. 24.23 When Saul and his men invironed David then they are said Gnatar cingere when the Grandfather hath his childrens children compassing him about what a crowne is that for him so a Ministers crowne shall be this Simile when his people converted by him stands about him like a crowne The Priest under the Law in the time of his dayes laid aside his crowne Ezek. 24.17 and in time of joy and gladnesse put it on againe Many now a griefe may lay aside their crowne and trample it upon the ground for griefe that they have been so negligent in their Calling What joy can a man have when hee remembreth his great negligence in his ministery and sloth in the Lords businesse he should not be so negligent if he would alwayes remember that last crowne of glory which the chiefe Shepheard shall give 1 Pet. 5.4 A crowne that fadeth not away The crownes below here wherewith men were crowned were made of grasse of Lawrell trees of linnen of wooll and the best of them but of gold which all are fading crownes but this crowne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immarcessibilis nunquam marcescens item flos quidam sic dictus quod non marcescat sed decerptus asservetur cum cuncti flores defecere madefactus aqua reviviscat Plinius lib. 2. cap. 11. an incorruptible and durable crowne that cannot fade nor vanish away So they set a Mitre upon his head or a crowne upon his head After that Ioshua by the assistance of the Angel had resisted Satan given him the foyle and had gotten the victory the Lord in signe of this victory and to confirme Ioshua in the Priesthood after hee returned from the captivity setteth a crowne upon his head This is a great comfort to all Christians but chiefly to faithfull Ministers that although they suffer persecution be carried as it were into captivity accused by Satan and the wicked in the world yet if they constantly stand out and resist Satan and stop the mouthes of those wicked instruments of his by their good life and holy conversation they may be assured the Lord will give them a crowne even the Crowne of life Revel 2.10 Feare none of those things which thou shalt suffer behold the Divell shall cast some of you into prison that yee may be tryed and ye shall have tribulation ten dayes be thou faithfull unto the death and I will give thee a Crowne of life Of the eating of holy things Levit. 22.10 There shall no stranger eate of the holy thing a soâ—ourner of the Priest or an hired servant shall not eate of the holy thing But if the Priest buy any soule with his money he shall eat of it c. THe LORD made a twofold distinction of meates under the Law First of cleane and uncleane meates and that is taken away now for to the cleane all things are cleane Titus 1.15 The Hebrewes call that which is uncleane Piggul a polluted thing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abhominatio res abhominanda proprie dicitur de carne faetoris coloris tetri a thing that is eaten after the time and Aquila translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thing to be rejected or refused And the Apostle useth the same word when he is speaking of meates that nothing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be refused if it be received with thankesgiving 1 Tim. 4.4 The second distinction of meates was this some were cleane by the Law but yet if they were eaten by persons who had no right to eat them then they were uncleane to them Thirdly if they eate them not in the appointed place and fourthly if they eat them not in due time First somethings the Priests might eate and their sonnes but not their daughters Num. 18.9 Here we must marke a difference betwixt the legall promises and the spirituall promises the legall promise is the Priests and his sonnes shall eate of it but not their daughters but the spirituall promises are made to them and to their children and to all that are a farre off even as many as the Lord our God shall call Acts chapter 2. verse 39. The difference betwixt the legall promises and Evangelicall promises Secondly the legall promise was made to the Priests and their sonnes but not to their daughters but in the spirituall promises there is no difference betwixt male and female Galat. 3.18 There were other things that their daughters might eate of as well as their sonnes and the servant that was bought with money or borne in the house and the Priests daughter who was a Widdow or divorced and returned to her father againe having no children all these might eate of the lesse holy things Lev. 22.11 12 A difference betwixt the morall and ceremoniall Law Observe first a difference betwixt the morall Law and the ceremoniall the morall
the end of all his miseries and therefore is properly called mans day Iob 18.20 The day of a mans death is better then the day of his birth Luc. 2.29 Now lettest thou thy servant depart in peace 1 Sam. 28.15 Why hast thou troubled me Iob 3.13 For now should I have lien still and beene quiet I should have slept then should I have beene at rest The Councell of Toledo marketh that Christ wept not at Lazarus death but at his resurrection and this should teach us to moderate our griefe when our friends dye and those whom we love best If ye love me saith Christ yee will rejoyce because I goe to my father Ioh. 14.28 So we should rejoyce when wee see our friends goe to our Father and count the day of their death better then the day of their birth The day of death is worse to the wicked The day of a mans death is better than the day of his birth to the children of God it is better but to the wicked it is much worse the child of God saith in his death as Christ said consummatum est then all teares are wipt from their eyes but to the wicked it is their worst day as the child of God saith consummatum est so they say inchoatum est Luc. 16.25 Remember that thou in thy life time receivedst thy good things and Lazarus his evill things but now he is comforted and thou art tormented Death is worse to the wicked man therefore his death is called the death of the uncircumcised Ezek. 28.12 and he dyeth as a foole 2 Sam. 3.33 but the children of God die in the Lord and their death is their rest It may seeme that to be borne is better than death Ob. Ioh 16.20 A woman when she is in travell hath sorrow because her houre is come but assoone as she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world She rejoyceth that she hath brought forth a Sonne but we rejoyce not when one dyeth therefore it may seeme that the day of ones birth is better then the day of his death It is better for the woman that she hath a child borne for the continuation of her posterity Answ and therfore she rejoyceth but the day of the childs death is better for himselfe than the day of his birth because then there is an end put to all his miseries In what case may a man choose death rather then life Quest We may chiefely choose death rather then life onely to be rid of sinne as Paul desired Answ to depart and to be with Christ Phil. 1.23 but this was onely to be delivered from the body of sinne to prevent sinne it is better not to be than to be Eccles 4.3 for he hath not seene the evill worke which is done under the Sunne Againe it is better for reprobates that they had never beene because of their damnation as it is said of Iudas It had beene better for him that he had never beene borne Matth. 26.21 and it is better to be dead then living that a man may be freed of sinne There is esse Physicum esse morale it is better for a wicked man to be than not to be ratione Physica because he commeth nearer to God who hath his being of himselfe but it is worse to him quoad esse morale magis optandum non esse cum carentia poena quam esse cum poena that is it is better for him not to be without punishment than to be and be punished eternally There is in man instinct reason and faith instinct teacheth him onely to seeke the preservation of his body reason goeth somewhat higher and hath some respect to vertue and honor but yet it is not a right guide to man here when hee wisheth to be dead for feare of shame and such worldly inconvenients Stoici ne foedetur virtus Romani ob inanem gloriam mortem optarunt but faith seeth farther and wisheth this dissolution because it knoweth that the body and the soule shall be joyned together againe after they are separated and purified from sinne A man must not wish death or the grave although he be bitter in soule Iob. 3.20 and afflictions be upon him but onely for sinne If it be said death destroyeth the substance of man but sinne destroyeth onely an accident in man Ob. therefore death should not be desired for the eschewing of sinne Answ Death is not a totall destruction of a man neither is a man turned into nothing when he dyeth neither wisheth he death that he may not be but that this Tabernacle may be dissolved that he may have A building of God an house not made with hands eternall in the heavens 2 Cor. 5.1 Observe that men looke diversly upon death First as it is an enemy to nature and so all men abhorre it And the naturall man in this respect calleth it a bitter death 1 Sam. 15.3 Hagag said Surely the bitternesse of death is past Secondly some looke upon it as the wages of sinne Rom. 6.32 then it is a more bitter death and thirdly some looke upon it as a passage to life and then it is to be wished but not for it selfe but for another end as when a sicke man desireth a bitter potion for his healths sake for no evill of punishment is to be desired for it selfe There are two periods set downe here our birth and our death and not our life It is the manner of the spirit of God in the Scriptures to set downe the two extremes and to leave out the midst as Psal 21.8 the Lord shall keepe thy going in and going out that is all thy wayes so Exod. 8.11.5 And all the first borne of the land of Egypt shall dye from the first borne of Pharaoh that fitteth upon the throne unto the first borne of the Maidservant that sitteth behind the Mill here the rest of the people are left out for shortnesse and the two extremes are expressed so Num. 6.4 from the kernell to the huske here the wine which is the midst is left out so Iob. 24.20 The wombe shall forget him and the wormes shall feede sweetly upon him here the birth and the grave include the whole life So here are set downe our birth and our death our two graves the grave out of which we come and the grave unto which we goe Iob joyneth these two together Naked came I out of my Mothers wombe and naked shall I returne thither Iob. 1.21 he was not to returne backe to his Mothers wombe againe but he was to returne backe to the grave againe the second wombe and Christ joyneth the belly and the grave Matth. 1â— 4 For as Ionas was three dayes and three night in the Whales belly So shall the some of man be three dayes and three nights in the heart of the earth hence it is that the inferior parts of the earth
〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 158 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 ד 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 ×” ×” Demonstrativum 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 ×– 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 ×” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 ×™ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 ×› 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 ל 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196 מ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 180 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 169 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 ס 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61 ×¢ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 פ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 ק 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125 ר 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81 ש 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189 ת 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 ¶ A Table of the Greeke words expounded in this Booke Α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 Î’ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 Γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 183 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 Ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 Κ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 Λ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58 Îœ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186 Π〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 Ξ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 Ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189 Π〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 Ρ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 Σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 Î¥ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 Φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184 Χ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 An Alphabeticall Table of the chiefe matters and principall distinctions contained in this Booke A ADonijah how guiltie of treason 43. Anger followeth the complexion of the bodie 80. to do a thing in anger 79. Anointing of the Kings a judiciall Law 18. See King their anointing before meat 187. Apparell of the matter of their apparell 189. See Cloaths Apologue two Apologues found in the Scripture 8. God teacheth by Apologues 7. what we should looke to in an Apologue 8. B Battaile see Warres Beds in which they sat 185 the decking of their beds 186 Borne first borne succeeded to the Kingdome by the Law of Nations 47. Bosome to leane in it a token of loue 181. Bow see Lamentation Bramble representeth a bad King 10. Bread of sundry sorts amoÌ„gst the Iewes 179. breaking of bread a token of loue 184 Brother the priviledges of the eldest brother 117. what the second brother was to doe to him ibid. Bridegroome his friends 126. what was the office of the Bridegrooms friend ibid. the manner of blessing the Bridegroome and Bride 127. Buriall the place of buriall 169. strangers buried by themselues 170. Ceremonies used at Burials ibid. great charges at their burials 175. feasts at their burials 174. they comforted the liuing after the buriall 175. See tombe and dead Burning a punishment amongst the Iewes 151. who were burnt ibid. C Campe foure remarkable things in the Campe of Israel 159. Caesar more mild than Pharaoh to the Iewes 52. Christ called the Oyle 22. whether Christ was his proper name 21. he payed tribute 51 derided by the Iewes 154. why he refused the drinke 155. he suffered in all his senses ibid. Cloaths of the matter of them 190. of the colour of them ibid. divers sorts of cloath 191. Concupiscence twofold 79 Condemned what done to them before the execution 154. Contract the manner of writing it 112 of the sealing of it 113. Cut what meant by cutting off 153. D Dan a warlike Tribe 158. he was the gathering host ibid. Daniel why he eat Lentils 179. David how chosen 14. how called the Lords servant 15 a man according to his heart ibid. Why he mourned for Abner and Absolon 20. thrice anointed 21. how he came by his riches 23. hee brake not his oath to Shimei 40. sinned not in killing the Amalekite ib. Day Hezekias day 94. Ioshua's day ibid. Day threefold 95. the spirituall use of it 97. how the dayes are reckoned from the Planets 99. Day when taken for a yeare when for a moneth 123 Dead how long they lamented the dead 170. Minstrels at the buriall of the dead 171. they hyred mourners ibid. the song of the mourners ibid. washed embalmed the dead bodies 172. burnt sweet Odours for them ibid. Death the Iewes put not two to death in one day 150. Diall fiue sorts of Dials 90. of Ahaz dial ibid. things remarkable in it 90. c. the spirituall use of dials 94. Dinner described by drawing of water 89. it was the time of the Iewes breakfast 177. they fed sparingly at dinner 178. Dowrie given by the man at the first 124. Drinke of their Drinke 168. the manner of their drinking ibid. Dyet three sorts of dyets 180. E Earth the lower parts of it put for the wombe and graue 176. Edomites and Egyptians distinguished from other Nations 45. Embolimie yeere what 102 Embolimie Epact counted as no Epact 105. Error of the person when it nullifieth a Contract 71. Evill twofold 68. Eyes of flesh what 18. Executioner whether he is to execute a person that he knowes to be innocent 70 Examples rules concerning examples 33. F Face to spit in the face a great disgrace 118. Familie three sorts of commanding in the Familie 83. the tribes divided into Families 87. division of families ibid. Father might sell his children 84. Feasts at their marriages 182. at their weaning and death 183. at their burials 174. at their covenants 183. who were invited to their Feasts 184. the number
at their Feasts ibid. the end of them ibid. Figges greene and ripe 193. G Gentile taken two wayes 45 Gideon his Proclamation before he went to battaile 165. he chose the most cowards ibid. Glutton who called a Glutton 198. God hath exceptions from his law 131. how he is said to cut off a man 153 Goel see Kinsman Goods a double use of them 199 Government what things essentiall and accidentall in it 4. Monarchicall the best 5. Grace doth not abolish nature 35. Graue a strong prison 136. the bodies rest in it a short while 176. great affinitie betwixt it and the wombe ibid. H Hell a fearefull prison 136 no comfort in it nor redemption out of it 137. Herod why he might be King 45. Why called a private man 46. Horses when and when not to be multiplied 24. 25. Horses houghed 24. Houre from whence derived 88. houres twofold 89. houres measured by their shadow 178. I Iael had a Covenant with the Israelites and Cananites 36. Iewes the manner of their blessing 32. Iew taken two wayes 45. a people prone to rebellion 49. how they plead for their libertie 50. they detest Christians 57. they expect Elias 58. they oppose themselues to Christs offices and natures 58. 59. whether they may be suffered amongst Christians 60. Ioab his vertues 39. his vices 41. Ioshua what league he made with the Nations 37. a type of Christ 38. his covenant with the Gibeonites 73. Ishbosheth compared with Ieroboam 48. not excused for affecting the Kingdome ibid. Israelites not set to servile worke 15. why called Moses people 17. Iudah his priviledges 157. when he was the Lyons whelpe and when the young Lyon ibid. Iudge difference betwixt the house of Iudgement and the house of the Iudges 61. when they sat in judgement 64. the order how they sat ibid. K Kings instruments of much good 5. a good King represented by the Oliue Vine and Fig-tree 10. he is the head husband of the Subjects 11. Kings had more absolute authoritie than the Iudges in Israel 13. the Iewes blamed for asking a King 12 What King described by Samuel 14. of the anointing of the Kings 18.19 What Kings were anointed with holy Oyle ibid. How the Kings of Iuda and Israel might multiply riches 22. Kings of Israel more formall in justice than the Kings of Iuda 38.39 Kinsman the priviledges of the neerest Kinsman 117. Christ our neere Kinsman ibid. a difference betwixt the Kinsman and naturall brother 121. Knowledge twofold 69. L Lament see dead Lamentation of the Bow what 170. Lamentations intituled diversly 171. Land what land the Iewes might sell and what not 54.55 Hanameel sold not his Land 54. Law three sorts of Lawes given to the Iewes 1. Iudiciall law what ibid. compared with humane Lawes 2. it permitted many things 3. the punishmēt of it alterable ibid. compared to a Iailer ibid. Lazarus not a proper name 196. his miseries 200. compared with Iob ibid. League twofold 37. What league to be made with the Nations 37. Leah why set downe as an example 127. Lillie the song of the Lillie what 170. M Man Gods penny Marriage the time betwixt the affiancing and the marriage 123. marriages made three wayes ibid. dissolued three waies 124 solemnities at their marriages 125. the blessing at the marriage 127. the song at their marriage 128. Midst twofold 93. 144. Ministers Christs second brethren 117. the portion of a slothfull Minister 118 Miracles threefold 39. Moses how he chose the Seventie 65. how his spirit was upon them ibid. Moneths how reckoned 100 how many dayes in the moneth ibid. how many moneths in the yeare 101 Moneths of the Moone considered three wayes 102. they had no proper name before the Captivitie 103. what was reckoned from every Moneth 107. Mourners see dead N Nation of destroying the seven Nations 36. Number the rounding of number 62. of the Iewes numbring 108. the number seaven what it signified 146. Why the duall number doubled ibid. O Oyle three sorts of Oyle 9. whether the Kings and Priests were anointed with the same oyle 18. Oliue tree an excellent sort of wood 9. P Passion things done in passion and deliberately 77. Peace to be offered to the enemies 166. three conditions of peace ibid. Priest how anointed 18. how his anointing pertained to the Iudiciall Law ibid. he might not mourne for the dead 20. Precepts of three sorts amongst the Iewes 145. Affirmatiue binde not so strictly as negatiue 146. Prison three sorts of Prisons amongst the Iewes 131. some of their Prisons without and some within the gates of Ierusalem ibid. Ezechiels prison Ieremiahs prison and Peters prison compared together 135. three sorts of prisons 136. Proselytes of two sorts 44 when they might enter into the Congregation ibid Punishments of diuers sorts amongst the Iewes 138 Q Queenes in favour with Salomon 26. R Rahab what things objected against her 34. free of treason 35. saved although a Cananitish 36. a type of the Church Rahel why set downe as an example 127. Redeemer see Kinsman Retaliation twofold 143. Of the law of Retaliation ibid. the strict and milde sense of it 144. the Roman Law of Retaliation ibid. Righteousnes twofold 49. S Salomon how he came by his riches 23. his wiues 25. his Kingdome compared to the Moone 27. 28. his throne see throne Salomon compared with Christ 30. Arguments prooving his repentance 32. foure chiefe vertues in him 42. why he caused to kill Ioab Adoniah and Shimei ibid. his glorie compared with the Lillie 197. Sell the Iewes might sell their houses 56. but not their lands 50. the father might sell his Children 83. but not his wife ibid Seventie which Moses chose 65. they had the spirit of Moses ibid. they had not the gift of Prophecie by habit 66. Shepherds how they fed their flockes 194. Shoe pulling off of the shoe twofold 119. Shimei how guiltie of treason 41. Song see victorie Souldiers when they entred to the warres amongst the Iewes 152. Stoning a capitall punishment amongst the Iewes 151. who were stoned ibid Strangling who were strangled 152. Synedrion divided into fiue parts 62. where it sat ibid. What things judged in it 64. T Table how their Tables were covered 187. Of their divers sorts of Tables ibid. Tabernacle how it was placed in the Campe and at the removing of it 157. 163. Theft not capitall amongst the Iewes 145. 146. Throne Salomons throne 28. 29. it had Lyons on every side ibid. admonitions given upon every step of his Throne Tombs Kings and Prophets were buried in stately Tombes 174. Their Tombes had a marke of distinction 175. Trees a threefold use of the trees 8. Tribes how they pitched about the Tabernacle 151. 161. the feebler tribes had a couragious tribe ibid. Tribute threefold 51. V Vinetree a base sort of wood 9. Why it refused the Government ibid. Victorie the song of Victorie 167. who sung the song of Victorie 168. W Warres of two sorts 166. their names who
a Iudgâ— doubt in his conscience in such a case what is he to doe Answ Here he is not to giue out sentence for that which is not of faith is sinne Rom. 14.23 That is whatsoever he doth against his conscience Conclusion The conclusion of this is seeing the sentence of judgement dependeth upon the witnesses there is great fidelitie required in them that the Iudge may proceed orderly in judgement and that he make not a false sentence proceed as it were out of the mouth of God CHAPTER XVIII An partus sequitur ventrem GEN. 21.10 Cast out the handmaid and her sonne for the sonne of the bond-woman shall not be heire with my sonne Isaac GOD who is the God of order and not of confusion hath debarred the children from sundry priviledges for their fathers sinnes The children of Heathen Parents were not admitted to the Covenant untill they became Proselytes First if both the Parents were Heathen the Lord secluded the children from the Covenant and they were not circumcised untill they became Proselytes they were not circumcised nomine Parentum in the name of their fathers but when they imbraced the faith were converted Secondly If both the Parents were Iewes and did not beget their children in wedlocke then the children were secluded from the inheritance Iudg. 11.2 Thou shalt not inherite with us because thou art the sonne of a strange woman Thirdly If an Israelite had married a bond-woman then the children were secluded from the inheritance although their fathers were free those who were borne of Handmaids were alwayes reputed servants and God applyed this to Christ himselfe as he was man Esay 49.5 I haue called my servant from the wombe so Esay 42.1 Behold my servant whom I uphold my Elect in whom my soule is well pleased Christ as man was a servant Marie called her selfe the Lords handmaide Luk. 1.28 therefore Christ as man borne of Marie the hand-maide was a servant But yee will say Object that things take their denomination from the best part as Water and Wine mixed together is called Wine so Chaffe Wheat mingled together yet it is called Wheat Why then should not the childe be reckoned to be free after his father and not reckoned bond after his mother who is a bond-woman In Physicall mixtures it is so Answ but it is not so in marriage In Physicall mixtures things take their denomination from the better part this is rather like that which is spoken in the Schooles Conclusio sequitur deteriorem partem if any of the premisses be particular so is the conclusion The Doctors of the Iewes propound this case if a Heathenish captiue woman were taken in the Warres she is converted and becommeth a Proselyte whether should her childe be judged to be a free man or not in Israel And they answere that this childe borne of this stranger is not to be counted a free man Verum Senatus suo decreto Lustrari eum tantum curat H. Melahh 8.9 they cause onely to wash him but they will not circumcise him untill he be able to make confession of his faith and become a Proselyte and here they say Partus sequitur ventrem if the mother had beene a free woman either before or after the birth amongst the Romans the childe was reputed to be free but not so amongst the people of the Iewes Wherefore the Iudges in Israell willed all true Israelites not to match themselues unequally in degrees for the disgrace which it brought upon their children making them uncapable of freedome and unfit to be heires Conclusion Difference betwixt the Iudiciall Law and the Covenant of grace The conclusion of this is Here we may see the excellency of the Covenant of grace aboue the Iudiciall Law for if any of the Parents be faithfull then the childe is holy 1 Cor. 7.14 that is he may be admitted to the Covenant CHAPTER XIX An error personae irritat contractum IOSH. 8.18 And the children of Israel smote them not because the Princes of the Congregation had sworne unto them by the Lord God of Israel IT may seeme that Error personae irritat contractum as if a man married one woman in stead of another the marriage is nullified Object If the error of the person make the contract null what shall we thinke of Isaacs blessing who blessed Iacob in stead of Esau and yet the blessing was effectuall and what shall we thinke of Ioshua's Covenant made with the Gibeonites whom he tooke to be strangers and yet the Covenant stood firme and sure and what shall we say of Iacobs marriage with Leah in stead of Rachel Here the marriage was not irritat and made voide although there was an errour in the person First Answ for Iacobs marriage with Leah in stead of Rachel if Iacob had not afterwards approved this mariage Of Iacobs marriage with Leah and gone in unto her and begotten children upon her the marriage had beene voyde but because he went in unto her and begot children upon her this error was taken away Secondly it may be answered for Isaacs blessing Of Isaacs blessing Iacob in stead of Esau in blessing Iacob in stead of Esau Ioshua's Covenant made with the Gibeonites There were three who concurred here First God secondly the persons who craftily concurred here to deceiue and thirdly the persons who were deceived In Isaacs blessing we haue to consider first God who cannot deceiue nor be deceived In blessing of Iacob three persons concurred then Rebecca and Iacob who craftily deceived and thirdly Isaac who was deceived Now because it was Gods intention to giue the blessing to Iacob therefore neither Iacobs craft nor Isaacs error could hinder the blessing Isaac giveth the blessing ignorantly but because it was according to Gods intention and revealed will who was the principall giver of the blessing therefore the blessing was effectuall Ioshua's Covenant with the Gibeonites So in the Covenant with the Gibeonites the Lord commanded to offer peace to the seven Nations if they would seek it now in commeth the deceit of the Gibeonites and errour of Ioshua who is deceived yet because it was Gods chiefe intention that those of the seven Nations who sought peace should be saved therefore the oath stood firme and the errour in the person did not make it voyde and the matter may be cleared thus Simile the Lord forbiddeth a brother to eate with a railer a drunkard or an extortioner 1 Cor. 5.11 but if a drunkard or a railer or an exâ—ortioner should come to the Table of the Lord I am not to refuse to eate at that Table although the drunkard be there The reason is because this is not my private Table but the Lords banquet and I expect the blessing onely from him in it and the sinnes of the drunkard cannot hinder me but if I should bid such a one to my house to eate with me then I should be guiltie
Thirdly the Lord commanded them when they went to seek the pledge that they should not goe in into the house to fetch it but they should stand abroad and the man should bring it out himselfe Deut. 24.10 But they who violently tooke away the womans sonnes observed not this but did as the wicked servant in the Gospell who tooke his fellow-servant by the throat saying Pay me that thou owest Mat. 22.28 Object Yee will say this was a just debt and therefore ought to be payd Answ See what Esay answereth Chap. 58.6 Is not this the Fast that I required to undoe the heavie burden and to let the oppressed goe free This debt was a heavie burden vpon the poore womans shoulders and therefore they ought to haue remitted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pignus Funis Iob. 22.6 Thou hast taken a pledge from thy brother Hhobhel signifieth both pignus and funis a pledge and a cord because it bindeth as strongly as cords doe and the Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi obligatio suppositum obnoxios sibi subijcere with this cord they would haue bound the poore widow Iob when he describeth the oppressor Chap. 24.3 he saith he taketh away the widowes Oxe for a pledge he taketh the Oxe the beast that is so needfull for her therefore he that tooke an Oxe was bound to restore fiue Oxen for him Exod. 22.1 Againe to take the widowes onely Oxe we see how Nathan exaggerateth the rich mans fault for taking the poore mans only sheepe 2 Sam. 12. And if it be oppression and a crying sinne to take the poore widowes Oxe what a sinne was it to take her sonnes who should haue relieved her in her necessitie Ezek. 18.16 it is a note of the childe of God that he withheld not the pledge from the poore In the Originall it is Hhabhol lo hhabhal Pignorando non pignoravit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pignorando non Piguoravit the repetition of the same word signifieth to take away the pledge and to keepe it The widow of Tekoah when one of her sonnes had killed the other and the revenger of the bloud came to kill she desired that her other sonne which was aliue might be saved because he was her unica pruna her onely sparkle that was left aliue 2 Sam. 14. Wherefore to take this widowes two sonnes from her was to put out her light The conclusion of this is Conclusion Of all sorts of oppression this is one of the greatest to doe wrong to the fatherlesse and the widow for the Lord is a father to the fatherles and a Iudge of the widowes Psal 68.6 therefore men should beware to wrong or harme them God will defend their cause he relieveth the fatherlesse and the widow Psal 146.9 And he that is their Redeemer is strong CHAPTER XXIII Whether a man may sell his sonne for debt or not MAT. 20 25. But for as much as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made THere are three sorts of commanding in the family the first is Herilis potestas the second is Maritalis potestas and the third is Patria potestas these three sorts of power differ Herilis potestas is like the government Monarchicall which hath more absolute commandement to dispose of things so had the Master Mat. 20.25 over his servants when he commanded the man his wife and children to be sold The second sort of commanding in the family is the authoritie which the man hath over his wife and this is like the Aristocraticall power for the man in his necessitie may not sell his wife to set himselfe at libertie Et uxor non est in bonis she is not a part of his goods The third sort of commanding in the house is Patria potestas and here the father hath a greater authoritie over the children for they are a speciall part of their fathers possession Deut. 32.6 Ipse est pater tuus qui possedit te Is not he thy father that hath bought thee The Lord permitted a man to sell his children under the Law Exod. 21.7 If a man sell his daughter to be a hand-maide So Ezra 2.5 the Iewes being in debt sold their children Iacob when he made his latter will Gen. 42.22 he saith I gaue to thee one part aboue thy brethren which I conquered with my bow and with my sword Iacob himselfe never purchased Sichem but his sonnes purchased it when they killed the Sichemites Why doth he say then which I haue purchased with my Bow The reason of this was because Iacob was Lord over his children and over all that they conquered A father hath such authoritie over his sonne that he might sell him untill he was sui juris that is untill he was one and twentie yeares old First he might sell him before he was seven yeare old then he might haue sold him the second time untill he was fourteene yeare old if his debt had not beene payed and thirdly he might haue sold him untill he was twentie one So he might sell his daughter Exod. 21.7 It is not understood here that he might sell his daughter when she was readie to be married Allusion but simply he might sell her at any time And the Lord alludeth to this forme Esay 50.1 Which of my Creditours is it to whom I haue sold you The father might sell himselfe therefore he might sell his sonne because his sonne is but a part of himselfe But there are sundry things which cannot be sold Quia nullam admittunt aestimationem as bloud chastitie Object libertie and such like This was not properly a sale Answ but only an enterchange of his libertie for his fathers redemption Non est conditio absoluta sed quasi sub pacto D. ll 2. Cap. de Patribus qui filios distraxerunt tenetur enim emptor filium restituere si justum pretium offeratur illi That is this condition in selling of his sonne was not absolute but the contract was so made that the buyer was bound to restore his sonne backe againe to him if he had offered him a sufficient price In the naturall body the hand or any other member will cast up it selfe to saue a stroke from the head so should the naturall sonne doe to relieue his father Ruben offered himselfe in stead of Benjamin to be a bond-servant Gen. 44.33 Now if Ruben offered this for his youngest brother much more should the sonne offer to become a bond-servant for his old father The conclusion of this is the children ought not to lay up for the Parents but the Parents for the children 2 Cor. 12.17 yet to supply their fathers necessitie they should be content to quite their libertie and all that they haue for their fathers libertie CHAPTER XXIIII Of their diverse sorts of Rulers and Commaunders EXOD. 18.25 And Moses choose able men out of all
marrie with a stranger what is that with a stranger That is with one who is not of the familie of him who is dead And first she was bound to marrie with the naturall brother who was not a stranger and if there had not beene a naturall brother then with the next of the kinsmen who was not a stranger Wherfore ijbbam and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are understood first of the naturall brother and then of the next kinsman Object But it is promised under the Law as a great blessing that he should leaue a posteritie behind him and that his name should not be blotted out in Israel But if the brother married his brothers wife then his children were not called his children but his eldest brothers children and so his name was blotted out in Israel and so he might haue set up a pillar as Absalon did for continuance of his name because he had no children of his owne Answ But to haue the name of Iesus Christ continued is a greater blessing Psal 72.19 To be the father of Iesus Christ according to the flesh a greater blessing to the second brother then to haue children of his owne coram sole filiabitur nomen ejus per successionem filiorum we see what befell Onan because he refused to doe this dutie hee said the seede should not be his therefore the Lord slew him Gen. 38.9.10 Object But God expresly forbad in his Law that a man should lie with his wives sister and by the same Law it is forbidden that a man should lie with his brothers wife this might seeme to bee incest and confusion Answ God indeed forbad in his law that a man should lie with his brothers wife but God who gaue that law God hath many exceptions from his owne Law hath given this law also And as the Iewes say qui observare jussit Sabbatum is etiam jussit profanare Sabbatum So the Lord who forbad a man to lie with his brothers wife hath reserved this priviledge to himselfe to make an exceptiō from the law The Lord commanded in his Law Deut 24.4 If a man put away his wife and shee goe from him and become another mans wife he may not take her againe to wife yet the Lord tooke his Church againe Ier. 3.1 he hath reserved sundry priviledges to himselfe and exceptions from the Law Morale positivum Divinum positivum Secondly we must distinguish here betwixt these lawes which are morall positiue lawes and these which are divine positiue lawes We must distinguish betwixt the morall positiue part of the Law and the divine positiue part Morall positiue lawes are such which the very light of nature commaundeth Divine positiue lawes are these which are accessory commaundements added to the first Example This is a morall positiue law that a man should not lie with his mother nor with his mother in-law for this is a fornication that is not named amongst the Gentils 1 Cor. 5.1 And it was for this sort of incest that the Cananites were cast out of Canaan So this is primarium jus naturae or morale positivum that a man should not lie with his daughter nor his daughters daughter descendendo descending downward What is primarium and what is secundarium ius naturae But this againe is divinum positivum or secundariū jus naturae in the collaterall line that a man should not lie with his sister or his brothers wife no marriage in the collaterall line was forbidden at the first by the law of nature or morall positiue law but it was forbidden afterwards by the divine positiue law Levit. 18.16 When Iuda lay with his daughter in-law this was incest in the highest degree because it was contrary to jus naturale or morale positivum So when the Corinthian lay with his mother in-law it was against morale positivum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amita it should not be translated Patruclis his cousin german but his fathers sister See Num. 26.59 or jus naturale But when Amram married Iochabed his fathers sister Exod. 6.20 this was not against the morall positiue or naturall part of the Law because it was not in the right line but in the collaterall although in the neerest degree it was against the divine positiue law And for to replenish his Church with people God oversaw this sort of marriage at the first But God doth more here he commandeth the brother to raise up seed to his brother First this is not contra primarium jus naturae because it was not in the right line Secondly it is an exception from secundarium jus naturae for when God willed them to doe this he willed them not to doe this to satisfie lust for that was contrary to primarium jus naturae but onely that the elder brother might bee a type of Iesus Christ who should neuer want a seed in his Church If a woman were barren the Lord could not command another man to goe in unto her and beget children upon her for that were contra primarium jus naturae the Lord will not suffer now that a brother should marrie a sister as he did in the beginning of the world neither if a brother now should marrie his eldest brothers wife were it lawfull for now the eldest brother is not a type of Christ and it should not bee an exception from the Law but contra secundarium jus naturae Conclusion The conclusion of this is God who giveth the Law maketh not a Law to himselfe but he hath reserved to himselfe exception from the Law when and where it pleaseth him CHAPTER XXXV Of their prisons and places of punishment GEN. 39.20 And Iosephs Master tooke him and put him into the prison a place where the Kings prisoners were bound THey had sundry sorts of Prisons first they had Warding Of their place of punishment as Shimei was confined not to come over the brooke Kedron and Abiather in Anathoth and he who killed casually was confined in the Citie of Refuge Three sorts of Prisons among the Iewes this was a free sort of Prison at the first Carcer non erat pars paenae the Prison was not a part of the punishment Secondly they had another sort of Prison in which they were more restrained than in the Ward they were kept in Prison but others had accesse to them as when Iohn was in Prison his Disciples had accesse to him so Paul was in bonds but yet he begot Onesimus in his bonds Phil. 1. Thirdly they had a more straite Prison called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodia a close Prison And fourthly they had a deepe or a low pit the Greekes called it Barathrum in Athens and at Rome it was called Tullianum such was that Prison in which Ieremie was let downe with cords in a Dungeon where was no water but myre Allusion Iere. 38.6 And Zacharie alludeth to this Zach. 9.11 As for thee also by the bloud of thy Covenant I
it this was called Hesperismus the ancient Greekes called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the time when a mans shadow was ten foot in length for they measured the houres by their shadow when the shadow was of such a length then it was such an houre when their shadow was six foot long then they used to wash themselues and when it was ten foote long then they went to Supper The meat upon which they fed at Dinner and Supper was called Sagnadah their sustentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapere and Tereph victus their foode which commeth from the roote Taraph to take by rapine or hunt for the prey because of old they hunted for their meat Gen. 27.3 Take thy weapons thy Quiver and thy Bow and goe out to the field and take hunt me some Venison Things set before them upon the Table were Esculenta poculenta condimenta the first for meat What things were set upon the Table the second for drinke and the third for sauce to relish their meat Meat and drinke the Scriptures oftentimes expresse by bread and water 2 King 6.22 set bread and water before them that they may eat and drinke then it is added in the next verse he prepared great provision for them Their bread was of Wheat Barley Lentils Beanes Of their bread Wheat was the most excellent bread Deut. 32.14 I fed thee with fat of the kidnies of Wheate this bread when it was not fermented was called the poores bread Deut. 16 3. because the poore had not leasure to ferment it The second sort of bread was of Barley Barley a base bread which was abaser sort of bread used onely in time of scarcitie Revel 6.6 And for the basenesse of it Gideon is compared to a Barley Cake Iudg. 7.13 those were called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eaters of Barley this Barley-bread is a bread which nourisheth little therefore it was a great blessing of Christ when he fed fiue thousand with fiue barley loaues Ioh. 6.9 They had a more baser sort of bread made of Lentils Millet and Fitches Ezek. 4.9 Daniel and his companions eat of the Lentils Dan. 1.12 Why Daniel eat Lentiles And the reason seemeth to be this why they eat Lentils and refused the Kings meat because they used not these Lentils in their Sacrifices to their Idols The Romans of old tooke their name from those and they were called Lenticuli Fabij They used also to eat herbes Prov. 15.17 Better is a dinner of herbes where loue is than a stalled Oxe and hatred therewith and Rom. 14.2 another who is weake eateth herbes and the reason why they would eat herbes seemeth to be this because men before the Flood eat herbes onely Their other meats were called Opsonia and their coursest sort of meat was Locusts and wilde honey Mat. 3.4 there were sundry sorts of Locusts of which foure sorts were cleane Levit. 11. the rest they might not eat of them Of their drinke Their drinke was water Sicera a composed strong drinke and wine mixed or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mixed if they mixed it with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum mixtum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit then they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it was mixed with spices it was called Mimsach Libamen mustum Their Condimenta the sauces which made their meats to relish were Salt and Vineger onely Ruth 2.14 Dip thy morsell in the Vineger The spare dyet of Gods people By this which hath beene said we may perceiue what was the sober dyet of the people of God in old times they used but a spare dyet this was called by the Latines Mensa necessaria Seneca hanc mensam produxit ad aquam panem Three sorts of dyet There are three sorts of dyets set downe in the Scripture Iohn Baptists dyet Christs dyet and the Epicures dyet Iohn the Baptist came neither eating nor drinking Mat. 11.18 That is he eat wilde honey and the coursest things Our Lord dranke Wine but yet very moderately the Epicures dyet is Let us eat let us drinke for to morrow we shall die 1 Cor. 15.32 Iohn the Baptists dyet and Christs dyet are not the two extreames but they are both vertues the two extreames are the Epicures dyet Let us eat let us drinke and the dyet of the scrupulous man who eateth onely herbes Rom. 14.2 the Epicure taketh God to be an indulgent father to him in giving him the creatures to eat of them at his pleasure and the other taketh God to be a niggard who granteth not the liberall use of the creatures to his children Of the manner how they sat at Table AT the first in the daies of the Patriarches they sat streight up as we doe now and afterwards they sat in beds and some hold that they learned this custome from the Persians but this custome was more ancient than the Persians for it was in the dayes of Samuel 1 Sam. 9.22 And he brought them into the Parlor and made them sit in the chiefest place Ezek. 23 41. 2 Sam. 4.5 Sometimes they had triclinia when three sat in a bed or biclinia when two sat in a bed and they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did Luxuriare Christ and his Disciples when they eat the Sacrament they sat in beds therefore when the Church of Corinth received the Sacrament together we must not thinke that they sat in beds as Christ and his Apostles did for then they should haue had too many beds which had beene excessiue and contrary to the more modest custome of the Greekes This kinde of sitting was halfe sitting and halfe leaning which the Evangelist calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet because it was usuall Table-gesture they call it sitting Ezek. 23.41 and the Hebrewes call their Chambers Mesubboth and their sitters Mesubhim If three sat in a bed then the midst was the chiefest place and he that lay in his bosome erat secundus a primo he was in the second place and he that sat next unto him was in the third place he that was best beloved leaned in the bosome of the Master of the feast To leane in the bosome a token of loue from this custome is that speech borrowed to be in Abrahams bosome to signifie that familiaritie and societie which the Saints of God shall haue with the Father of the faithfull in the Heaven and also to signifie the unitie of essence in the Father and the Sonne he is said to come out of the bosome of the Father Ioh. 1.18 Of their Feasts OF their sundry sorts of feasts of those who were invited to their feasts of the number of those who sat at their feasts the end wherefore they made feasts and more particularly of their excesse and pompe in their feasting compared with the Greekes They
carnis a pound of flesh is a glutton and he who drinketh logum vini an English quart of wine is a drunkard but we must not restraine it so here for Iudea being a hot Countrey a little flesh served them but in those cold Countries where the cold driveth in the heat mens stomackes digest the meat better and therefore a man cannot be accounted a glutton although he exceed this measure but he is called a glutton who delighteth in nothing but in eating and drinking Seneca saith turpe est mensuram stomachi sui non nosse The Glutton made a god of his backe and his bellie He fared sumptuously every day He sacrificed to his backe and his belly to make a god of the belly what a base god is that the belly of the beast was not sacrificed but cast out Some make a god of their braine and sacrifice to their owne net or yarne as Habakuk saith cap. 1.16 as Ahitophel Some make a god of their armes and strength as Goliah and some of their feete as Hasael trusted in his feet but the most base and filthy god of all is to make a god of their panch the Lord calleth Idols Deos stercoreos The bellie a base god gods of dung to make a god of the belâ—y is Deus stercoreus a god of dung if the Lord should bring in man and let him see the Idolatry of his heart as he let Ezechiel see what vile Idolatry the Iewes were committing in the Temple Ezech. 8. he should see more vile abhomination and Idolatry in his heart than ever Ezechiel saw some sacrificing to this beastly lust or that some making a god of their wealth and some making a god of their belly but God will destroy both the meat and the belly 1 Cor. 6.13 Let us be content then with sober fare all a mans travaile is for his mouth Eccles 6.7 the mouth is but a little hole it should teach us to be contented with little Man should learne to be content with little but the gluttons appetite is such that he thinketh he could swallow up Iordan nature is content with little but grace will be content with lesse The Israelites when they gaue way unto their appetite they cryed for flesh for Garlicke Onyons and for Pepons nothing would content them Lazarus could not get the crummes that fell from his Table a man hath a double use of his riches A double use of a mans goods a naturall use and a spirituall use there is a sowing to the flesh and a sowing to the spirit Gal. 6.8 the naturall use is to maintaine our selues and our families the spirituall use is to giue to the poore Nabal knew not this use 1 Sam. 25.11 Shall I take my bread and my water and my flesh which I haue killed for my shearers and giue it to men whom I know not whence they be Here he knew the naturall use how to provide for himselfe and his familie his shearers but he knew not the spirituall use to giue to David and his men in their neccessitie So the rich glutton here knew nor the spirituall use of his riches to feede poore Lazarus with them it is this which the Lord will lay to the charge of the wicked at the last day I was an hungred and yee gaue me no meat Mat. 25.42 The poore in necessitie are Lords of the rich mens goods The poore in their necessitie are Lords of the rich mens goods Prov. 3.27 and the rich men are but Stewards and dispensators to them in that case the Fathers call the money given to the poore Trajectitiam pecuniam for as he that goeth a farre journey taketh a bill of exchange with him and carrieth not his money along with him for feare of robbing so the children of God they lay out their money to the poore they take Gods bill of exchange for it and then it meeteth them in the world to come and so their money receiveth them into eternall tabernacles that is it testifieth that they are to be received into eternall tabernacles The miseries of Lazarus Let us consider Lazarus his miseries first hee was poore then he was sore he had none in the same case with him he seeth the rich glutton that Epicure to prosper and himselfe in such a hard case hee might haue beene here overtaken with Davids temptation Psal 73.13 Verily I haue cleansed my heart in vaine and washed mine hands in innocencie for all the day I am plagued and chastened every morning A comparison betwixt Iob and Lazarus Let us compare Iob and Lazarus together Lazarus lay at the gate Iob on the dunghill Lazarus had no friends but the dogges but Iob was in a worse case for his friends vexed him and were miserable comforters to him Iob 16.2 Iob was once rich and then poore Lazarus was ever poore solatium aliquando nunquam fuisse foelicem A comparison betwixt the rich glutton and Lazarus Compare the rich glutton with poore Lazarus Lazarus full of sores the glutton sound and whole Lazarus was hungry he was full and fared sumptuously every day Lazarus was cloathed in ragges the glutton in purple and fine linnen Lazarus lay at the gate but he sate in his Palace Lazarus could not get the crums that fell from his table but he had good store of dainties Lazarus had no others to attend him but the dogs onely but hee had many gallant men to wait upon him Moreover the dogs came and licked his sores The creatures are in league with the children of God all the creatures are in league with the children of God but they are enemies to the wicked The Ravens that fed Eliah pull out the eyes of those that are disobedient to their parents Prov 30.17 The Serpents stung the rebellious Israelites in the wildernesse yet the Viper upon Pauls hand hurt him not Act. 28.5 The Lyons that touched not Daniel devoured his accusers Dan. 6.24 And the dogges that licked Lazarus sores eate the flesh of Iezabel And the reason of this is the dominion which the Lord gaue to man over the creatures at the beginning and the image of God in man maketh them to acknowledge him as their Lord. But yee will say Object may not a beast hurt a child of God now They may and the reason is Answ because this Image of God is not fully repaired in them againe Why the beasts stand in awe of the children of God When Adam was in his innocencie he was like unto a Herauld that hath his coat of Armes upon him all stand in feare of him because he carrieth the Kings coat of Armes but pull this coat off him no man respecteth him so man when he was cloathed with this Image of God the beasts stood in awe of him Eusebius in his Ecclesiasticall Historie recordeth that the Persecutors tooke the Christians and set them naked before the Lyons yet the Lyons durst not touch them they
they minister to man thirdly the comfort that we haue by their ministerie First the ground of their ministery is because we are reconciled to God in Christ when man fell from God the Angels stood with a flaming sword to hold him out of Paradise Gen. 3.24 When Christ reconciled us to God he reconciled us also to the Angels Why the Angels minister to us Iacob saw in a vision a Ladder reaching from the earth to the heaven and the Angels ascending up and downe upon it Gen. 28.12 Christ is this Ladder upon which the Angels come downe to minister unto us Ioh. 1.51 Verily verily I say unto you hereafter yee shall see heaven open and the Angels of God ascending and descending upon the sonne of man Quest Whether doe the Angels minister to wicked men or not Answ For outward things they may helpe them Whether the Angels doe minister to the wicked even as the Lord makes his Sunne to rise on the evill and on the good Mat. 5.45 We haue examples of this in the Scriptures when the Israelites were in the Wildernesse the Angels brought downe Manna to them therefore David saith He fed them with the bread of Angels Psal 74.25 It is called the bread of Angels because it was brought downe by their ministery there were many wicked men amongst the Israelites who did eat Manna yet the Angels by their ministery brought it downe to them another example wee haue the Angels came downe at certaine times and stirred the Poole Ioh. 5.4 and whosoever stepped in first after that the Poole was stirred was healed whether he were bad or good the Angels then may minister to wicked men in outward things but they doe not defend them from spirituall temptations as they doe the children of God in resisting Satan Secondly when they minister to man they minister to him in his life time in his death in the graue and at the resurrection First they minister to him in his life and they keepe him that he dash not his foote against a stone Secondly in his death they waite about his bed to repell Satan and when the soule is out of the bodie they carry it into Abrahams bosome and they attend the bodies of Gods children in the graue because they are the Temples of the holy Ghost and so at the resurrection they shall gather them from the foure corners of the earth and shall attend them to glorie Thirdly we haue great comfort by their ministery first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robustissimi they are Gnirim vigilantes the watchfull ones Dan. 4.13 Secondly they are Habhirim strong ones Psal 78.25 When Salomon went to bed he had threescore valiant men about it of the valiant of Israel to defend him Cant 3.7 But what comfort is it to the children of God then to haue so many watchfull and strong Angels attending them He was carried by the Angels What strange change was this that he who was now lying amongst the dogs is carried by Angels lying amongst dogs the most base and uncleane creatures therefore they are called Impuri canes obscaeni canes that he should now be carried by Angels the most excellent creatures that GOD made and not carried by one Angell but by many Angels as if they were striving every one to carry him when a great man dieth all men striue to be about the Coffin Simile one to carrie a legge and another to carry an arme so doe the Angels striue here to carrie Lazarus soule never man in this world rode in such triumph as Lazarus soule did The pompe of the Romans in their Chariots the Romans after their Victories in their triumphs they had their Chariots drawn sometimes with Elephants sometimes with nimble footed lennets sometimes with pyde horses and we reade of Amasis King of Egypt who had his Chariot drawn with foure Kings whom he had conquered but what is this to Lazarus Chariot who is carried here by the Angels of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rode here Bemirkebbath hashecinah in curru majestatis What shall be done to the man whom the King will honour Esther 6.9 he shall not ride upon the Kings best horse but in the Kings best Chariot Into Abrahams bosome This is a speech borrowed from the custome of the Iewes for they that lay in ones bosome were most deare and familiar with him as Iohn leaned in Christs bosome therefore it is said that Christ came out of the bosome of the Father Ioh. 1.18 The fathers were partakers of the same salvation that we are partakers of The fathers partakers of the same salvation that we are of therefore Lazarus is in Abrahams bosome they shall sit downe with Abraham Isaac and Iacob in the Kingdome of God Mat. 8.11 Our Sacraments haue the same name with the Iewes Sacraments And they eat the same spirituall manna with us 1 Cor. 10.3 And our Sacraments haue the names of their Sacramēts we are circumcised with circumcision not made with hands Colos 2.11 And Christ our Passeover is sacrificed for us 1 Cor. 5.7 Those then who thinke that the fathers were but fatted up like hogges with the temporary promises of this life are foully deceived Paradise is called Abrahams bosome because the faithfull as Abrahams children are received into that same fellowship with him what is then become of this Limbus Patrum The rich man also died and was buried Many were the solemnities which were in this funerall but nothing of the Angels that carried his soule to heaven he carried nothing of all that he had with him but onely the prickles of an evill conscience now he leaveth all his pomp behinde him R. Salomon observeth that David sometimes is called David the King and David King of Israel but when the Scripture speaketh of his death he is called but David the dayes of David drew nere that he should die 1 King 2.1 so vers 10. David slept with his fathers and was buried All externall glory and worldly pompe leaveth a man in his death How to make use of Parables Arguments drawn from the lesse to the more To make use of Parables we are to consider how the spirit of God in a Parable draweth an argument from the lesse to the more as if the unjust Iudge because of the importunitie of the widow granted her request how much more will God grant the earnest petitions of his children so the man instantly seeking bread from his neighbour the end of these Parables is to teach us perseverance onely and no other thing to be gathered out of them Secondly the unjust Steward is commended for providing for himselfe here we are to follow him in the Parable for his foresight and not for his deceit so we commend the Serpent for his craft but not for his poison Nothing to be gathered besides the scope of the Parable Thirdly nothing is to be gathered in a Parable besides the scope
of the creatures that he gave them fit names in the Hebrew expressing their natures he was a good nomenclator to give every thing the right name Plato in Cratillo sheweth that he who giveth the right name to a thing must know the nature of it very well but since the fall men impose wrong names to things as they call light darknesse and darknesse light To what things Adam gave names and to what he gave no names When hee gave names to the creatures hee gave not names to these creatures in particular that had not principium individuationis in se and which differed not something in subsistence from others as all hearbes of the same kind and trees and stones of the same kind he gave not a name to every one of them in particular but gave one name to them all of the same kind but these who differed not in essence but in the manner of their subsisting to these he gave diverse names as hee called himselfe Adam and his wife Eve Adam gave names to many things which are not found now in the Scripture And wee are to observe that there are many names which Adam gave to the creatures in the first imposition which are not found in the Scriptures now the Elephant the greatest beast upon the earth yet it hath no proper name given to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens eboris compositum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebur in the Scripture it is called Behemoth Iob 40.15 and the teeth of the Elephant are called Shenhabbim the teeth of Ivorie but not the teeth of the Elephant and usually the Scripture expresseth onely the word teeth as 1 King 10.18 he made a Throne of teeth but not of the teeth of the Elephant because the Elephant was not so knowne to the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornua dentis Ezek. 27. therefore the Scripture doth onely circumscribe this beast and the hornes of it but Adam gave the greatest beast a proper name when he imposed names to the beasts Adam gave proper namer to the creatures When Adam imposed names to the beasts he imposed proper names to them not circumscribing them as the Scripture doth now for our capacity example Shemamith with the hands of it takes hold on kings houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seemeth to be Simia and Solomon sent for such 1 King 10.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this word is a hard word to be understood and may signifie eyther a Spyder weaving with her hands or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monkie with a long tayle for kings are delighted in their palaces with such when they see them hung by the hands because wee cannot take up the nature of this beast by the name alone therefore the Scriptures by the effects and properties of it describeth it more at large for our capacity but Adam at the first imposed the simple name Names which Adam gave were perfect names These names which Adam gave to the beasts at the first were most perfect names therefore yee shall see other languages to keepe some footesteppe still of the first imposition as 1 King 10.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tukkijm are called Peacoks the Talmud calleth it Tabhas the Arabick called it Taus and the Latine Pavo David came nearest to Adam in prudencie A comparison betwixt David and Adam for although he was not so wise as Salomon yet erat prudentior Salomone he was more prudent than Salomon therefore the woman of Tekoah sayd to him Thou art wise as an Angell of God 2 Sam. 14.20 The Lord asked the king of Tyrus if he could march Daniel in wisedome Ezek. 28.3 A comparison betwixt Adam and Daniel Behold thou art wiser than Daniel there is no secret that they can hide from thee Daniel exceeded all the Chaldeans in wisedome and the Chaldeans exceeded the Tyrians therefore Daniel farre exceeded all the Tyrians but yet if we will compare Daniels wisedome with the wisedome of Salomon it will come farre short for Salomon exceeded all the children of the East in wisedome and came nearest to Adams knowledge no sort of wisedome was hid from Salomon Daniel onely exceeded in interpreting of secrets and heavenly visions Ioseph came nearest to him in oeconomie Psal 105.22 A comparison betwixt Ioseph and Adam he exceeded the Princes of Egypt in wisedome taught their senators A companion betwixt the first Adam and the second Adam Christ Iesus Christ the second Adam the personall wisedome of God his Father farre excelled Salomon here is a greater than Salomon Iesus Christ the second Adam as he excelled Salomon farre so did he the first Adam in wisedome Psal 45.2 Thou art fairer than the Children of men in the originall it is Iophjaphitha which the Hebrews doubling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresse the great beauty that was in him and sometimes it is put in two words as Ier. 46. gnegla jephe pija 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is very faire Christ the second Adam in outward beauty exceeded not Non erat decor in facie ejus He had no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Esay 53.2 but in inward wisedome and grace he was fairer than the Sonnes of men and excelled the first Adam Conclusion The conclusion of this is Adam having such measure of knowledge before his fall what great presumption was it in him to presume above that which was revealed unto him Let us be content not to be wise above that which is written 1 Cor. 4.6 and let us remember that saying of Augustine Multi propter arborem scientiae amittunt arborem vitae EXERCITAT V. How the Law is said to be written in the heart of man after the fall Rom 2.15 Which shew the worke of the Law written in the hearts FIrst let us enquire how these first Principles which are called primo-prima are made up in the hearts of man Secondly how these secundo-prima principia are deduced out of these And thirdly how these principia make up this which wee call Conscience and lastly we shall shew that man by this naturall knowledge ingraft in his heart cannot come to the true and saving knowledge of God These first Principles are made up after this manner The Lord hath put two faculties into the Soule one which we call speculative in the understanding and another which we call a practik facultie in the will to prosecute these things which the understanding sheweth to her God hath placed first the speculative in the understanding that it might follow that eternall reason that is in Gods Law for as it is the perfection of Art to imitate nature so it is the perfection of nature to imitate this eternall reason which is Gods Law Then he hath placed the will into the soule of man to prosecute those things which the understanding the speculative
we touch the needle of the compasse with a Loadstone that the stone may draw it right to the pole againe So the mind must be touched with the Loadstone of the Spirit of grace that it may come backe againe to the Lord as to the pole EXERCITAT VI. Of the seven Precepts given to Noah Act. 15.20 We write unto them that they abstaine from things strangled and from blood BEfore the Law was written the Hebrewes say that the Lord gave to Noah seven Precepts which were delivered of Noah by tradition to his posterity after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these the Iewes call pirke abhoth capitula patrum the traditions of the fathers The most ancient first tradition that we reade of was that Gen. 32.32 because Iacob halted upon his thigh therefore the children of Israel eate not of the sinew which shranke which is upon the hollow of the thigh unto this day So were these seven precepts delivered by tradition The first was against strange worship or idolatry 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not worship false gods and this they called gnabhuda zar◠strange worship The second they called it gnal birkath hashem that is they should blesse the name of God The third was gnal shepukoth dammim that is he was forbidden to shed innocent blood The fourth was gnalui gniria that is he should not defile himselfe with filthy lusts The fift was gnad hagazael de rapina that he should take nothing by violence or theft The sixt was gnal hadinim de judiciis The seventh was abhar min achai ne menbrum de vivo that he should not pull a member from a living creature and eate of it This precept they say was given last to Noah Gen. 9.4 but the flesh with the life thereof which is the blood thereof shall yee not eate that is How this precept of Noah not to eate blood is to be understood as the Iewes interpret it yee shall not pull a member from a living creature eate of it as the wild beast doth but to stay untill the beast be killed and then eate the flesh thereof neyther shall ye eate the blood while it is hot as if it were yet in the body this is cruelty against a morall precept to eate hot blood while the life is in it Where the reason of the Law is perpetuall the Law is perpetuall for where the reason of the Law is perpetuall the Law must be perpetuall The reason of the Law is ye shall not eate blood because the life is in it so long as the life is in it yee must not eate it and see how this sinne Ezek. 33.35 is matched with other great sinnes Yee eate with the blood and lift up your eyes towards your Idols and shed blood and shall yee possesse the land The morall transgressions of the Law joyned with it here sheweth that it is cruelty to eate hot blood But Levit. 7.27 was the ceremoniall part of the Law and the Apostles in the councill Act. 15. forbiddeth them to eate any thing that was strangled whereby they meant the ceremoniall part of the Law Quest Whether are we to take these precepts as ceremoniall or as morrall Answ The most of these are morrall precepts and the same which are set downe againe in the Law For when the Apostles biddeth them abstaine from fornication Act. 15. See Beza Act. 15. It is the same that is forbidden in the fourth precept given to Noah not revelare turpitudinem and to interpret here fornication for eating of things sacrificed to Idols seemeth to be a strained sense for that is forbidden already by the first precept to Noah And to uncover the nakednesse according to the phrase of the Scripture is meant of bodily pollution and not of spirituall fornication Of eating of blood see more in the appendix of Command 6. Now besides these morrall precepts set downe by the councill they interlace this ceremoniall precept de suffocato forbidding to eate things strangled and they give the reason wherefore the Gentiles should abstaine from these Act. 15.21 For Moyses is read in their Synagogues every Sabbath Why the Apostles forbid to eate blood or things strangled as if Iames should say they professe not onely the morrall Law but also the ceremoniall Law yet therefore yee Gentiles shall doe well to abstaine from these things which may give them offence The Iewes respected these precepts most because they were kept in the Church even from Noahs dayes The Hebrewes adde further that there was no other precept given untill Abrahams dayes then God added the precept of circumcision and afterwards taught them to separate tithes God at the beginning taught his Church by tradition and not by write The Lord taught his Church in her infancie this wayes by traditions and not be write and even as parents teach their children the first elements by word Simile and afterwards by write so the Lord taught his Church first by word and then by write Conclusion The conclusion of this is The Lord never left his Church without his word to direct her before the fall he spake immediatly to Adam and Eve taught them In the second period he taught them by these seven precepts In the third period by the Law written and in the fourth period by the Gospel EXERCITAT VII Of the diverse wayes how God revealed himselfe extraordinarily to his Church Heb. 1.1 God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets GOd manifested himselfe to his Church God revealed himselfe to his Church foure wayes first by prophesie secondly by the holy Spirit thirdly by Vrim and Thummim and fourthly by the poole Bethesda First by prophesie Sundry sorts of prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were sundry sorts of prophecie the first was lepi face to face to Moyses onely This sort of prophesie was the highest degree of revelation and it drew nearest to that sort of vision which we shall get of God in the heavens He manifested himselfe to Moyses face to face How the Lord manifested himselfe to Moses and hee knew him by his name that is not onely by the face as Princes know many of their Subjects but he knew him inwardly and liked him this was notitia approbationis Moyses saw God face to face yet he saw not the essence of God for hee dwelleth in a light inaccessable Iohn saw Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn saw God three manner of wayes First in his incarnation he saw God dwelling amongst men in the flesh here Secondly in his transfiguration upon the Mount Thirdly in the Spirit upon the Lords day Rev. 1.10 Although Iohn lay in the bosome of Christ and
The Lord made glorious cloathes which he put upon the skin of their flesh that they might cover themselves Example 2. Gen. 32.26 Dimitte me quia ascendit aurora The Paraphrast maketh this to be one of the seven Angels who stand before the Lord singing continually holy holy Lord of Hoasts and he maketh this Angell to be cheefe of the Quire Example 3. Exod. 13.19 And Moyses tooke the bones of Ioseph with him Targum Hierosolymitanum parâ— phraseth it thus Ascendere fecit Moses vrnam ossium Iosephi ex intimo Nili abduxit secum Hence the Talmudistâ— make a great question how they could finde this Chest of Ioseph being sunke so deepe in the flood Nilus and they flye to their shift of Shem hamphorash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and R Bechai upon this saith that Moyses tooke a plate and wrote upon it and sayd ascende Bâ—â— meaning Ioseph who was called Bos Dei Deut. 33.17 did cast this plate into Nilus saying O Ioseph thy brethren which are redeemed are waiting for thee and the cloud of glory is waiting for thee if thou wilt not goe up with us now wee are free of our oath Example 4. Deut. 28.18 Decaudicabat debiles Hee cut off the taile or the weake of the hoast but Targum Hierosolymitanum paraphraseth it this wayes sed accepit eos Amalek amputavit loca virilitatis eorum projecitque sursum versus coelum dicens tolle quod elegisti meaning that part which was commanded by the Lord to be circumcised they threw it up into the heavens in contempt and spite against the Lord. Example 5. 1 Sam. 15. And he numbred them Battelahim but Targum paraphraseth it thus He numbred them by the lâ—mbes For Telahim is called lambes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say that Saul would not number the people for feare of a plague upon him and his people as it fell out afterwards upon David and his people therefore he caused every one of them to bring a lambe and he numbred all the lambes and so he knew the number of the people such Iewish fables as these the Apostle willeth us to take heede ofâ— Tit. 1.14 But where these Paraphrases cleare the Text Paraphrases where they cleare the Text are to be used then we are to mâ—ke use of them Example Gen. 2.24 He shall leave father and mother and cleave unto his wife Onkelos paraphraseth it thus he shall leave Donium cubilis where the Paraphrast alludeth to the ancient custome of the Iewes fo the children lay in their fathers chamber before they were maried Luk. 11.7 My children are with me in bed Example 2. Gen. 12.5 And Abraham tooke all the soules which he had got in Charan Onkelos paraphraseth it thus Omnes animas quas subjecerat legi Example 3. Gen 49. Ruben excellens munere dignitate Onkelos paraphraseth it thus Excellens principatu Sacerdotio for hee that was the first borne at the first was both the Prince and the Priest in the Family Example 4. Gen. 49 27. Beniamin a ravening woolfe he shall cate the prey in the morning and shall divide the spoyle at night The Paraphrast paraphraseth it thus In his possession shall the Sanctuary bee built morning and evening shall the Priests offer their offerings and in the evening shall they divide the rest of the portion which is left of the sanctified things Of interpretation of Scripture THe third outward meane whereby the Lord maketh the Scripture cleare to his Church is Interpretation and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Interpretation of the Scriptures maketh the people to understand them for when the Scriptures are not interpreted The Scriptures not being interpreted to the people are like a Nut not broken they are like a Nut not broken When Gideon heard the dreame and the interpretation of of it Iud. 7.15 In the Hebrew it is Veshibhro the breaking of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech borrowed from the breaking of a Nut for as we breake the shell that wee may get the Kernell So the Scriptures must bee broken for the people and cut up for their understanding It was the manner of the Iewes in their Synagogues after that the Law and the Prophets were read to Interpret the scriptures Act. 13.15 And after the reading of the Law and Prophets the rulers of the Synagogue sent unto them saying ye men and brethren if ye have any word of exhortation for the people say on And therefore the Synagogue was called Beth midresh Domus expositionis we see the practise of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 8.8 Legerunt cum appositione intellectus They read the Law clearely to the people and caused them to understand those things which were read this was the fruite of their interpretation So they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.10 Conferre places with places The giving of the sense here is more than to give the grammaticall interpretation of the words they gave the sense and the spirituall meaning of them when they preached Noah was a Preacher of righteousnesse 2 Pet 2.5 The Church is not onely the keeper of the Scriptures but also an Interpreter of them This word Kara signifieth both to Reade and to Promulgate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legit Proclamavit Esar 29.12 61.12 Zach. 7 7. Act. 10.20 So Mikra which signifieth Reading signifieth also an Assembly or Convocation to teach us that the holy Scriptures ought to bee read in the congregation and holy assemblies and ought likewise to be expounded The conclusion of this is The Lord useth so many meanes to make the Scripture cleare to the people and yet the Church of Rome goeth about to stoppe these Fountaines of living waters that the people may not drinke of them As the Spies raised a slander upon the Land of Canaan saying that it was unpossible to be won so doe they slander the Scriptures of God with obscurities and say that it is impossible for the people to understand them EXERCITAT XVI Of the division of the Scriptures They have Moses and the Prophets Luc. 16.29 THe scriptures are divided into the old and New Testament The old Testament againe is divided into Moses and the Prophets and sometimes the Law is put for the whole old Testament Rom. 3. So Iob. 7.49 Esay 2.3 And sometimes the Psalmes are called the Law Ioh. 15.25 That the word might be fulfilled which is written in their Law they hated me without a cause So the Prophets are called the Law 1 Cor. 14.21 In the Law it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pentâ—â—â—â—â—chus in Moses is divided into Hammitzua Commandements Chukkim statutes and Mishpatim judgements that is in Morall Precepts Ceremoniall and Iudiciall The Iewes againe divide the old Testament into the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posteriores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophetae the Prophets and
Tabernacle divided in three parts 9 10 how it was transported 15 how it differed from the Temple ibid. Temple what light was in it 9 to what tribe it belonged 25 divided by a line 25 c. the second Temple built after the manner of the first 31 how the second excelled the first 31 it is called gold Ibid. how God removed from it by degrees 33 many things added to it which were not in the Tabernacle 50. Tithes payed by the people and by the Levites 121 three sorts of tithes 125 why they were payed 123 to tithe what 122. Tribes why kept distinct 23 represented by many things 42 how they are reckoned in the Scripture 278. Tyrians helped to build the first second temple 30 V Vaile a token of subjection 150 Venus how worshipped 77. Vncleanenesse of two sorts 4 the great uncleannesse of the woman 5 uncleannesse of the child 6 three sorts of uncleanenesse 143 imputed uncleannesse of two sorts 144. W Wants three sorts of wants 233. Water for seed 141 the bitter water 150 why the woman dranke it 151 why out of an earthen vessell ibid the effects of it 152 Whoredomes of the parents how punished in the children 144. Wine put for strong drinke 80. Woman not to weare mans apparell 77 the woman gives seed in generation 153. Words why repeated 127. Y Yeere of rest 110 yeere two fold 117. Z Zachariah an inferrior Priest 4. how the Angel appeared to him at the time of incense ibid Additions Pag. 171 the Lord gave his people the morall Law and the ceremonies and the Gospell when the ceremoniall Law was given it derogated nothing from the morall Law there was nothing abrogated or changed in the first Law or subrogated in place of the morall Law but when the Gospel came in the ceremonies were abrogated et superinducta est spes melior Pag. 137 35. Some Lawes are naturall and ceremoniall some are judiciall and ceremoniall and some are meere ceremoniall naturall and ceremoniall where the ground of the Law is naturall and the ceremony annexed the ceremony being taken away the naturall part may stand Example the father was bound to give his sonne a double portion because he was his strength and because he was a type of Christ take away the type the morall part standeth So where the Law is Iudiciall and ceremoniall Example Cities of refuge were appointed to save the mankiller and he was to abide there untill the death of the Highpriest take away this ceremony and Cities of refuge may remaine Thirdly where the law is ceremoniall and Iudiciall a Magistrate cannot make the ceremoniall part a part of the Iudiciall Example this was a judiciall and ceremoniall Law that the malefactor should be hanged upon a tree and that he should be cut downe before the night because he defiled the land a magistrate may cause hang a theefe now but he cannot cause hang him as accursed or not suffer him to hang all night because he defiled the Land EXERCITATIONS DIVINE Of the Ceremoniall Lawes which are annexed to the Commandements in the first and second Tables EXERCITAT I. Of the reducing of the Ceremonies of the Law in generall unto the Commandements THe Apostle Paul willeth Timothy to hold fast the forme of sound words which he had heard of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie capsule in â—uibus singula monetarum genera ordine certo disponunt ut in promptu singula habeant cum opus fuerit 2 Tim. 1.13 In the Syriack it is Hhora foramina a speech borrowed froÌ„ Merchants who have severall boxes or holes wherein they put their severall sorts of Money So should Divines have proper places of reference to which they should referre their severall heads Amongst the rest it is not the least skill to referre the Ceremonies of the Law rightly to their owne commandements and digest them in their severall places Thomas 1 2. quest 101. Art 4. The Schoolemen divide the ceremonies in foure sorts in sacrificia sacramenta sacra observantias In Sacrifices Sacraments holy things as the place the time of their worship c. and ordinances which they did observe although all the ceremonies may be re-reduced to these foure heads yet we must follow another order and reduce them to the Commandements First some ceremonies cannot be reduced to one Commandement Some ceremonies belong to all the Commandements but they belong to them all as to weare fringes upon their garments is a ceremonie that cannot be referred to one Commandement because it served for the keeping of all the Commandements Num. 15.39 And it shall be unto you for a fringe that yee may looke upon it and remember all the Commandements So Deut. 21.23 He that is hanged is accursed of God this ceremonie belongeth to all the Commandements as the Apostle applyeth it to the breach of the whole Commandements Gal. 3.10 and 13. Some ceremonies belong to two Commandements Secondly some ceremonies belong to two Commandements as the purification of a woman after her child-birth is a ceremoniall Law which signifieth that they did conceive their children in originall sinne and therefore had neede to bee purged and purified after their birth Now because originall sinne is condemned in the first and last Commandement therefore this ceremoniall Law is annexed to them both originall sin is condemned in these two Commandements for in the other commandements where the full consent and act of sinne is forbidden it is not forbidden Thirdly some ceremonies in divers respects Some ceremonies in divers respects belong to divers commandements may be referred to divers Commandements as Levit. 17.14 Yee shall eate the blood of no manner of flesh as they were to abstaine from blood in reverence of the blood of Christ which was to be shed for them then it belongeth to the second Commandement as the rest of the significative ceremonies but as they were to abstaine from blood because the life was in it it was cruelty to eate it and in that respect it belonged to the sixt Commandement So Num. 18.21 and 24. and behold I have given the children of Levi all the tenth in Israel for an inheritance Now as the priests gathered the tithes and received them from the people for serving at the Altar it was a dutie required of them in the second Commandement therefore it is sayd the tenth shall be theirs for their service which they serve even the service of the Tabernacle of the Congregation but as the people payed these Tithes to the Priests it is a duty required in the fift Commandement to honour them So Deut. 21.17 He shall give the first borne a double portion of all that he hath This ceremoniall Law as the eldest sonne was a type of Christ is a dutie of the second Commandement to give him the double portion but as he was his fathers first borne to keepe the families distinguished that they should not bee confounded in the Tribes it is
a duty required in the fift Commandement because parents should provide for their children Lastly these ceremonies generally for the most part are referred to the second Commandement Ceremonies belonging to the first Commandement EXERCITAT II. Of the purification of the woman after her child-birth Luk. 2.22 And when the dayes of her purification according to the Law of Moyses were accomplished they brought him to Ierusalem to present him to the Lord as it is written in the Law of the Lord Every male that openeth the womb shall be called holy to the Lord and to offer a sacrifice according to that which is sayd in the Law of the Lord a paire of Turtle Doves or two young Pigeons How this ceremoniall Law pertaineth to the first Commandement IT may seeme strange to some how this ceremoniall Law should belong to the first Commandement but this is not strange for our conception in sinne is condemned in the Commandements but it is not condemned in any of the Commandements where the act and full deliberation of the minde is forbidden therefore the negative part is especially condemned in the last Commandement and the affirmative is commanded in the first Commandement which requireth the purity of our nature that we may love the Lord with all our heart and so the child must crave pardon for his sinne Psal 51.5 and the mother here must offer her sacrifice for her selfe and her child Two sorts of uncleanenesse the greater and the â—â—sser The mother when she conceived and bare a female she was uncleane in her great uncleannesse seventeene dayes and in her lesse uncleannesse shee was uncleane threescore and sixe dayes Levit. 12.4 When she conceived and bare a male she was uncleane in her great uncleannesse seven dayes and shee was in her lesse uncleannesse thirtie three dayes Ver. 5. The reason why she was longer uncleane when shee bare a female than when she bare a male The reason why the mother was longer uncleane when she bare a female than when she bare a male was not morall because the woman sinned first and not the man but the reason of this is naturall because the male is sooner quickned in his mothers bellie and mooveth more quickly by reason of the greater heat and dryeth up sooner the humidities than the female doth the female againe is more slowly quickned by reason of the greater cold and humiditie and therefore the mother had a longer time prescribed to her for her purification The mother when shee was purified The mother offered for her selfe and her child when she was purified shee was to offer a sacrifice for herselfe and her child Some hold that shee was to offer a sacrifice for herselfe and not for her child and therefore they read the words this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter shee shall bring a lambe of the first yeere for a burnt offering c. But the Text seemeth rather to be read this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter she shall bring a lambe of the first yeere for a burnt offering Mary offered a sacrifice for herselfe and for her sonne And the practise of Mary the Virgin confirmeth this that day that she was purified shee brought a paire of Turtle Doves or two young Pigeons and offered them to the Lord for herselfe and for her child Object But it may be sayd Luk. 2.22 Cum impleti essent dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the dayes of her purification were fulfilled and not of their purification Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here according to the Hebrew phrase and so it is in the Syriack for the Hebrews put the plurall number for the singular The Hebrewes put the plurall number for the singular and the singular for the plurall oft times as Iud. 12.17 He was buried in the Cities of David that is in one of the Cities of David so Matth. 27.44 the Theeves railed upon him that is one of the Theeves railed upon him So Ionas 1.5 he went downe into the sides of the ship that is to one of the sides So Psal 1.3 A tree planted by the rivers of waters that is one of the rivers So likewise they put the singular number for the plurall number as here the dayes of her purification The child was uncleane as long as the mother was uncleane for the dayes of her and his purification For so long as the mother was uncleane the child who suckt her was also uncleane and Christ who was subject to the Law although there was no morall uncleannesse in him yet he was legally uncleane all this time untill his mother was purified and this serveth for our great comfort that hee became uncleane legally to take away our morall uncleannesse Quest But if Christ was uncleane all this time how could he be circumcised the eight day Answ Christ was but in his great uncleanenesse untill the seventh day as his mother was and therefore he was circumcised the eight day but the females who were not circumcised were uncleane untill the foureteenth day Quest It may be asked why Mary offered a sacrifice for her purification seeing she conceived not her child in originall sinne and this sacrifice was appointed as a remedie against originall sinne Answ As Christ who knew not sinne yet became legally uncleane for our cause so he would have his mother also for her legall uncleanenesse to offer that sacrifice which all other women were bound to offer who were both legally and morally uncleane Conclusion The Conclusion of this is as Elisha when he cured the unsavory waters of Iericho did cast salt into the spring of the waters 2 King 2.21 So we must crave of God that he would first purge the bitter roote of originall sinne before he come to purge our other sinnes David craved pardon of the Lord for this sinne Psalme 51.5 EXERCITAT III. Of the place of Gods worship A ceremoniall appendix of Commandement II. Deut. 12.5 But unto the place which the Lord your God shall chuse out of all your Tribes to put his name there even unto his habitation shall yee seeke and thither shall yee come THe places which served for the worship of God Places for worship approved or commanded by God were either places commanded by God or approved by him places commanded as the Tabernacle and Temple places approved by God was their Synagogues and places of prayer their Synagogues Psal 74 8. they have burnt up all the Synagogues of God in the land their place of prayer was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack Domus orationis a house of prayer Act. 16.13 And on the Sabboth day we went out of the City by a river where prayer was wont to be made The Tabernacle and Temple were Loci ut sic Locus ut locus ut sic as