was divided in foure quarters There were three Tribes on every quarter and a space betwixt them and the Tabernacle and Moses and Aaron and the Priests upon the East the Coathites upon the South the Gersonites upon the West and the Merarites upon the North these lay betwixt the Tribes and the Tabernacle to watch the holy place So betwixt Gods throne and the foure and twentie Elders compassing it were foure living creatures full of eyes Rev. 6. 10. In the first place Iudah pitched and removed first The priviledâ—e Iudâ—h Iudah got the first place of him the Kings were to come he marched first he sacrificed first Numb 7. 12. Iudah gaue a Lyon in his Colours Themistocles said it was better to haue a Lyon to be a Captaine to a company of Harts than to haue a company of Lyons and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catulus leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo â— vâ—â—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo cord tâ—s Hart to be their Captaine The Lyon is first Gur Catulus Leonis then he is Cephir cum incipit praedari when he beginneth to catch the prey and then he is Labhi when he groweth old First Iudah was the Lyons When Iudah was the Lyons whelâ—â— hâ— Lyon and the â—ierce Lyon whelpe in Ioshuah's time Iosh 1. when they went out first to Conquer the Land then he was Cephir in Davids time and thirdly he was Labhi Cordatus Leo in Salomons time And in placing of these Tribes ye shall obserue that alwayes witâ—â—he feebler Tribes there is a warre-like and a couragious Tribe placed as with Issachar and Zabulon two feeble Tribes Iudah is placed Issachar was A warrelike Tribe placed with the more feeble dull like the Asse and loved to coâ—tch betweene two burdens Gen. 49. 14. So Iudg. 15. 16. Why abodest thou amongst the sheep-folds to heare the bleating of the flockes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibilare or delighting to whistle by the flockes having no minde to helpe thy brethren in the warres Zabulon had no skill in the warres he dwelt by the Sea-side and gaue himselfe onely to shipping therefore Iudah was joyned to helpe these two weake Tribes so in that vision Esa 21. 7. The Asse and the Camell are joyned together the Camell signifying the Medes the more generous people and the Asse the Persians the more dull people In the second companie was Ruben Simeon and Gad Ruben unstable as water Gen. 49. 4. So Simeon a weake Tribe divided in Iacob and scattered in Israel Gen. 49. 7. now to helpe these they had the warre-like Tribe of Gad joyned with them Gen. 49. 19. Gad jedud jegudennu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegans paranomaâ—ia vehu jagud gnakabh Gad a troupe shall overcome him but he shall overcome at the last the men of Gad were mightie men of warre and had faces like Lyons 1 Chron. 12. 8. In the third companie were Ephraim Manasse and Benjamin and Ephraim the most warrelike of the three Ephraim had skill to handle the Bow Psal 78. 9. but Benjamin was Ittorjad he could sling with both the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambidexter 1 Chron. 12. 2. In the fourth companie were Dan Asser and Nephthali and of these three Dan was the most valiant Zabulon and Nephthali were a people that jeoparded their liues unto the death Iudg. 5. 18. but Dan was their Captaine he came in to saue the taile of the hoast and he was called the gathering hoast and the Lord alludeth to this forme Esa 51. 11. I will goe before you and gather you in they left none of the weake behinde them Num. 12. 15. and Miriam was shut out of the Campe seven dayes for Leprosie and the people journeyed not till Miriam was brought in againe David alludeth to this Psal 27. 10. Though my father and my mother should forsake me yet thou wilt gather me up Amalek cut off the taile of the Host Deut. 25. 17. these are called the hind most of the Host Iosh 10. 19. Every one of these quarters had their Captaine and Every one of the Quarters had their Captaine he was the wisest and most couragious for strength and counsell are for the warres Prov. 10. 5. 2 Sam. 23. 8. the Tachmonite for his wisedome is Ioshebeang he sat in the Councell and for his valour and courage he is called Hadino the Eznite that is who delighted to lift up the speare young and rash youths are not fit to be Captaines such as was Alexander the Great who ran violently Quando animali additur genitiâ—us faminiâ—â—s pluralis tuâ—â— significatur animal illud teuerâ—â— esse Gen. 38. 7. rather thorow the world than by skill or wisedome therefore Dan. 8. 21. he is called Hircus caprarum that is a young Goat There were foure memorable things to be observed in this Campe first their order secondly their cleanlinesse thirdly Salus castrametantium and lastly how the Lord provided meat and cloath for them First the order that was in this Campe this was Acies The order of this Campe. benè ordinata and God who is the God of order and not of confusion set them in this order Balaam saw this when he said Num. 24. 5. How goodly are thy Tents O Iacob and thy Tabernacles O Israel As the vallies are they spread forth as Gardens by the River side as the trees of Lign-aloes which the Lord hath planted and as Cedar trees beside the waters Secondly Mundities the cleanenesse and neaâ—nesse of this Campe for the Lord commanded them when they were to ease nature to goe without the Campe and to take a padle with them and dig in the ground to cover their excrements Deut. 23. 12. Thirdly Salus castrametantium there was none feeble in their Tribes Psal 105. 37. and pes tuus non fuit fermentatus thy foote did not swell these fortie yeares Deut. 8. 4. Fourthly the Lord provided well for this Campe The Lord provided meat and cloths for this Campe. both meat and cloths meat He rained downe Manna from the heavens and fed them with the bread of Angels and for their clothes they waxed not old Deut. 8. 4. And it is most probable that their cloaths did grow with them as they grew their shoes waxed not old upon their feete Deut. 29. 5. Their shoes did grow with their feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noninveterârunt 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
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 war like 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 meaâ—ured 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 punishmeÌ„t 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 doubted 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 returned were marked 150. when they went to the warres 156. their Generall 162 their marching 163. who were discharged from the warres 164. 165 how they comforted the Souldiers before they joyned battaile 167. their Colours 162. their Ensignes and Motto's ibid. what they did when they were at the shock of the battell 167. Whipping a punishment amongst the Iewes 138. the manner of their whipping 139. not whipt thrice for one fault ibid. it was not a disgrace amongst the Iewes 140. the spirituall use of it ibid Widow why called emptie and dumbe 81. Of the Prophets widow ibid. Oppression of the widow a grievous sinne 83. Witnesses the chiefe part in Iudgement depended on them 75. not to proceede without witnesses 76. a faithfull witnesse what ibid. Wiues not to be multiplied 26. the Iewes restraint in multiplying wiues ibid Y Yere divided into foure seasons 89. Leap-yeare what 101. 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 dâ—movebitur in etâ—rnâ—m 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 is Cornehill neere the Royall Exchange 1632. AN EXPLICATION OF THE IVDICIALL LAWES OF MOSES As they are annexed to the Morall and Ceremoniall Lawes Of the Iudiciall Lawes in generall SALOMON the Preacher Eccles 4. 12. saith that a threefold Cord is not quickly broken The LORD gaue his people three sorts of Lawes as three Cords to binde them and to keepe them in obedience The first God gaue his Morall Iudiciall and Ceremoniall Law to his people as a threefold Cord. was his morall Law which was properly called his Law Deut. 6. 1. Secondly he gaue them his Ceremoniall Lawes which are called his Statutes and Decrees Exod. 12. 24. And thirdly his Iudgements which were the Iudiciall Lawes Mal. 4. 4. Deut. 24. 17. These Iudiciall Lawes were Determinations of the The Iudiciall Law what Morall Law A Determination is either Iuris divini or Humani these Determinations in Moses judiciall Lawes are divini Determinatio Iuris divini Iuris humani juris therefore they had greater force to binde the Iewes than any municipall Law hath to binde the Subjects now in respect they were given by God himselfe and these Lawes of men which draw nearest to them in equitie are most perfect although particularly they cannot be fitted to every Nation no more than a shooe of one measure can serue for every foote The second sort of Determination is Iuris humani when men determinate where there is no expresse commandement of God as concerning circumstances time places persons and such God commandeth in his law that they should pay their first fruits but he determineth not how much they should pay of their first fruits then the Priests come in with their humane determination that the most shall giue no more than one of fiftie and the least shall giue no lesse than one of sixtie When Simile the Israelites were travelling in the Wildernesse they had the Cloud to direct them by day and the pillar of fire to direct them by night yet they desired Iethro to be eyes to them Num. 10. 31. What neede had they of Iethro to be eyes to them seeing they had the Cloud by day and the pillar of fire by night Iethro was a
Iudge sinneth in giving out sentence against an innocent person this is not a sinne to him but if he should of purpose kill an innocent man that incked were a sinne contrary to the law and even as in just warre when the victory cannot be had otherwise unlesse there be innocent men killed as well as the guiltie yet they may be safely killed because the warre is just warre and secondly because it is not their intention directly to kill the innocent but because otherwise the victory could not be obtained So a Iudge is bound to proceed according to that which is proved and if he kill the innocent man it is beside his intention for his intention is here to doe justice and not to kill the innocent and he is bound to preferre the universall good before the particular But if he doe so shall he not be guiltie as Pilate was Object in condemning Christ Pilate was an unjust Iudge because he pronounced Answ false sentence against Christ who was innocent and this How Pilate sinned in giving sentence against Christ might haue beene knowne Iuridicè because they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their testimonies agreed not as the Evangelist Marke saith Chap. 14. 59. If a woman were proved to be the wife of Titius Object whom Titius in his conscience knoweth not to be his wife although the Iudge should command Titius to doe the dutie of an husband to her yet Titius should rather suffer any punishment than to performe that dutie to her because he knoweth her not to be his wife So c. Answ Here we must distinguish betwixt that which is intrinsecè malum evill in the owne nature of it and that which is but accidentally evill to commit whoredome is simply evill but when the Iudge condemneth the innocent man whom he knoweth to be innocent he doth not giue out sentence against the man because he is innocent for that were simply sinne but because he is bound to execute judgement and here the Iudge proceedeth as a publick person but Titius is a private person onely and therefore he is bound to doe according to his knowledge If a Iudge should heare two men disputing and one Object of them should hold a tenent which were hereticall and he should conclude for him that is hereticall yet I am not bound to follow his sentence A Iudge when he condemneth a man according to Answ the law he maketh not a lie as when he saith such a A Judâ—e when he giâ—th out sentence upon 〈…〉 person he 〈◊〉 not alâ—â— proposition is true when it is false and in matters â—â—vine he is not a Iudge as he is in the civill Court But if a Iudge should be urged in his conscience posed is this an innocent man or not Object if he should answere and say he is nor then he should answere contrary to his knowledge As a Iudge he must answere that he is not innocent Answ here he must judge according to things proved and the The sentence of the Iudge is the sentence of publick authoritie sentence of a Iudge is the sentence of publick authoritie and when he judgeth so he doth not against his conscience and here we must distinguish betwixt his speculatiue Scientia speculativa Scientia practica and practick knowledge although he be innocent according to private and speculatiue knowledge yet he is guiltie according to the course of the Law and publick authoritie He that is innocent should not be condemned this Object man is innocent therefore he should not be condemned This man is innocent in judicio speculativo Answ but not injudicio practico A man innocent inspeculatiue judgement and yet guiltie in practicall judgement but turne it this way he that is guiltie injudicio practico should die but this man is guiltie in judicio practico therefore he should die If a man should produce an Instrument privately to a Iudge a Iudge could not proceed upon this because he saw such a thing if it were not publickly produced in Iudgement this knowledge which he hath by the sight of this Instrument privately he had it not as a Iudge but as a private man So c. Whether is the Executioner bound to execute the Quest man whom he knoweth to be unjustly condemned He is not the Interpreter of the Law for that is the Answ part of the Iudge but he is onely to execute the sentence Whether the Executioner be bound to execute one that is condemned being innocent pronounced by the Iudge but if he should know the sentence to be false which is given out upon the innocent man then he should absolutely refuse and say It is better to obey God than man Act. 4. 19. He is bound to obey his superiour in a good cause and in a doubtfull cause but not in that which he knoweth altogether to be false But what if a Iudge doubt in his conscience in such a Quest case what is he to doe Here he is not to giue out sentence for that which is Answ not of faith is sinne Rom. 14. 23. That is whatsoever he doth against his conscience The conclusion of this is seeing the sentence of Conclusion 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 First if both the Parents were Heathen the Lord secluded The children of Heathen Parents were not admitted to the Covenant untill they became Proselytes 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 Marie called her selfe the Lords Christ as man was a servant handmaide Luk. 1. 28. therefore Christ as man borne of Marie the hand-maide was a servant But yee will say that things take their denomination Object from the best part as
Pignorando non Pignoravit 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 Of all sorts of oppression this Conclusion 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 but simply he might sell her at any time And the Lord alludeth to this forme Esay Allusion 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 Object Quia nullam admittunt aestimationem as bloud chastitie libertie and such like This was not properly a sale but only an enterchange Answ of his libertie for his fathers redemption Non est conditio absoluta sed quasi sub pacto tenetur enim emptor filium D. ll 2. Cap. de Patribus qui filios distraxerunt 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 â—â—store 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 Israel and made them heads over the people Rulers over thousands c. THe people of the Iewes were divided into twelue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virg◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tribâ—â— Tribes those Tribes were called Shibhte because they had a rod carried before them Before the renting of the ten Tribes from Iuda they were called Israelites but after the rent of the tenne Tribes the two Tribes and the halfe were called Iuda and the tenne Tribes were usually called Israel and sometimes Ioseph and Izreel and sometimes Iacob And in the Captivitie they are called Iewes as Ester 2. 5. Mordecai of Benjamin is called a Iew so Ester 3. Haman sought to destroy all the Iewes and they are all called Israel in the Captivitie and thou shalt beare the iniquitie of Israel and Iuda Ezek. 4. And once halevj Mal. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrativâ— cum he demonstrativo to signifie that levi is not put here for a proper name Those who ruled the twelue Tribes were divers Iâ—shua 23. 2. Ioshua called for all Israel for their Elders for their heads for their Iudges and for their officers For the Elders these are called zekenim and the Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniores translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est majores zekenim is sometimes taken for the great Synedrion and sometimes for the Kings Councell 2 King 1. 10. And Iehu sent unto Samaria to the Rulers of Izreel here the word Elders is taken for the Kings Councell and not for the Synedrion for it sate in Ierusalem and sometimes in the lesser Cities zekenim are called Senatores Secondly He called for roshim their heads which the Seventie translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principes This word rosh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capita Prinpes is taken sometimes for the Captaines of
and not like Bilhah and Zilpah Because these two were but handmaids and they were not the mothers of many children as Rachel and Leah Fourthly why first like Rachel and then like Leah Because Rachel was more beloved than Leah Fiftly why like Rachel and Leah and not like Sara and Rebecca Because there came of them the Ismaelites who were not of the Church as well as the Israelites Doe thou worthily in Ephrata in the Hebrew it is fac To doe worthily is to doe vertuously virtutem the Hebrewes put vertue for the substance gotten by vertuous doing Psal 49. He shall leaue his substance behinde him in the originall it is he shall leaue his vertue behinde and Prov. 31. Fecerunt potentiam id est comparârunt opes Let thy house be like the house of Pharez because there were fiue families in the Tribe of Iuda and Pharez was the chiefe of them Num. 26. 20. They pray then first that they may haue children secondly that they may haue meanes to maintaine and bring up their children and thirdly that they may liue in credit among their people After the marriage they did sing epithalamium a song What song they sung after the marriage of prayse in commendation of the Bride-groome and Brid Psal 45. so Psal 77. your virgins were not praised that is they were not married and the house of marriage the Iewes called it beth hillel domus laudis The morrow after the marriage the Bridegroome came forth out of his bride-chaÌ„ber in great pomp with his Bride out under the vaile and these who heard his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice rejoyced because then the marriage was consummated and David alludeth to this Psal 19. for as the Bridegroome made glad the hearts of his friends when he came out of his Tent or covering so the Sunne when An anologie betwixt the Sunne rising and the Bridegroomes comming out of his chamber the morrow after his marriage he commeth out of his chamber gladdeth the earth his going out is from the end of the heaven and his circuit to the end of it Luk. 1. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sunne rising from the East that Sunne of righteousnesse comming out of the bosome of his Father and out of his bed-chamber rising in the East did shine upon the Iewes in the South and next upon us Gentiles in the North Cant. 7. 9. The conclusion of this is We are married to Iesus Conclusion 1. Christ per confarreationem when he giues us the blessed Sacrament therefore let us come worthily to it that we take it not as Iudas did the soppe Ioh. 13. for that will make diffarreationem or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divorce from him for ever Secondly we are married to him per coemptionem Conclusion 2. what was the Church when he married her She was blacke like the Tents of Kedar Miriam and Aaron grudged against Moses because of the Ethipian woman whom he had married Numb 12. 1. so was his Church Cant. 1. 5. I am blacke but yet if shee had beene rich which is a second beautie it had beene something but being both blacke and poore there was a hard matter for the Lord to marrie her A certaine woman being asked what dowrie she gaue to her husband she answered that she should keepe her selfe chast unto him onely as a chast spouse So we having nothing to bestow upon him but he having pittie upon us when we were naked and uncomely let us studie to meete him with heartie affection againe and not to fall a whoring after other gods which if we doe he will make us comely as the curtaines of Salomon Thirdly they sung praises and rejoyced at the marriage Conclusion 3. of the Bridegroome and the Bride So let us bee glad and rejoyce and giue honour unto him for the marriage of the Lambe is come and his wife hath made her selfe readie Revel 19. 7. CHAPTER XXXIIII Whether a brother naturall to keepe the Tribes distinguished might marrie his brothers wife or not in Israel or is it meant onely of the next kinsman DEVT. 25. 5. If brethren dwell together and one of them haue no seed c. THe Law is given first to naturall brethren and not to kinsmen onely for the Text saith if brethren dwell together and one of them die and haue no child now what brethren dwelt together are they Numerus cardinalis pro ordinali vnus pro primo as the evening and the morning was one day that is the first day Gen. 1. not naturall brethren and one of them haue no seed that is if the eldest of them haue no seed vnus pro primo And that it is meant of naturall brethren see it by the practise of the people of God for when Er died Onan was bound to raise up seed to him Gen. 38. 9. So Ruth 1. when Machlon the elder brother died without children The second brother was to marrie his eldest brothers wife then the inheritance came to Chilion And when Chilion died without children then his Vncle his neerest kinsman was to succeed and last the brothers children or cousin-germans and he who was to succeed in the inheritance it was he who was bound to marrie his brothers wife wherefore the Law meaneth first of the naturall brother and if there were no naturall brethren then the cousins or next kinsmen were to doe this dutie When the Sadduces propounded the question to Christ that seven brethren married one wife it is meant of seven naturall brethren see Tobit 3. 8. And where it is said Deut. 25. 5. the wife of the dead shall not 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 But it is promised under the Law as a great blessing Object 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 But to haue the name of Iesus Christ continued is a Answ greater blessing To be the father of Iesus Christ according to thâ— flesh a greater blessing to the second brother then to haue children of his owne Psal 72. 19. coram sole filiabitur nomen ejus per successionem filiorum we see what befell Onan because he refused to doe this dutie hâ—e said
〈◊〉 〈◊〉 rapere 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 What things were set upon the Table poculenta condimenta the first for meat 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 which was Barley a base bread 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 Lenâ—ils Millet and Fitches Ezek. 4. 9. Daniel and his companions eat of the Lentils Dan. 1. 12. And the reason seemeth to be this why they eat Lentils and refused the Why Daniel eat Lentiles 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 Leâ—ticuli 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 Their drinke was water Sicera a composed strong Of their drinke drinke and wine mixed or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mixed if they mixed it with water then they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it was mixed with spices it was called Mimsach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum mixtum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit 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 By this which hath beene said we may perceiue what The spare dyet of Gods people 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 There are three sorts of dyets set downe in the Scripture Three sorts of dyet 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 First they had feasts before their marriages in their They had feasts at their marriage marriages and after their marriages before their marriage and these feasts were called Kedushim sponsalia and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they had a feast at the day of their marriage Gen. 29. 22. And Laban gathered together all the men of the place and made a feast and Ioh. 2. Christ was present at a marriage feast in Cana of Galile and Christ alludeth to
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 He fared sumptuously every day He sacrificed to his The Glutton made a god of his backe and his bellie 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 feere 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 gods of dung to make a god of The bellie a base god 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 but the gluttons appetite Mâ—n should learne to be content with little is such that he thinketh he could swallow up Iordan nature is content with little but grace will bâ— 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 naturall A double use of a mans goods 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 aend 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 â—se to giue to David and his men in their necessitie So the rich glutton here knew not 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 The poore in necessitie are Lords oâ— the rich mens goods 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 Let us consider Lazarus his miseries first hee was The miseries of Lazarus 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 Let us compare Iob and Lazarus together Lazarus A comparison betwixt Iob and 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 Compare the rich glutton with poore Lazarus Lazarus A comparison betwixt the rich glutton and 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 all the creatures The creatures are in league with the children of God 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 may not a beast hurt a child of God Object now They may and the reason is because this Image of Answ God is not fully repaired in them againe When Adam was in his innocencie he was like unto a Herauld that Why the beasts stand in awe of the children of God 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 stood foaming and roaring before them but hurt them not and therfore they were glad to put the skinnes of wild beasts upon them to make the Lyons runne upon them and teare them Thou that art a
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 Iacob saw in a vision a Why the Angels minister to us 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 Whether doe the Angels minister to wicked men Quest or not For outward things they may helpe them Answ even as the Lord makes his Sunne to rise on the evill and on the good Mat. 5. 45. Whether the Angels doe minister to the wicked 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 they are Gnirim vigilantes the watchfull ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robustissimi 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 one to carrie a legge and another to carry an Simile 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 Romans after their Victories The pompe of the Romans in their Chariots in their triumphs they had their Chariots drawn sometimes with Elephants sometimes with nimble footed â—ennets 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 Bemirkeb hath 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 The fathers partakers of the same salvation that we are of we are partakers of therefore Lazarus is in Abrahams bosome they shall sit downe with Abraham Isaac and Iacob in the Kingdome of God Mat. 8. 11. And they eat the same spirituall manna with us 1 Cor. 10. 3 And our Sacraments Our Sacraments haue the same name with the Iewes Sacraments haue the names of their SacrameÌ„ts 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 To make use of Parables we are to consider how the How to make use of Parables Arguments drawn from the lesse to the more 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 Thirdly nothing is to be gathered in a Parable besides Nothing to be gathered besides the scope of the Parable the scope and as we looke not to every particular colour in the picture but to the whole picture so
the Tabernacle Returne O Lord unto the many thousands of Israel Num. 10. 36. WEST quasi primâ— Genti â—auri vuâ—â—h ritudo â—â—uâ— Ephraim Duo fiâ—â— tui c. mei erunt Manasses Lupus Rapax Beniamin fiâ—t cosuber in 〈◊〉 Ceâ—â—stes in semita Dan Gad Aâ—cinotus pâ—â—siabiâ—â— tar Gad gersonitae Meraritae Non est Deus ui Deus Jeshurun Asser SOVTH NORTH Diuidam eos in Iaâ—ob et disperdam eos in israel Simeon Coathitae Moses Aron et Saserdotes Dans esoquia pulchrituâ—inis N 〈◊〉 〈◊〉 y. Essus es Sicut aqua Ruben in littore maris â—ebitabis Zabuson Accumbeus inter Terminos Issacher â—aâ—uâ—us â—eonis â—â—â—â—th EAST Rise up O Lord and let thine enemies be scattered Num. 10. 35. They had their Colours their Ensignes and their Motto's First their Colours their Colours were according Their Colours were answerable to the stones in Aarons brestplate 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 Their Ensignes were first Iudah gaue a Lyon Ruben In their Ensignes they had the Emblems of Beasts 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 Thirdly their Motto Iuda's Motto was this Iuda is Their Motto's in their Ensiâ—nes were out of the Testament of Iacob or of the song of Moses 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 as their Generall dwelt in the midst of their The Lord was their Generall 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baâ—lohim Iehova quis sicut tu Iehova inter Deos and hence they made the name of the Macchabees Mem Caph Beth Iod and they were called Macbei at the first and afterward Macchabaei and like unto this was that abbreviation Agla attagnebher legnolam adonai Tu fortis in aeternum Domine When they marched they kept not the same order Their marching was different from their pitching about the Tabernacle 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 Exod. The manner of their Marching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Thirdly they made a Proclamation in the Campe In their marching they made a Proclamation for foure sorts of people that he who had built a new house and had not dedicared 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 He who built a new house and had not dedicated it What new house was meant in this Proclamation 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 that a man had planted a Vineyard he might not eat of the fruits thereof then the fourth yeare they were the Lords and in the fift yeare they were made common and then turned to the planters owne use and it was all one whether he planted the Vineyard bought the Vineyard or had gotten it by inheritance or by gift Thirdly if he had betrothed a wife and had not lien with her whether shee had beene a maide or a widow he was to returne home and this Immunitie from the warres lasted for a whole yeare to those who were new married but they say if the high Priest had married a widow he was not exempted so if an inferiour Priest had married a repudiate woman or a common Israelite if he had married a bastard then he was not exempted Fourthly all those who were fearfull and faint-hearted Qui mollis est corde Hebraicè he should returne lest he make his brethrens heart faint also Deut. 20.